A question I received: I would like to say a huge thank you to everyone who creates Kabbalah Internet resources! I found Kabbalah on the Internet two years ago, and my life has made a 180 degree turnaround. I finally found my inner world, and all of the questions that haven’t given me a moment of rest since the day I was born have stopped bothering me. I started to understand the essence of things and the reasons behind the things that happen to me. Currently I work on disseminating video lectures and lessons on the Internet.

There is a question that has been bothering me for many years. What is the meaning of the Biblical verse, “A day for each year”? Does this have anything to do with corporeal time?

My Answer: This has absolutely no relation to corporeal time. When a person advances down the path of the Light’s influence on him, then he shortens his path, and this is like “A day for each year” (a day instead of a year). However, this isn’t a corporeal ratio.

There is only one way to ascend to a higher spiritual degree – through desire and love. (All of the Torah speaks only about this – one’s ascent up 125 degrees toward adhesion with the Creator.) However, when it comes to the first degree, one ascends to it from one’s absolutely egoistic properties (the degree called “our world” or “this world”). After the first degree, you no longer have to change yourself completely in order to ascend, but must only keep developing greater altruistic properties within you.

This is why the ascent to the first degree is the most difficult and takes the most time (although the higher you rise, the more difficult it gets; but experience and knowledge help you do this – see Baal HaSulam’s example about ascending up the Creator’s mountain). One’s development either happens through the path of suffering, or through the path of Light, which descends during Kabbalah study. So the verse “A day for each year” expresses the difference in the time it takes to attain the goal (the first degree) through suffering (without using Kabbalah) or through Light (using Kabbalah).

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Two questions I received on how Kabbalah answers the question of life’s meaning:

Question: Why should Kabbalah be studied only by those who have lost their way in life, in their interests and goals? Why shouldn’t people who are successful and talented study it too? It sounds like you’re saying that not all people are equal when it comes to their aspiration to get rid of egoism.

My Answer: Kabbalah only answers the question about the meaning of life, which may be expressed by any of the following questions: “What is the purpose and meaning of life? What’s the purpose of so much this suffering? Who needs it, who receives pleasure from it? Who receives, and who can I give to?” Only people who persistently ask these questions need Kabbalah, because they won’t find the answers to them anywhere else!

Question: One of the forefathers of Kabbalah asked the question, “What’s the meaning of my life?” After this he had such a great epiphany that he was able to write down the method for having this epiphany, which he named Kabbalah. I think it’s highly unrealistic to say that he was the only one who asked this question – there must have been at least a few other individuals of the Homo sapien species who also asked this question before him.

My Answer: To ask the question “What’s the meaning of my life?” is still not enough to reveal the Upper World, its system of operation, and program of governance. One also needs to receive a special desire (a soul) and a mission (its realization). This is not given to a person according to his initial purpose only, but also depends on his efforts. You should try to have an “epiphany” like this happen to you as well!

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Three questions I received on dealing with fears and doubts on the path to revealing the Upper World:

Question: I have been drawn to Kabbalah for the last two years. My problem is that although I read the books you recommend and try to study, I seem to get no understanding. I worry that the Creator hasn’t opened my point in the heart. Also, when I feel as though something real might be taking place in me, some external influence takes my attention from my studies. Does this mean that this isn’t my time for drawing nearer to the Creator?

My Answer: No. You just need to:

1. Accumulate inside you the desire for the correct goal.
2. Realize that you cannot correct yourself – only the Light can correct you in accordance with the goal.

This is the only way to reveal the Upper World. It takes time and a certain amount of effort and experience. Concerning the efforts, it is written that you have to be “As an ox to the burden and as a donkey to the load,” and “Know that it’s not up to you to complete this work, but you are also not free to leave it.”

If you accept these conditions for changing your nature, then you will attain the goal. You will reveal the Upper World inside the property of bestowal, and then you’ll discover that our entire world is but a small, insignificant dimension.

Question: Is crossing the Machsom the most difficult part in the spiritual ascent? Once you cross over, is the process accelerated?

My Answer: Yes, it is accelerated by many times, and this happens clearly in your perception and awareness.

Question: Rav, I’ve read that as one studies Kabbalah, he is shown his egoistic side and that as the Creator wants someone to advance, His blows against him are harder and harder.

In the past few months, my “luck” (for lack of a better term) has gotten much worse. What is the Creator telling me? That I am not putting enough effort into Kabbalah? I feel beaten down. My only consolation is that maybe, just maybe, this is the precursor to the Creator correcting my egoism. But what if I’m wrong? I think we are all here studying Kabbalah because of the promise of the reward, but am I doing something wrong to be on such a path of pain while trying to reach the goal of correction?

My Answer: You must read the Shamati articles immediately. Precisely your current state will help you understand what the Creator wants from you.

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The Book of Zohar. Chapter “The Lock and the Key” (abridged)

41. Rabbi Chiya and Rabbi Yosi were walking along a road (of spiritual ascent). As they reached a field (a state that’s ready for correction), Rabbi Chiya said to Rabbi Yosi, “The words BARAH SHEET (created six) certainly allude to BERESHEET, for the six Supernal Days (the six Lights), VAK de Bina, shine on the Torah (ZA), while the others (above them), i.e. GAR de Bina, are concealed.”

42. However, it is said in the secrets of creation of BERESHEET that He who is Holy and Concealed established the laws in Bina, in the secret and concealed, meaning Malchut of Partzuf Atik, which is a Partzuf with Malchut of Tzimtzum Aleph (the First Restriction). And He concealed all (the Lights) within the law that He established in Bina (a lower degree), and everything is locked under one key (condition). And He hid this key in a hall (the desire of Malchut). And although everything is hidden in that hall, the most important thing is in that key, for it locks and unlocks everything – in Sefira Yesod (instead of Malchut), the place of the covenant (unification of the souls with the Creator), permissible (for reception of the Light) after Tzimtzum Bet (the Second Restriction). This Screen allows for the reception of Light (in the souls), and is hence called the “point of population,” Tzimtzum Bet, and not the “central point” (of all creation), Tzimtzum Aleph.

43. That hall (Malchut) conceals tremendous treasures (Light). And there are tightly closed gates in that hall, which are meant to block access to the Light. There are fifty of them. They were divided into four sides and became forty-nine gates, for one gate has no side, and it is unknown whether it exists above or below. Hence, it remained closed.

A gate signifies the desire to receive the Light. If man can use a desire for the Creator’s sake, this is called a Commandment. The received Light is called the Torah. It is written about this: “Fifty gates of Bina, and all are given to Moshe, except for one, the last secret of the absence of the Upper Light” – for this key will open Malchut of primordial egoism, which will occur at the end of all the corrections, at the completion of the 6,000 years.

44. Those gates have one lock with a narrow space inside for inserting the key. It is unmarked (a rule of revelation), and recognized only by the impress of the key, which is unknown in that narrow space, but (information about it is concealed) only in the key itself. And it is written of this secret: BERESHEET BARAH ELOKIM (IN THE BEGINNING THE CREATOR CREATED). “In the beginning” is the key, and all is concealed within it, as it unlocks and locks. And six gates are contained in this key, which locks and unlocks. When it locks those gates, encloses them within itself, it is written IN THE BEGINNING (BERESHEET): a revealed word, though it is usually concealed. BARAH (CREATED) is a concealed word everywhere, implying that the key unlocks it and locks it up.

Malchut that stands in NE is called a “lock,” for it prevents Ohr Hochma from entering the soul, and Ateret Yesod is called a “key.” But there is a special recording, a prohibition in AVI on the Zivug in Malchut until the end of correction of all desires. The corrections are done on Yesod, all 49 Sefirot, while Malchut, the 50th gate, blocks the Light to Malchut.
And the word BERESHEET – IN THE BEGINNING – incorporates only the key, only 49 Sefirot, excluding Malchut, the 50th gate. However, the Light of Hassadim shines in all the Partzufim of the world of Atzilut. Therefore, the words IN THE BEGINNING THE CREATOR CREATED refer to the CONCEALED HOCHMA, because the word “created” – BARA, stems from BAR – outside, which means that He brought them outside the bounds of reception of the Light of Hochma, locked them.

“The Lock and the Key” – full commentary

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I had a meeting that was recorded with Avi Blizovsky, the editor of Israel’s popular-science website Erudite.

Avi is a well known popular science writer. Like many scientists I speak to, for the first half an hour or so he had a hard time envisioning the possibility that the world can be perceived somehow other than through the five senses. This perception is much too habitual and obvious to all, even scientists.

But as we kept talking, he began to understand what kind of science Kabbalah is – one that perceives the world in a different manner, not “within oneself” – egoistically, but “outside of oneself” – altruistically.

He is an avid follower of Darwin and a lover of all sciences. Since we in Bnei Baruch believe that Kabbalah dissemination is the only method of correcting the world, we have to continue having such meetings and patiently explaining to people that Kabbalah is a science about perceiving reality without the limitations of one’s animate body and the five senses.

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Two questions I received on the soul:

Question: After everything that has been said, I still don’t understand – does the soul exist? You said that we don’t have a soul and that we need to develop the point in the heart, which will evolve into a soul. On the other hand, you said that the soul incarnates into a body. So do we have a soul or not? Are we the soul? If not, then what are we?

My Answer: We are the animate level of the will to be filled by pleasure, or the will to receive pleasure. Inside this will to receive arises the will to bestow pleasure, or in other words – the will to be filled with the property of bestowal. This desire is called “the point in the heart.” As its name indicates, the point in the heart is small and does not have room in which it can feel fulfillment from bestowal. It is clothed by the “heart” – desires of the animate (bodily) and social levels, desires for the pleasures of our world.

If we develop this point through the influence of the Upper Light (which descends during Kabbalah study by the authentic sources, especially when studying in the group) until the smallest necessary size – the first ten Sefirot, then inside these Sefirot we will discover the property of bestowal, Ohr Hozer, and pleasure from bestowal, Ohr Hassadim.

Hence, the soul is the property of bestowal, according to the definition: “The soul is a part of the Creator from above.” It is the degree of one’s similarity to the Creator. But as long as we haven’t acquired the smallest property of bestowal, we remain animals.

Question: My husband is Jewish and I am not, and he tries to practice his belief. But from him and many rabbis I have been told that we cannot belong together because my soul is not pure. I tend to disagree – I have a soul and I think I am here to repair and prepare my soul for the Upper World.

My Answer: Tell him that neither of you have a soul. However, you already have the rudiment of the soul coming through – the point in the heart, but he still doesn’t have anything. And even if the point in the heart will also emerge in him, it will be much worse than yours because his point once fell from the spiritual level into the egoistic level, which makes it impure (Klipa), whereas yours is better in comparison to his because it has never been in the spiritual world and hence it did not fall from it. It is written, “When Israel falls (from the spiritual level of love and bestowal, which happened during the fall of the Temple), it is worse than everyone (its egoism is worse than the egoism of all the nations of the world), and when it rises (becomes corrected), it becomes higher than everyone.”

In addition, your husband is obligated to correct himself quickly, and then to help you and the entire world to correction (this is the meaning of Ohr Le Goim – being a Light onto the nations). See “The Preface to the Book of Zohar,” items 70 and 71. Hence, before he is corrected, you are better than him. And after the correction, everyone is equal.

My Comment: Religion believes that a person does not have to correct himself through the commandments, but just observe them. It says that one does not have to change from being an egoist to loving his neighbor.

The reason for this is that religion does not have the instrument of correction, the Upper Light, the Light of the Torah. It is written: “I created egoism and I created the Torah for its correction” – and only Kabbalah engages in this. This is why religion does not urge people to observe the main condition of the Torah – “Love thy neighbor as thyself,” but instead tells everyone to egoistically follow as many prescriptions as possible.

The deception of it is that there is actually no reward for following them! The only possible reward one can have is to come closer to the Creator – to attain adhesion (Dvekut) with Him. And this is only possible through similarity to Him, and cannot be attained through any action other than Kabbalah study!

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A question I received: Why is “the end of the world” such a popular topic today?

My Answer: You’re right. Instead of attaining immortality, people are building the Arctic Doomsday Seed Vault on Spitsbergen to store seeds of all the plant species, so they could restore the planet’s vegetation after a global war or a natural catastrophe. They are also thinking of storing a sperm bank in outer space, and other such ideas. However, people aren’t doing this because of the romantic notion of the end of the world, but out of the sensation of hopelessness. This sensation is alluring and tempting in a way, and this is why the idea of the end of the world is so popular in movies, books, and computer games.

So the answer to your question is that our egoism attracts us to death, lures us toward a catastrophe, and enjoys watching the tired old world disappear, according to the verse, “Revel and enjoy, since tomorrow we’ll die!” (Nuchal ve Nishte Ki Macharo Namut.) Since “tomorrow” is becoming more and more menacing, we are feeling more and more indifferent and indolent to “today.”

According to Kabbalah, if one isn’t on the path of correction yet, then this is actually the next best attitude to have toward the future, because one reveals hopelessness, the fact that there is no solution in our world, and thoughts that aren’t typical of an ordinary person living on the animate level. Later these thoughts and feelings will develop, because egoism will keep growing and it will demand fulfillment – a solution to these problems.

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The Book of Zohar. Chapter “The Letters by Rabbi Amnon Saba” (abridged)

Letters (forces and properties that the Creator governs) come to the Creator (reveal themselves). Each letter (property) tries to prove that it is the most fitting to achieving the goal of creation (merging with the Creator). But the Creator replies (reveals) to each letter its deficiency (its corresponding impure, egoistic force, which impedes the analysis of man’s properties and their correction).

22. Rabbi Amnon Saba said: “When the Creator thought to create the world (the system of governance of the souls), all of the letters (properties of the future creation – man) were still concealed.

The Letter Tav
23. All the letters of the alphabet (the forces that govern the world) began approaching the Creator in reverse order (because this is the order of the souls’ ascent from below upwards). The last letter of the alphabet, Tav, entered first and said, “Master of the world! It is good, and also seemly of You, to create the world with me, with my properties, for the word EmeT (truth), which is Your property, ends with the letter Tav. That is why it is fitting to begin the universe with me.” But the Creator answered that it also ends the word MaveT (death), because before the end of correction the world cannot stand on truth alone, but on its connection to other properties.

The Letter Shin
24. The letter Shin appeared before the Creator and said: “Maker of the world, it befits the world to be created with me, for Your own name Shadday begins with me.” The Creator replied: “You are fine, handsome, and truthful, but since the letters (properties) of the word Sheker (falsehood) took you to be with them, I cannot create the world with your properties.

The Letters Kuf and Reish
25. From the aforesaid, it follows that whoever wishes to tell a lie will succeed if he first tells the truth as a base on which the lie will then grow and start to act. And so it is in the word Sheker: although the letter Shin is a letter of truth, the other letters – K and R – are falsehood.

The Letter Tzadik
26. The letter Tzadik appeared before the Creator and said: “Master of the world, You should create the world with me, for Tzadikim (the righteous) are marked by me. And You are called a Tzadik (righteous one).” But the Creator replied, “But the impure, egoistic forces cling to you.”

The Letter Peh
27. The letter Peh entered and said: “Master of the world, it would be good to create the world with me, for the future liberation of the world is inscribed in me, as the word Pedut (liberation, redemption from egoism, from evil) begins with me. The Creator answered her: “Though you are fine, the word Peshah (transgression) begins with you and is secretly denoted by you, like a serpent that strikes and hides its head in its body (such is the shape of the letter Peh). So a sinner bows his head, hiding from others’ eyes, but stretches out his hands to sin.

The Letter Ayin
And the Creator also said to the letter Ayin that it would be unfitting to create the world with its properties, for within it lies the property of Avon (crime, sin), although Ayin tried to object, saying that its properties are contained in the word Anavah (humility).

The Letter Samech
28. The letter Samech appeared before the Creator and said: “Creator of the world, it would be good to create the world with my properties, for within me is Smicha (support) for the fallen, as it is written: ‘The Creator supports (Somech) all who fall.’” The Creator replied: “That is why you are needed in your place; do not move from it.” In other words, you must only act as support for the fallen.

The Letter Nun
29. The letter Nun entered and said to the Creator: “It would be good for You to create the world with me, for Norah Tehilot (great praises) is written with me. The Creator replied: “Return to your place, for you are the reason that the letter Samech returned to its place. And rely on it for support. For the letter Nun exists in the word Nefilah (fall), which must be corrected by the letter Samech. This is the reason why it needed to return to its place – so as to strengthen the lower ones, instead of being the basis of the world.

The Letter Mem
30. The letter Mem entered and said: “Master of the world, it would be good for You to create the world by me, for You – Melech (King) are called by me.” The Creator replied: “That is so, but I shall not create the world by you, for the world needs a King. Also, for the same reason I shall not create the world with the letters Lamed and Chaf that form the word MeLeCH.”

The Letter Chaf
31. The letter Chaf descended from the Kisseh: “Creator of the world, with my properties I merit to become the basis of the world, for I am Kavod – Your Glory.” The Creator answered: “I will not create the world by you, for your properties exist in the word Kelayah (destruction) and in the word Kalah (bride).”

The Letter Yod
32. The letter Yod entered and said: “Maker of the world! It would be good to create the world by me, for Your Holy name HaVaYaH begins with me.” The Creator replied: “It is sufficient that you are inscribed in My Name, in Me, and all of your aspirations are to Me, and you should not be uprooted from it all.”

The Letter Tet
33. The letter Tet entered and said: “Maker of the world, it would be good to create the world with me, for it is by me that You are called Tov (Good).” The Creator replied: “I will not create the world by you, for your goodness is concealed from the world. Your goodness has no part in the world that I wish to create, and will only be revealed in the world to come. And since your goodness is concealed within you, the letter Chet is opposite from you, and when you join together, the word CHeT (sin) is formed. This is why these two letters are not recorded in the names of the holy tribes.”

The Letter Zayin
34. The letter Zayin entered and said: “Maker of the world, it would be good to create the world by me, as Shabbat is preserved with me, for it is written: ‘Remember (Zachor) the day of Shabbat, so as to keep it.’” The Creator replied: “But weaponry (Klei Zayin) is made by you.” Having heard that, the letter Zayin left Him.

The Letters Vav and Hey
35. The letter Vav entered and said: “It would be good to create the world with me, for I am a letter from Your Name HaVaYaH (Yod–Hey–Vav–Hey).” The Creator replied: “Vav, both you and the letter Hey should be content to be contained within My Name. This is why I will not create the world with your properties.”

The Letters Dalet and Gimel
36. The letters Dalet and Gimel appeared before the Creator. However, the Creator told them right away: “Both of you help Dalim – the poor, and for as long as they exist on earth, there is a need for Gomel Hesed – to treat them with mercy.” Therefore, you cannot part, and it is enough for you to aid one another in this way.

The Letter Bet
37. The letter Bet entered and said to the Creator: “Maker of the world, it would be good to create the world by me, as by me You are blessed. For Bet is Berachah (blessing).” The Creator replied to Bet: “Of course, I will create the world by you, and you shall be the basis of the world!”

The Letter Aleph
38. The letter Aleph stood outside and did not enter to appear before the Creator. The Creator said to it: “Why do you not come to me like all the other letters?” Aleph replied: “Because I saw all the letters leaving your presence without the desired answer. And besides, I saw You giving this answer to the letter Bet. And You cannot take back his gift and give it to me!” The Creator replied: “Although I will create the world by the letter Bet, it is you who will stand at the head of all the letters, and all of My Unity shall be through you alone.”

39. The Creator made the Upper Letters, which refer to the Bina, large, and the lower letters that refer to Malchut – small. Therefore it is said: “Beresheet Barah” (in the beginning He created) – two words that begin with Bet, and then Elokim Et (the Creator Himself) – two words that begin with Aleph. The first set of Aleph and Bet are letters of Bina, and the second set of Aleph and Bet are letters of Malchut. And they mutually affect one another with their properties.

“The Letters by Rabbi Amnon Saba” – full commentary

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The advertisement industry determines our entire life. Baal HaSulam writes in the article“The Freedom” that we are always being influenced by our society – whether it’s our family, our relatives, our coworkers, the radio, the television, or countless other things. This is especially true for children, who are influenced by their school, the kids in their classes, the material being taught to them, and so on. Our entire lives are spent carrying out what society wants from us.

How can a person become free from “foreign” desires? How can a person stop turning others’ desires into his own? How can a person stop being a robot, a slave, or a zombie whose entire life is spent satisfying other people’s desires, and working so that someone else can make a buck? In fact, there is only one solution – to rise above egoism.

Our egoism is what gets impressed by advertisements, turning us into mindless servants who carry out others’ desires. When the person recognizes the trap that egoism and society have set for him, he then discovers the need to exit egoism. And then he reveals Kabbalah.

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A question I received: I have been taking part in the lessons offered by Bnei Baruch. It seems to me that I’m a worse person than when I started studying. What am I doing wrong? I believe that I understand the importance of the group, but I don’t feel love for the group per say. Instead I feel this deep and ever widening divide. I’m judgmental and cynical, in my personal life I’m depressed, angry and irritable, and there is no logical rationale for it, but nonetheless I feel all of these emotions strongly. It’s like my mind or one part of me is on one track yet the feeling part of me (which drives me) is on another track headed in the opposite direction, coupled with a love/hate relationship with Kabbalah and the studies. Add to this the fact that I’m confused…

In the lessons we are made to understand that the material we study refers solely to spiritual states, but what is the goal ‘practically’ speaking? What kind of person am I supposed to be?

My Answer: All of us experience states like this, when we assess whether the spiritual growth offered by Kabbalah is correct or even necessary. Right now all of humanity is entering a period of reassessing its values, and this is why it is experiencing a crisis in all areas of life – education, politics, society, family, science, ecology, nature, and so on.

In addition, we are assessing our corporeal existence and the need to add spirituality to it (the revelation of the Upper World and the Creator) in our uncorrected egoistic desires (heart) and thoughts (mind). Your egoism will still go through many “disappointments” on the path of spiritual development, because egoism does not feel any fulfillment on this path, but just the opposite. To develop spiritually, one must eradicate one’s egoism. That is to say, one should not eradicate one’s desires and thoughts, but only their use “for one’s own sake,” changing it to “for the sake of others.”

So how can one advance away from egoism without having egoism’s support on the spiritual path? Egoism is against spirituality, and this is why egoism, our nature, is described as “Help against you,” because eventually it annuls itself. This happens because when you egoistically study Kabbalah in a group, attempting to create a connection with each other, then you attract the Upper Light, which corrects egoism. So the disappointments and descents are just egoism’s perception of the lack of egoistic fulfillment. Your future fulfillment will not come from reception, but from bestowal, from fulfilling others. It will come from the feeling of love and the realization that everyone is connected into one whole.

Hence, the only thing that will bring you to the goal – the eternal goal of creation, is persistent study, participation in the group, and dissemination, in spite of your egoism – “As an ox to the burden and as a donkey to the load.” All the Shamati articles speak about this, so always keep reading them. And remember – this path can only be surmounted by those who walk it!

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