A question I received: How can we relate everything we read in Talmud Eser Sefirot to love of friends?

My Answer: Everything described in Talmud Eser Sefirot takes place in the connections among the souls. The science of Kabbalah says nothing about what transpires in the material, which is the desire to receive. It speaks only of what transpires in the intentions, in the forces above the material, or in the connections between the souls.

There is a system of a general desire divided into a multitude of particular desires, levels, manifestations, variations, and thousands upon thousands of varied gradations of qualities. These qualities of different desires connect together.

The problem lies not in the desire itself. The desire is given to us on inanimate, vegetative, and animate levels because those levels are governed by calculations, thoughts, attitudes, and connections. For this reason, the science of Kabbalah speaks not of desires (material) but of the intentions (connections among the desires). These connections in particular are called souls and form the spiritual world, whereas the desires form our material world.

The connection should be comprised of a Rosh, the head of the spiritual Partzuf, which makes decisions and plans the connection, and a Guf, the body of the Partzuf, which actualizes the act of connection. In other words, both the Rosh and the Guf of the spiritual Partzuf are located in between the desires because the Guf of the spiritual Partzuf is the type of connection that has materialized in practice.

The desires themselves are beyond the scope of the discussion, they as though exist below the surface. It is a certain parameter created by the Creator, on the basis of which we build the connections. Hence the entire science of Kabbalah speaks only of the souls, the connections between the desires.

From the lesson on 7/2/10, The Study of the Ten Sefirot

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The Zohar, Chapter “VaYetze (And Jacob Went Out),” Item 250: But he did not go on his way immediately. Rather, he was detained and worked six years in Laban’s flock, since as long as Rachel was not conceived with Benjamin, he was detained there. When the time came that she was impregnated with Benjamin, he fled and did not ask Laban for permission so he would not be detained there, and so that Jacob would unite with all the tribes in the required place, in the land of holiness.

The science of Kabbalah utilizes a special language called “the language of branches.” If in all our feelings, thoughts, and properties our intention remains “for our own sake,” we sense only the reality of this world. Even the words of the Torah signify to us something that is happening in this material world.

But if we keep the intention “for the sake of bestowal,” each word of the Torah naturally transforms within us into descriptions of spiritual roots and forces. It becomes clear to us that the Torah isn’t saying a word about material objects (like herd, Leah, Rachel, Jacob, and so on) or their physical actions. Rather, it is all about the forces (desires and the Light) with which we sense and interact.

We feel this very clearly without any doubts since the upper sensations and thoughts are much stronger than lower ones. That is why when we read the Torah it never occurs to us that it describes this material world. We perceive everything to the degree of our inner level of correction.

At this point in time, we sense only the lower material world. That is why everything we read or hear about triggers images of this world like sheep, a well, women, men, and various actions that we are familiar with and that are part of this world.

Our efforts while reading The Zohar have to include the following thoughts:

1. The Zohar talks exclusively about the measures of connection among us;
2. We aspire to differentiate between the spiritual forces (desires to bestow) within ourselves, which are named using the words of this world.

We have to imagine them and try to search for them as a little child who tries to grasp the rules of a new game that allows him to grow. By doing so, we rise from the branches of this reality to the roots of the Upper World. Step by step, we try to distinguish the Upper roots; these efforts develop us like children.

That’s why we don’t merely listen to the sound of the words while reading The Zohar. Rather, as Baal HaSulam writes in Introduction to the Study of the Ten Sefirot, Item 155, “Although they do not understand what they are learning, through the yearning and the great desire to understand what they are learning, they awaken upon themselves the Lights that surround their souls.”

The effort we make brings us understanding and attracts the Light that Reforms which corrects us. Within our corrected desires we begin to understand and sense what The Zohar is telling us.

From the 2nd part of the Daily Kabbalah Lesson 7/1/10, The Zohar

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The Zohar, Chapter “VaYetze (And Jacob Went Out),” Item 176: The keys to the treasures are on her right hand. These are the third discernment that she brought down with her from Ima to the Garden of Eden, the light of Hassadim whose place is in the right hand, which clothe the Hochma, and which are called “keys to the treasures,” since they open the treasures of the wisdom. Without them, all the treasures of the wisdom would remain hidden, like a lock and bolt.

Ultimately, what is the wisdom of Kabbalah telling us? It explains how we make use of the changes within our desires, which we have certain control over, to become similar to the Creator. All desires come equipped with the original structure, called HaVaYaH, which we cannot change. All the material of the creature, created by the Creator, received its original imprint, its true model called Yod-Hey-Vav-Hey. Indeed, otherwise this material would not perceive the Light as coming from the Creator. And that is why this imprint must be in the material, for otherwise there is no creature; that is, something that feels that it is one, receiving and two, receiving from the Creator.

Therefore, HaVaYaH signifies the very minimum below which there is no creature. The Light must spread through the full four phases of the desire. This form must exist in the material. After the creature already has this original imprint of the Creator, we learn the forms that the creature assumes, adopts from the Creator as it begins to grow in similarity to Him.

HaVaYaH is the perfect structure. Its perfection is either that the creature’s material does nothing, while the Creator imprints everything in it, or that the creature does everything, becoming similar to the Creator and existing in perfect HaVaYaH.

For the creature to exist in perfect HaVaYaH by being similar to the Creator, it must bestow back to Him the ten Sefirot of the Reflected Light, akin to the Creator’s ten Sefirot of the Direct Light. How is this possible? It is possible, if the creature has the power to bestow, which it elevates from Malchut to Keter.

From the 2nd part of the Daily Kabbalah Lesson 6/28/10, The Zohar

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We are inside a system of souls that are interconnected and exist in a corrected state, which was initially created by the Creator. It is written, “The end of the action is in the initial plan.” The Creator does everything with His Thought. He had a plan, and it all came true.

We have to attain the same state through our own work. Why? It is in order to be able to differentiate all the nuances, qualities, and components of that state. We have to feel that we own, sense, and attain it.

That is why we are in the same state, but totally unconscious. What should we do? We should ask for consciousness. I want to see, discover, and feel where I am! Which state in the world I feel is similar to the spiritual state that the Creator made? That state is the connection among people who aspire toward Him.

Right now the corrupted connection among us gives me a sensation I call “this world.” I experience our connection this way because I feel only myself. I am entirely immersed in myself. However, if my senses start to work in the opposite fashion, from within to the outside, then I will feel the true reality where I exist.

This change of the sensation “from within to outside” takes place gradually, along 125 levels, by virtue of our work, our efforts, and our request for it to happen. Where do I implement this entire process in order to avoid living inside illusions, getting confused, and making mistakes? I do it in the group and in my current state. That is where I have to implement it in practice.

This is exactly what I ask for. Everything is very tangible and simple: There is a group in which everyone aspires to attain a connection among them. This is what we ask for while reading The Zohar. Why? Because by reading this Book, we awaken our true connection with the force that rules us, the force called “the Creator.” Then our expectations have a chance of coming true, even if they are inauthentic and artificial. Concerning this it is written, “We will do and we will hear.”

This attitude to our state, to the studies, and to what should happen is called “intention,” and our work is man’s inner work, the work of the Creator. The use of this system through a book and through the force that rules inside us is called the science of Kabbalah.

These are all phases of revealing the Creator to the creation. What is the meaning of “the revelation of the Creator?” It is the revelation of the force of bestowal inside us. That is why the Creator (Bo-reh) means “Come (Bo), See (Reh).” At the end of the day, we are doing the Creator’s work, and that is the entire science of Kabbalah.

From the 2nd part of the Daily Kabbalah Lesson 7/4/10, The Zohar

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A question I received: Why do Kabbalists often write that they don’t want to add to what was already stated by their teachers?

My Answer: It is written that there was no greater prophet than Moses. So what can the Kabbalists after him possibly write about? What can be added to what is said in the Torah? They try to give a greater explanation of Moses’ revelation of the Creator. They receive nourishment from this primary source and try to present it to their students in a way that will allow them to understand the inner meaning more correctly.

Let’s suppose that we both went to a store, bought the same foods, and later prepared this food, but each according to our own taste. It is written that “everything that any Kabbalist is destined to reveal has already been revealed by Moses on Mount Sinai.” He revealed the Light of Infinity, which contained everything. Meanwhile, by correcting ourselves, we reveal parts of what already exists.

The Kabbalists of the past knew much more than their followers, but they did not know how to reveal their attainments. With our work, this generation is completing the general development and revealing the greatest desires (NHY – Netzah, Hod, Yesod) and therefore the most immense Light (the level of Neshama). The great Light of Hochma comes into the desires (Kelim) of the patriarchs (KHB – Keter, Hochma, Bina) and with every lesson a greater understanding of the system of creation is revealed to us.

So what is the essence of Baal HaSulam’s revelation? He arranged everything in order, in a system where everything is connected. The science of Kabbalah is a revelation of inner connections, an analysis and synthesis acting in parallel with each other, the analysis of parts and their connection. And all this occurs within the created being while he is supplied with vital energy, starting from the level of food on the animate level and continuing all the way up to the spiritual degrees. Our whole life consists of processes of fission and fusion.

For the time being, we are unable to reveal this order. We act according to the principle: “Do everything in your power.” Certainly this order already exists, but you just haven’t clarified it for yourself yet. For the time being you are not replicating all of the Creator’s actions; you are fussing like a foolish child. However, gradually your actions will become more and more sensible, and you will be careful not to do anything that is senseless. This is how a person grows in spirituality.

From the 3rd part of the Daily Kabbalah Lesson 7/1/10, Introduction to the Book, Panim Meirot uMasbirot

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Man’s egoism hates the wisdom of Kabbalah since it talks about love of others. Yet, in order to nevertheless bring man closer to the state opposite to his ego, religions were invented. This provided an opportunity to use the “wisdom of Kabbalah” (as it were) in various false forms, which allowed people to develop egoistically.

Religion elevates a person above his animalistic existence by espousing that there is a Creator, punishment and reward in this world and the next one, and eternity of his soul. It gives a person a glimpse into something higher, no matter how false it may be. However, people begin to build around it various theories, philosophies, and methodologies, and thereby develop art and culture, striving to become greater. Thus, through religions, humanity develops in its ego, in order to finally realize, during our time, that it is in exile from true spirituality.

When 2000 years ago we lost our spiritual ways, having fallen from love of others to unfounded hatred to all, we didn’t feel the fall because people were used to the presence of the Creator in their existence. But humanity needs to feel the bottomless depth of our downfall and the total disconnection from spirituality! To achieve this, it needs the Light to shine on it and reveal its state as darkness.

Since we do not have a desire for love of others, instead of being given the Torah (the Light that Reforms), we are given the Torah in the form of religion of this world, which is when we use the Torah with egoistic intentions and not in order to attain love for the others.

Studying the Torah with egoistic intentions, a person only more deeply immerses into the darkness of his egoism, until he reaches a state in which he becomes aware of the darkness and the fact that instead of loving the others, he is conceited and hateful towards them. We have to undergo this process in order to realize the evil nature of our egoism. The Creator says: “I created the evil inclination,” and we have to find it within ourselves.

Then I will be in need of the Torah, as a remedy for the correction of my ego, and I will lament. This won’t be a mere religion but the Light that Reforms and brings us to bestowal and love.

From the 4th part of the Daily Kabbalah Lesson 6/29/10, Introduction to the Book, Panim Meirot uMasbirot

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A question I received: Why is it said that the strength of spiritual Light brought to us by the wisdom of Kabbalah is bigger than an atomic explosion?

My Answer: We know that the most powerful forces in our world are obscure and hidden. Muscle strength, a stick in a clenched fist, or a knife in a hand are dwarfed by firearms and explosives. However, the principle remains the same: to inflict a blow.

An even stronger impact exists when we don’t feel the blow in and of itself, but rather its consequences such as with radioactivity. Nowadays, psychotropic weapons have been invented; they don’t impact the human body but our psyches. Humankind uses higher levels of energy as it develops. We don’t feel them, nor do we perceive them through our five senses. We only suffer from their consequences when they cause us harm.

Spiritual power is higher than all other energies. It doesn’t exist in matter, waves, or even thoughts. This force can’t be detected by any worldly instruments. It is impossible to use this force with evil intention. The law of the First Restriction (Tzimtzum Aleph) prohibits such use of this energy. It can be used only for the sake of bestowal, that is, for our neighbors’ good.

Thousands of years of humanity’s development were needed to arrive at the conclusion that we shouldn’t use the power for evil. We should restrict our egoism by using it only for the sake of bestowal, for the benefit of other people.

Spiritual weapons are armaments of love. They are extremely strong and are meant to show a person that he must switch to a different perception of reality, the world, and his life. It is not about another “improved” stick in one’s hand, but rather it’s…a flower. It possesses an unusual strength under the condition that we know how to use it.

When we begin to use this spiritual power, then the Upper Force that rules the whole universe starts to act on our side and begins to fulfill the work together with us. All we have to do is to attract this power instead of looking for it within ourselves. We have to attract the Creator so that He acts for us. Everything in this world depends on the person who attracts the Upper Light, and his “weapon” is the dissemination of the wisdom of Kabbalah.

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We proceed to reading The Zohar after preparing ourselves for it by studying Rabash’s articles during the first part of the lesson; that is, after we are ready to receive the Light that Reforms. What does it mean, “We are ready”? It means we have a desire for it, a desire for the inner dimension in particular, for acquiring the property of bestowal beyond our earthly mind and sensations. We want this property to rule over us.

What if a person has no desire for it? What if he does not feel that he lacks the property of bestowal and does not even wish to feel this lack? What should he do? He too should stay with those who want to acquire the property of bestowal. A person who feels virtually no relation to it should cling like a newborn to those who study. It is said about the science of Kabbalah: “It will heal all flesh.”

In our world, even a healthy person occasionally undergoes medical examination: “What if they find some illness?” “Why do you need it if you are healthy?” “I want to be sure I don’t have any disease that is progressing while I am unaware of it.”

The same applies to us. Even if we don’t feel that we lack the property of bestowal and we consider ourselves “healthy,” we trust the great Kabbalists who advise us to examine ourselves. Hence, we read The Book of Zohar even if we feel no need for it. Perhaps, thanks to this reading that I don’t particularly relate to or feel any taste or necessity for, I will nevertheless examine myself and see that I possess negative properties. By correcting them, I will reach something good (I will get better).

From the 2nd part of the Daily Kabbalah Lesson 6/28/10, The Zohar

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A question I received: Does it make a difference how a person is buried?

My Answer: First, Kabbalah engages only in the correction of the soul. When a person comes to a Kabbalistic group and begins working on himself in order to unite with the friends so as to reach the quality of a mutual guarantee, he realizes that he hates the others and is repulsed by them. This rejection of friends is, in fact, the egoistic quality that a person needs to correct by turning it into love toward them.

This is possible only with the help of the Light that influences a person while he studies Kabbalistic texts (especially those written by Baal HaSulam and RABASH). A corrected attitude to the neighbor, up to the point of loving him, is what forms a person’s soul, which becomes filled with the Light of bestowal and love: the Creator.

Second, the human body has no sanctity. This attitude to our animal body comes from religions which are based specifically on the concealment of the Creator and on the fact that people don’t feel the soul and mistakenly attribute it to the animate body. It seems to a person that there is something special or unique about the body since they don’t feel anything except the body and perceive everything only through it.

In ancient times, food, utensils, and slaves were buried along with the body of a dead master in order to help him in his future life in the same body. For that purpose, the body was embalmed. American Indians (Native Americans) still dig out the bones of the deceased from the grave, wash them, and return them to the grave as a token of respect. Hindus choose an infant for worship and make him holy. Christianity has an array of relics as well, which they argue about to this day.

Funerals are accompanied by a variety of  rituals. They all are based on ignorance and the adoration of the flesh. Muslims believe that the pleasures of our world also exist in the future world. Over the years, as Judaism descended from feeling the spiritual world and the Creator to the exile (Galut), Judaism became clothed in various external rituals. People began to honor graves and to practice fortune-telling and other “spiritual” manipulations. And although people are trying to re-build the Temple, they are doing so only in an external way according to their exiled spiritual state, and in this way it will be nothing more than an ordinary building.

Conclusion: There is no sanctity (eternity, perfection, and divinity) in our world (our thoughts, feelings, actions, objects, and rituals). Our whole world consists of three levels of nature: inanimate, vegetative, and animate. We need to reach the “human” level (from the word “Adam,” meaning Dome – similar to the Creator) through our work on correcting the mutual hatred among us into mutual love. Thereby, we will become similar to the Creator and thus feel eternity and perfection irrespective of our animate bodies.

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A question I received: What should the Internet system of the future look like? You mentioned that it should transmit Bnei Baruch’s atmosphere.

My Answer: That’s incorrect. This system should transmit the atmosphere described by the Kabbalists, the system that has to rule over in the future society. Our plan is to create a virtual society that is free and open for everyone; a society that teaches a person to live in accordance with spiritual laws. It should be done in a natural and kind way. It has to include elements of educational games that teach people to gradually start sensing nature and understanding why it influences us in a certain way, why we feel bad because of our being opposite to it, and how we should alter ourselves in order to feel better.

It should be a sort of man’s “adaptation” to nature. We exist in nature but we have no idea how opposite we are to it; this is the reason for our constant suffering. We have to create a “buffer” or rather an “adapter” between us and nature. That’s what we really need.

Question cont’d: But should this be a unique system that will convey the information about Kabbalah in its entirety?

My Answer: It should be similar to how we teach children to adjust to reality in this world, how to succeed to the extent that they take over this world, and how to use it to its maximum capacity. Of course, they don’t use it in the right way, and as a result they suffer. But still, it is possible to teach a person.

You take a little “monkey” that doesn’t know or understand anything whatsoever and develop it into an “intelligent person” that is capable of navigating this world and adapting to it in accordance with his own needs. The same applies to “education” in the spiritual world.

For that purpose, we are given the wisdom of Kabbalah. We possess some knowledge of it because this is what we are commanded to do. We are commanded to build such a society. But do we know how to construct it? Let’s start building a model of it together.

Question conti’d: The main problem is finding a method of transferring the knowledge we possess into a new Internet system and implementing it accordingly. It’s so complicated to convey the information in its entirety! Let’s say a person visits our site. What does he encounter as the user? What kind of site should it be?

My Answer: It should be a welcoming site that teaches him goodness and reveals the method of establishing correct connections with other people in this world and with himself. Gradually he begins to realize how beneficial it is and begins to understand that this is the only correct solution that exists.

The site has to provide examples based upon life within nature and human society along with illustrations based on other systems at all levels: inanimate, vegetative, and animate. The examples should clearly demonstrate the type of relationship we have to build with others on a human level.

It’s not impossible. We simply have to start building this system step by step. We don’t have any choice; otherwise, we will be forced to advance through the “blows of destiny.” Can we be called Homo sapiens if we move forward this way?

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