Questions I received on different projects people would like to see completed by our Kabbalah Academy:

Question: Why doesn’t your website have all the chapters of the Talmud Eser Sefirot, and where can I find the entire Talmud Eser Sefirot in English?

My Answer: All of the translations are done by our friends. This is an enormous job, and in order to accomplish it we would need a whole group of people to work on it full time. We just don’t have the funds to make this happen. Whoever considers this project a priority is welcome to finance it, and we can provide the workers who can complete this project.

Question: Is it possible for your site to display a map of the world showing all the participants of the virtual friends’ gatherings in real time, represented by blinking dots on the map?

My Answer: If someone can create this map, then we will be happy to display it on our site. There are many good projects, but there aren’t enough funds from the Maaser nor people who can work to complete all the projects. You’re welcome to help us in both ways, or try to do it on your own.

Question: The books that help correct us are the books of Ari, Baal HaSulam, and Rabash. When will these books be available in English?

My Answer: When we have the people and the funds for it. You’re welcome to help (yourself)!

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Questions I received on souls and the connections between them:

Question: Can one soul connect to another soul if it has never seen its corporeal body? What I mean is: is it possible for a soul to unite with another soul, without the latter making that connection as well?

My Answer: Yes. It can be done by means of a common screen, or by the second soul’s submission, like the Upper One with regard to the lower one.

Question: Can a person who still hasn’t crossed the Machsom talk to souls residing in bodies, and with souls residing outside of bodies?

My Answer: Souls are always “outside of bodies,” and the presence of a body is insignificant for a soul. A connection with the soul is made through a common screen.

Question: In one of the kab.tv broadcasts you said that animals don’t have a soul. Can you please explain: what specifically is your basis for saying this?

My Answer: Perhaps there was a misunderstanding. Of course every creature (including humans) contains a force that enlivens it. However, the soul is defined as “A part of the Creator from Above,” and hence it is only present in a person who has developed it by studying Kabbalah. That is to say, he rose above the Machsom and attained the quality of bestowal and love, at least at the first level.

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The Book of Zohar. Chapter “He Who Rejoices on Holidays” (abridged)

174. Rabbi Shimon opened (the Light) and said: “He who rejoices on holidays and does not give a part to the Creator (receives not for the sake of bestowal), the evil eye (the Light of Hochma in the desire to receive) hates and slanders him, removes him from this world, and brings him many miseries.”

175. The Creator’s role is to cheer the poor (those who reveal the desire for Him), according to His ability. For the Creator appears (reveals Himself) on the holidays (when the desire appears in man from Above) so as to look at all of His broken souls. He comes to them, and He sees that there is nothing to rejoice in, and He weeps for them (conceals Himself), and ascends Above (progressively conceals the Light) to destroy the world.

176. The members of the assembly then appear before the Creator (ascend to Him) and say (raise MAN): “Master of the world, You are called merciful and forgiving, send Your mercy upon Your sons (those who wish to become like You).” He answers them: “Have I not done so, when I created the world based on mercy? As it is written, ‘The world is built by mercy’ and the world is established upon it. However, if they do not show mercy (correction, bestowal) to the poor (empty desires), the world will be destroyed.” The Heavenly angels (nature’s forces) then say to Him: “Master of the world, here is a man who had eaten and drunk to his heart’s content (fulfilled himself for his own sake), and could have been merciful to the poor (corrected his desires), but did not do anything.” The prosecutor appears, receives permission, and persecutes that man (the poor man – one who lacks a Screen to receive the Light inside).

177. There are none greater in our world than Avraham, who acted with mercy toward all creatures. It is written of the day that he prepared a feast: “The child grew and was weaned, and Avraham made a great feast on the day that Yitzhak was weaned.” So Avraham prepared a feast (when his son, the next degree, passed from Katnut into Gadlut) and invited all the leaders of that generation (the governing forces of the Upper degree). It is well known that at every feast (reception of the Light of Hochma), the supreme prosecutor (the condition of mastering the Upper degree) is about, watching. And if there are any poor people in the house, he leaves that house and does not return there. However, if the prosecutor enters a house and sees rejoicing without the poor –without having first shown mercy to the poor – he ascends Above and brings accusations against the host of that feast.

178. Because Avraham was the leader of his generation (the force of ascent onto the next degree), the prosecutor descended from the Heavens and stood at the door of his house, disguised as a poor man (in order to give him an option: either to remain at this degree or to accept the poor, the uncorrected desire, and ascend even higher). And nobody so much as looked at him.

Avraham (the male part of the degree) was attending to kings and ministers (mastering the forces of the degrees), and Sarah (the female part of the degree) was feeding all of their children (filling the newly corrected desires of the degree with the Light of Hassadim), for they did not believe that she had born a child (that the property of Hassadim can beget the next degree), but rather claimed that Yitzhak was a foundling (underwent correction through properties other than theirs), whom they had bought at the marketplace (did not correct themselves). This is why they brought their children with them, and Sarah nursed them in front of all (all properties exist within one man).

179. The Creator said to him: “Who in the world is like Avraham?” And the prosecutor did not leave from there until he had consumed the entire fare (received the Light in his desires, corrected by Avraham – mercy). So the Creator decreed that Yitzhak (the left force, the desire to receive) is to be sacrificed (cut off from receiving Light). And He said that Sarah shall die from grief for her son (as she has no connection to the left line). The cause of this grief is that he did not give anything to the poor.

Related Material:
Prologue to The Zohar

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A question I received: What is the connection between Reshimot and the history of humanity? You have said that the first Reshimo that developed in this world was the point in the heart. Does this mean that the history of humanity is the sequential expression of Reshimot?

Answer: All matter descended from above downwards, from the World of Infinity to our world, and each level of descent left behind Reshimot (reminiscences, informational data). In our world everything unravels from this spiral of Reshimot in the reverse order, from below upwards.

First comes the development of Reshimot on the still level of nature, then the vegetative level, followed by the animate level and finally matter on the speaking or human level. Man also develops gradually through the chain of Reshimot, and this constitutes the historical development.

However, the first spiritual Reshimo of our movement back (from below upwards) surfaced only 5768 years ago in a man named Adam, and then in more and more people. This is why Kabbalists use Adam as the starting point of the calendar. The nation of Israel was born from the group of Kabbalists, and hence it too considers Adam to be the starting point of its history. Adam was the first man to attain the Creator, and he told us about Him in the book The Angel Raziel.

Today the Reshimot are surfacing and developing on their final stage, and they are demanding their spiritual realization by all people – the ascent of all people to the World of Infinity.

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The Book of Zohar. Chapter “Who Is This?” (abridged)

169. Rabbi Elazar opened (the way for the Light into his Kli) and said (revealed what was discovered), “Who is this coming up from the wasteland?” WHO IS THIS (MI ZOT) is the common ground of the two worlds, Bina and Malchut, which are bound together. COMING UP – coming up to become the “Holy of Holies.” For MI is Bina, called the “Holy of Holies.” And she joins with ZOT (Malchut), so that Malchut could come up and inherit THIS, to become a bride (of the Creator) and enter (together with Him) the bridal canopy (the common Screen).

170. She comes up from the wasteland (exile, the darkness of this world) of the soft utterance of lips, as it is written in Song of Songs, “And your mouth is comely.” This is because the Hebrew word MIDBAR (desert/wasteland) is derived from DIBUR (speech). It is written that the mighty forces strike Egypt (man’s egoism) with all the plagues of the wasteland (lack of fulfillment), for the Creator did not create souls in the wasteland (emptiness and darkness), but in settlements (opportunities to fulfill themselves).

171. He asks: “How does Malchut ascend in speech?” And he replies: “When man first awakens in the morning (when the Upper Light begins to shine from the darkness), and opens his eyes (becomes aware of the world, the goal, and the path), he must bless his Creator (for the property of bestowal that he has received, for acquiring a soul). How is he to bless Him? The way it was done by the first (those who have acquired souls) Hassidim (those who have acquired the Light of Hassadim – the property of bestowal): they would prepare a vessel of water (the property of bestowal, Bina) beside them (with their uncorrected desires) from evening (in spiritual darkness), so that when they woke at night (due to the Upper Light that came to them), they would wash their hands at once (correct their desires “to receive” to desires of bestowal), and would rise (in all the thirty Sefirot of the soul’s height) to study the Torah (to correct their desires), having blessed it (for this property of correction).

When the rooster (the desire for the Light, for the property of bestowal) crowed, precisely heralding midnight (the initial point of correcting one’s desires), the Creator was with the righteous (those who desire to correct themselves) in the Garden of Eden (Malchut that rose to Bina). And in the morning (the Light shines, and hence) it is forbidden to perform a blessing with unclean hands (with the desires to receive).”

172. For when man is asleep (when spirituality is concealed), his soul leaves him (he cannot feel it). And as soon as his soul (the property of bestowal) departs from him, the impure spirit (the property of reception) replaces it at once, and it fills his hands (desires) and defiles them (with egoism), and hence it is forbidden to utter a blessing without washing one’s hands (correcting one’s desires).

173. But woe unto those who do not beware and do not guard the Creator’s glory, for they do not know the foundation of the world.

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A question I received: Lately you’ve been talking about going from regular newspaper dissemination like in Sochi and other places to dissemination through the Internet. Does this mean that we are going to stop publishing newspapers and magazines, producing TV shows, and so on?

My Answer: We are not going to make any hasty changes. We are continuing all of our present means of dissemination, including publication of books and newspapers, productions of films, and so on. However, gradually the priority is shifting to dissemination through the Internet. Here’s why:

Necessary for existence. Nature on the still, vegetative, and animate levels is programmed to consume only what is necessary for existence. The rest of the time, it rests.

Excess or luxury needs. Unlike animals, man strives to satisfy more than the natural (animalistic) needs of the body, such as food, shelter, sex, and family. He starts feeling additional desires for excess or luxury things by absorbing them from society. Hence, he begins wanting things like wealth, respect, fame, and knowledge. This is why man is forced to work more than is really necessary, in order to satisfy these excess demands. However, these desires aren’t actually his own, but society’s, and they were imposed on him by society. He devotes most of his life to satisfying these demands, and along the way, burdens many other people with extra work.

Needless luxuries are the cause of self-destruction. Nature’s harmony becomes disrupted when man, as a species, takes more from nature than what he needs for existence. This is why we are witnessing the exhaustion of the planet’s natural resources as well as the general crisis.

A society of necessary consumption. The solution to the problem lies in establishing a merciful attitude to one another. When we achieve an attitude of love, then society will no longer impose extra desires and work on man, but only those necessary for existence.

The time and efforts that will be freed up by this will be used for man’s spiritual development – a connection with the Creator, the highest reward. This will be realized by means of a greater connection between people (souls), until they are all drawn together into a single system of total inner interconnection – the single soul of Adam.

Establishing new relationships. New relationships between people – bestowal, mutual guarantee, and love for one’s neighbor, will mainly be realized through the virtual World Wide Web, which will incorporate all people. The diversity of the Internet will enable every user to satisfy all his needs, including study, communication, work, rest, and even some of the physiological needs, and so on. Even the necessary work will mostly be done through the Internet. Only a small number of people who work to produce goods and services necessary for human existence, will retain work outside of the World Wide Web.

Changing man. If we could transfer all the lessons, teaching, dissemination work, and the realization of the program of union with the Creator (gatherings of friends, communication, and congresses) to the virtual World Wide Web environment, and attract all of humanity into our environment, then we will be able to revive the world, making it ecologically healthy, and reeducate man.

The realization. People’s entire connection through the Internet is based on their desire to communicate with each other. Therefore, we have to show that we are willing to have any kind of contact with all the users. The development of Kabbalah on the Internet is a top priority. It will allow us to bring man not only to the perception of our world or the virtual world – but the true Upper World and the Creator.

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The Book of Zohar. Chapter “Among All the Sages of the Nations of the World, There Are None Like You” (abridged)

161. Rabbi Elazar said, “It is written: ‘Who would not fear the King of the nations of the world!’ What kind of praise is this?” Rabbi Shimon replied: “This has been said, but one should not understand the verse, ‘For among all the sages of the nations of the world, and in all their kingdoms, there are none like You,’ in its simple, literal interpretation. This is because it naturally gives rise to evil intentions of sinners. Therefore, their folly must be clarified.

A philosopher came to me and said, “You say that your Creator governs the entire Heavens, and that all the Heavenly hosts are unable to attain Him, nor come to know His dwelling place. However, this does not add to His greatness, as it is written, ‘among all the sages of the nations of the world, and in all their kingdoms, there is none like You.’ What kind of a comparison is this when the Creator is compared to man, who is nothing?’”

162. Furthermore, you claim, as your Torah says, that “There had not risen a prophet since in Israel like Moshe.” There are none in Israel, but there is one among the nations of the world! So I claim the same: there is none like You among all the sages of the nations of the world, but among the sages of Israel there is one like You. However, if there is one like Him among the sages of Israel, then He cannot be the Supreme Ruler.

163. Rabbi Shimon said to him, “You object correctly that there are those among the sages of Israel who are similar to the Creator. For the Creator resurrects the dead back to life, yet Eliyahu and Elisha came and resurrected the dead back to life! The Creator causes rains to fall, yet Eliyahu came and abolished rains! The Creator created the Heavens and the earth, yet for Avraham the Heavens and the earth were revived.”

164. “The Creator governs the sun, yet Yehoshua came and stopped it. The Creator issues His decree, yet Moshe immediately issues a decree of his own, and it is carried out. The Creator wishes to punish, and the righteous of Israel annul His verdict. Moreover, He bid us to closely follow His ways and to be like Him in every way.” The philosopher then went and became Israel, and lived in the village of Shachalayim, and they called him Yosi HaKatan (Little Yosi). He studied the Torah a great deal, and was among the sages and the righteous of that village.

165. And now the time has come to take a closer look at this verse (to understand the inner essence of it). It is written that all the nations of the world are nothing before the Creator. Yet, how does this exalt Him? Hence, it is written: “Who sees the King of the nations of the world?” Yet, is the King of the nations of the world also not the King of Israel? The Creator wishes to elevate Israel (the property of love and bestowal toward others, similarity to Himself); this is why He is called everywhere “the King of Israel” (in accordance with man’s intention towards the Creator: Israel = Isra-El = straight to the Creator). The other nations of the world (egoistic intentions) say (about man) that they have another King up in the Heavens (egoistic goals), for it seems to them that He governs only them, and not us (they claim that the governance over the property of reception and the property of bestowal, seeing as they are opposite, does not descend from a single Upper Force).

166. It is written: “Who would not fear the King of the nations of the world?” That is, their Supernal King is there to threaten and persecute them, and do with them as He pleases (so strictly does the Creator manifest in egoistic desires). Hence, He should be feared. And all fear Him, Above and below. For it is written that among all the sages of the nations of the world (the angels that rule over these nations) and in their Kingdoms (Above) there is none like You. There are four Kingdoms Above that rule over all the nations of the world (the universal egoism, so as to bring it to correction) according to the Creator’s will. And there is no one who can do even the smallest action without His personal instruction (because the end goal determines every action). The sages of the nations of the world are the forces that rule them from Above, and all the wisdom of the nations of the world comes from these rulers. “In all their Kingdoms” means that the Creator’s will rules over them.

167. Yet, among all the sages of the nations of the world and in all their kingdoms, who among them can do it if not You, who will do it better than You! For You excel over them all in both properties and deeds. Hence, it is written: “There is none like You.”

168. Rabbi Shimon (joyous over the revelation that everything stems from the Creator) said to his friends: “This wedding (unification of souls with the Creator) must be a wedding for all of you, and each of you should bring a gift (his own part in the common Malchut) to the Bride.” He said to Rabbi Elazar, his son: “Present the Bride (Malchut) with a gift, for on the following day Zeir Anpin will look as he enters the wedding canopy (the common Screen with Ohr Hozer) at the sound of these songs and praises of the sons of the wedding canopy (the souls exiting exile into adhesion), who stand before the Creator.”

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Two questions I received on the connections within the virtual group:

Question: By participating in the virtual lessons, we are creating a united Internet group that isn’t located physically in one place, but is connected only in the dimension of time, on-line. This is a group of like-minded people or friends. Do I become a part of the group if I listen to the lessons later, not at 3AM Israel time?

My Answer: To be part of the group is not just to listen to the lessons at the same time, but to be connected with all the virtual friends, who are united by a common desire and goal to attain the Creator, as well as the means of attaining this goal – the original source texts (The Book of Zohar, and the compositions of the Ari and Baal HaSulam with my commentaries). In addition, they agree to observe the Mutual Guarantee (see the article “The Arvut“), abide by the “Charter of the Virtual Group,” participate in dissemination, pay Maaser (tithe) for dissemination, and attend a Congress at least once a year.

Question: Can women sing and dance during a Congress?

My Answer: Yes, if they do it separately from the men, so the men won’t get distracted from high thoughts and unity of friends.

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The Book of Zohar. Chapter “Heaven and Earth” (abridged)

151. Rabbi Shimon opened (the way for the Light) and said (revealed it to his disciples), “In the beginning the Creator created the Heavens and the earth.” This verse should be looked at (revealed in the Light of Hochma), for whoever (he who attains) claims that there is another Creator (when he attains a property other than bestowal), (in this state) he disappears from the world (loses this degree), as it is written, “He who claims that there is another Creator perishes from both the earth (Malchut of that degree) and from the Heavens (Bina of that degree), for there is no other Creator (the Upper degree with regard to him), but the Almighty (a higher degree of bestowal than him).”

152.With the exception of the word ELEH, everything is written in Aramaic, which is called “translation.” He asks: However, should you suggest that it is because the holy angels (the forces of bestowal below the level of man) do not understand the translation (cannot participate in this action), i.e., the Aramaic language, then everything should have been said in Hebrew, so the holy angels would hear and be grateful for it (all the forces would participate in the action)

153. He asks: earth is called Arka, when it should read, Ar’a. He answers: because Arka is one of the seven lands below, where the sons of Cain’s sons reside. Indeed, after being banished from the face of the earth, they descended there and fathered generations; wisdom became so lost that all understanding was lost, and this is a double land, consisting of darkness and Light.

154. And there are two rulers there – one rules over darkness and one over Light, and they become hostile to each other. When Cain descended there, they joined together and became complete. And they all saw that they were Cain’s descendants. Therefore, their two heads are like two serpents, except for when the ruler of Light defeats the other, the ruler of darkness. Hence, they enter Light and darkness, and become as one.

155.For these are the two rulers, called Afrira and Kastimon, who resemble holy angels with six wings. One has the image of a bull, and the other of an eagle. And when they unite, they create an image of man.

156. When they are covered with darkness, they turn into a serpent with two heads, and move like a serpent. They soar in the void and bathe in the Great Sea, and when they approach the chains of Aza and Azael, they rile and rouse them and leap into the mountains of darkness, thinking that the Creator wishes to bring justice upon them.

157. And these two Creator-appointed rulers swim in the Great Sea, fly up from there, and at night go to Naamah, the mother of witches, for whom the first people fell. And they wish to approach her, but she leaps 60,000 Parsa’ot and assumes several different forms, so that people may be deceived and enticed by her.

158. These two rulers soar in the entire world and then return to their places. And they rouse the sons of Cain’s sons with a spirit of evil desires to beget children.

“Soar in the entire world” means that they bring harm to man in all of their thoughts, wherever they can, and lure him into the darkness of night.

159. The Heavens that rule there are not like ours, and the land bears neither seed nor fruit by the power of Heaven, as ours does, and the grains grow again only once in several years. Hence, it is written of them that they could not correct Shemaya and Arka, and perished from the Supernal land, called Tevel, where they will not be able to exist, nor rule over it, nor cause human beings to sin because of the night. Hence, they disappeared from Arka and from the place of Shemaya that were created by the name ELEH.

160. Hence, there exists a Targum, a translation (from Hebrew to Aramaic; the Zohar calls Aramaic – Targum), so the holy angels will not think that it is said about them, so they will not harm us. This is the secret of the word ELEH – as we have already stated, it is a holy word that cannot be translated into a Targum.

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Two questions I received on abnormal phenomena and science:

Question: Recently I saw a program about the secrets of the Bermuda Triangle. One explanation the scientists gave for the mysterious and sudden disappearance of ships and airplanes in that area is that it holds an entrance to a parallel world. I know from Kabbalah that all the worlds are inside man, so I understand that the scientists are speaking about a completely different world, which definitely isn’t inside of man, but is supposedly outside. But how do you explain these abnormal phenomena? Is there a Kabbalistic explanation to this secret of why objects disappear?

My Answer: There is nothing “secret” in the world. The program you saw was simply exploiting a myth. Our world and all the spiritual worlds are the perception of the Light inside the desire. Our world is the perception of a micro dose of Light in a microscopic sized desire. For more on this see item 34 of the “Introduction to the Book of Zohar.”

Question: I am confused because in some of your lessons you have explained that things like circles on fields or archeological finds (a practically indisputable fact, even though it wasn’t not verified by anyone) are illusory. However, at other times you have cited results obtained by scientists. Why is it that in some cases you present the scientific arguments in a positive light, and in other cases – in a negative one, saying that we shouldn’t pay attention to them?

My Answer: Kabbalah welcomes things that were derived from experience or strictly scientific research. It discards the rest because it is misleading and distracts people from the goal – the true attainment of Nature.

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