Three questions I received on childhood and teaching Kabbalah to children:

Question: Everyone thinks that it’s wonderful being a child. I’ve been observing my own and other children, the games they play and their relationships. What I see is an endless and extremely difficult power struggle. In addition, children work very hard every moment of their lives, even while playing. So where did people get this idea of a wonderful, easy and pleasant childhood? I don’t see that it is any of these, not even for a moment!

My Answer: Because man wants to justify his existence, he creates illusions of a happy life during childhood, when he used to play in a hut with his sweethearts and friends, imagining that they were in paradise. However, nothing of the sort ever takes place in our egoistic qualities, despite the wonderful fantasies, dreams and movies about it.

In our time we are starting to realize that all of these “wonderful” things are in fact absolutely monstrous and absurd. When we lose our illusions and reach a new, real perception of reality, we will perceive perfection through the qualities of love and bestowal, which will be above our egoism rather than inside it.

Question: At what age can we start teaching children Kabbalah, and how do we do it?

My Answer: To learn about this, visit our “Kabbalah on Education” and “Kabbalah for Children” sections.

Question: I love watching the Bnei Baruch children’s lessons, but I always fall asleep when watching any other lessons. I’m a mother and I pass my insight on to my children. However, it’s difficult for me to get through other lessons. How can I advance?

My Answer: Do it together with your children – and that’s sufficient!

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The Book of Zohar. Chapter “The Third Commandment” (abridged)

204. The third Commandment is to attain, investigate and know that there is an Almighty Lord who governs the world, and to unite this every day (the revelation of the Upper Light in the soul) in the six Supernal limbs: HGT NHY of Zeir Anpin (parts of the soul), and to unify them in the six words of the prayer “Hear O Israel” (“Hear” is the property of Bina, Israel is the aspiration toward the Creator) and through this prayer to direct our desires upwards (toward acquiring the property of bestowal). Therefore, we must prolong the word ONE in the six words: “Hear, O Israel, the Lord is our Creator, the Lord is O-O-O-NE” (a sign of the aspiration upward).

205. It is therefore written, “Let the waters under the Heavens be gathered together onto one place.” This means that all the degrees under the Heavens will gather onto one place, to become perfect in the six ends (properties of ZA). Therewith, fear must be attached to the unity of the words: “Hear, O Israel,” which is done by prolonging the pronunciation of the letter Dalet in the word ECHAD. This is why the letter Dalet in the word echaD is written larger than the other letters. It is written, “Let the dry land appear” – let the letter Dalet (designating dry land) be attached to that unity.

207. It is written, AND THE CREATOR CALLED THE DRY LAND EARTH. This refers to the same unity below, by the words, BLESSED BE HIS GREAT NAME FOR EVER AND EVER, when the earth, called “desire,” became what it should be. For the word “earth” (Eretz) means desire (Ratzon). Hence, the expression “IT WAS GOOD” appears twice on the third day of creation: once for the Upper unity and once for the lower. For Malchut merges with both sides of ZA – with VAK de ZA and with her own VAK. Henceforth, the earth brings forth grass, for it has been corrected to yield fruit.

Related Material:
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Questions I received on the connection between root and branch:

Question: I heard that there is no connection between spirituality and our personalities or physical qualities. On the other hand, there is a notion of root and branch, which says that every thing, object and quality in our world has a connection to its root. There seems to be a contradiction here. Doesn’t this mean that physical properties and personality are set according to spiritual roots?

My Answer: Of course there is a connection, and it’s direct: the root determines the result, such as one’s personality, habits, inclinations, and so on. However, the result does not undergo change because in our world it is impossible for any qualitative changes to occur. The only thing that’s always changing – even if we don’t realize it – is the soul, which strives toward the root and belongs to the Upper World.

Generally speaking, everything revolves around the soul. Because we don’t perceive the soul, we don’t understand the flow of life, since everything taking place has only one purpose – the soul’s correction.

Question: According to the law of root and branch, can a smaller one influence a bigger one, like in the example of the guest and the host?

My Answer: This is exactly what the Creator is waiting for us to do – to take control over the universe and thereby attain Him, become like Him, and reach adhesion with Him. Then there won’t be any difference between Him and us (by “us” I mean the common soul that’s absolutely united into one whole)!

During the process of correction, on the way to the final state (adulthood, Gadlut), we are like children, and all of the Creator’s actions revolve only around us – not us in the physical sense, but only our souls. We have to remember this, and if we wish to understand Him, we have to stop thinking about bodies (that is, about the excess things besides what’s necessary for the body to exist) and start identifying ourselves with the soul. We should perceive the body as temporary, something we were given during the period when we’re not fully corrected yet and are separated from the soul.

Question: Is there a spiritual root of good and evil? If yes, then what is it?

My Answer: The root of everything in existence is the one, unique Creator, the single force that governs everything. However, we perceive this force dually, depending on whether we are with it or against it.

For more on this, read the articles “Thou Hast Hemmed Me in Behind and Before,” “There Is None Else Besides Him,” the letter from page 70, and watch the lessons that I gave on these articles during the 2008 Odessa congress (see the Related Material below).

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A question I received: Apparently Rav Baruch Ashlag (Rabash) wrote many books, including commentaries to the Talmud Eser Sefirot, to the “Preface to the Wisdom of Kabbalah,” to the “Introduction to Talmud Eser Sefirot” and others. What do you think about these books, and why don’t you disseminate them?

My Answer: Rabash only wrote his notes (Dargot HaSulam – the archive he left to me, which I published), articles (Shlavey HaSulam, which are articles written by his students), and letters (Igrot Rabash). In addition, it’s possible that some people have additional letters that were addressed to them. However, none of Rabash’s compositions were published during his lifetime! I was next to Rabash for twelve years as a secretary, assistant, student, treasurer and archive manager, and I can assure you that he did not write anything else.

When I started studying with him, I persuaded him to let me record his lessons. As a result, we now have over a thousand audio cassettes of his lessons. I made copies of all the cassettes and gave them to all his students. One of them edits and publishes these recordings, presenting them as the works of Rabash. Personally I believe that we have no right to pass off for original material something that was recorded while he spoke, then subsequently copied and edited into written form. Incidentally, this prohibition is a law in the Torah, and it applies to things that were not personally written. Moreover, there are many changes and additions due to the editing, and I think they distort Rabash’s explanations. Many of Rabash’s students agree with me on this. Hence, I recommend that you to listen to his voice – his audio lessons in the original, for example, the ones on this website – (it’s not affiliated with me or Bnei Baruch): http://ashlagbaroch.org/

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The Book of Zohar. Chapter “The Torah and Prayer” (abridged)

180. Rabbi Shimon opened (the way for the Light) and said: “It is written that Hizkiyahu (Hezekiah) turned his face (property of bestowal) to the wall (Screen) and prayed to the Creator (raised MAN).” Let us see how great and potent the power of the Torah (force of bestowal) is, and how high it rises above all (the egoistic disturbances). For he who engages in the Torah (self correction) has no fear of those Above or below (forces, obstructions), nor of any hardships or illnesses of this world, for he is connected to the Tree of Life and learns from it each day (realizes that all the obstructions are meant to help him learn to be similar to the Creator).

181. For the Torah teaches man how to walk a path of truth; it teaches him how to return to his Master and cancel what is predestined for him (correction through suffering). And even if man is shown that what is predestined for him cannot be canceled, it is nonetheless completely canceled and annulled, then disappears at once and does not prevail over him in this world. Hence, man should study the Torah day and night (when the Light shines or does not shine for him), and never abandon it (as a means of correction), as it is written: “Contemplate Him day and night.” Whoever abandons the Torah (his corrections), it is as though he abandons the Tree of Life (the ray of Light that connects him to the World of Infinity, to the root of his soul)

“Contemplate Him day and night” – “Him” implies the Creator! In another place in The Zohar, it is said that Hizkiyahu’s prayer was accepted by the Creator, for nothing (no egoistic desires) separated him from the wall (the Shechina, the sensation of the Creator, akin to the Wailing Wall).

182. Come and see – such is the advice given to man: when at night (powerless) he goes to bed (in the state of lying down, the body and the head are equally important – there’s no control over self), then he must accept the Creator’s governance from Above (above his reason, which is egoistically opposed to bestowal, and wholeheartedly entrust his soul to Him (rise above his egoistic desire). Thus, man is immediately spared all the (egoistic errors) illnesses, slander, and evil eyes, and they will no longer have power over him.

183. And in the morning (when the Light shines for him), when he rises from his bed (the head rises above the body and controls it), he must bless the Creator (for this) and enter (with his properties) His house, and bow before Him (take all the conditions of the Upper Nature upon himself) in fear and trepidation (because he will not be able to do it without help from the Light), and only then should he pray (attain the ability to be grateful, so that his “I” would agree to it). He should take advice of his holy Patriarchs (forces of the Upper degree), as it is written, “By Your great mercy shall I come into Your house, to bow in fear of Your holy greatness.”

184. Man cannot enter the house of prayer (reveal empty and uncorrected desires within him) unless he first receives permission from Avraham, Yitzchak and Yaakov (the three lines), for they have corrected the prayer to the Creator (so that he could follow the middle line). It is therefore written, “And in Your great mercy shall I enter into Your house.” The aforesaid refers to Avraham, for his property is mercy, the Sefira Hesed (the right line). “I will bow before Your holy chamber” refers to Yitzchak, for thanks to him Malchut is called Heichal – chamber, the Sefira Gevura (the left line). “In fear and trepidation” refers to Yaakov, for his property is the Sefira Tifferet, called “fear” (the middle line). And man must first enter into these properties, and only then enter the house of prayer to raise his prayers. Such a state is described by the verse, “Here is My slave, Israel, by whom I am adorned.”

Related Material:
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Two questions I received on why things become more confusing when you study more, and how to tell that you are on the right track:

Question: When I started watching lessons on youtube and beginners lessons at the Ari Online Learning Center, everything was so clear and simple and made sense. But now that I am much more engaged and I started reading a lot of articles and the “Introduction to the Book of Zohar,” everything became much harder and more confusing, to the degree that sometimes I think of posting a question but I can’t even express it in words! Does this mean that I am not on the right track?

My Answer: Many articles will tell you that these states are precisely the states leading to revelation. It’s because we don’t reveal spirituality through knowledge, but through equivalence of form. As long as my qualities are different from the qualities of the thing I want to attain, I imagine it in my mind, speculatively, and I understand it more or less.

But as soon as I start approaching it through equivalence of form, then I can no longer build “mental” pictures because my feelings override them. Hence I am confused, don’t understand anything, feel dumb, and in general I don’t know “where, who, or why?”

All you have to do is continue, and suddenly the fog will clear away and a new picture and understanding will emerge. This will be once again followed by fog, and then clarity – and so on, many times over!

Question: As a student who did not attain anything yet, how can I know if I am on the right track or not?

My Answer: Precisely by the states I described above – constant confusion and clarifications in your mind, and sensations of ease and heaviness in your heart.

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Our friends in Columbia have created a new blog where they publish articles, news, photos, and videos about Kabbalah.

The most rigorous spiritual development is taking place in Latin American countries.

Good luck to you, and may you succeed! Only together!

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Questions I received on egoism and its negative consequences:

Question: Sometimes you give simple interpretations of the source texts. For example, in one of the daily Kabbalah lessons you talked about the verse from the prophets, “One’s enemies are his family.” I have experienced this through the division of my family. My question is: when is it acceptable to interpret a text literally and when isn’t it?

My Answer: As time goes on, egoism develops and hence more hatred becomes revealed everywhere and in everything. As a result we are revealing that everyone hates everyone. Soon we will also reach the situation described in this verse.

Every verse has to be correct on every level. However, whether it has already been revealed in our world or not is a matter of time.

Question: Could the expansion of egoism lead to megalomania or delusions of grandeur, like when a tyrant sees himself so powerful that he may claim to be G-d, or to another mental condition known as “G-d complex,” which is a psychological state of mind where a person believes that he has supernatural powers or G-d-like abilities?

My Answer: Under the influence of Ohr Makif, the ego grows in parallel with its own negation or correction. Without correction, a person only has a minimal level of egoism (this is what is revealed in him), but as soon as he starts correcting himself, new layers of egoism appear (are revealed).

Question: How does Kabbalah explain the increase in the worldwide suicide rate?

My Answer: The emptiness of one’s desire forces one to kill the desire. People will do anything to avoid feeling empty. Things will only get worse, especially among the youth!

Question: Religious canons view suicide as the greatest sin. How does Kabbalah view it?

My Answer: Suicide is one’s reaction to the impossibility of finding fulfillment in our world, because a person senses life only in the fulfillment of his desire! Only Kabbalah can attract the Light of fulfillment, and hence it is the only means able to prevent suicide.

Here’s a recent news report I saw on this (translated from Newsru.com): In China, a quarter of a million people annually end their lives in suicide. The US Army broke a 28-year record on the number of suicides among its personnel. In Japan, the number of annual deaths due to suicide is around 30 thousand. Russia takes first place in the number of suicides among kids, and is second in the world in the number of suicides overall.

Related Material:
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Questions I received on Rav Ashlag’s descendants and how to get one’s family involved in Kabbalah studies:

Question: Are Rav Ashlag’s descendants involved with your center?

My Answer: No.

Question: Where do they live?

My Answer: Mostly in Bnei Brak.

Question: Do they carry on their father and grandfather’s teachings in their own way?

My Answer: No.

Question: What do they think of you carrying on their father’s teachings?

My Answer: I’m not interested in what they think, because I received instructions from my Teacher.

Question: Are your wife and children involved?

My Answer: Yes. My son is in charge of book publication and distribution around the world (with the exception of Israel and Russia). My eldest daughter has a PhD in biology and is married to the manager of our Russian dissemination department. My youngest daughter is doing her dissertation in Kabbalah and is about to be married to my student. I am sure that my grandchildren will also follow this path because they live in this environment at home. My grandson watches lessons together with my son every day. Besides, their time will be the time of humanity’s spiritual development.

Question: How do we involve our spouses and children?

My Answer: Lovingly. “There is no coercion in spirituality.” Kabbalah is not a religion – there is no persuasion, intimidation, or convincing. Love is the only means to show them that the correction of the soul is the best possible thing and it’s necessary to all.

It is written, “The Torah is not inherited.” Every person realizes it within to the extent of his desire and efforts. This is how one reveals the Torah, the Upper Light, or the Creator within. Moreover, history shows that the spiritual heirs of the great Kabbalists were usually not their physical heirs.

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A question I received: In a previous blog entry you wrote, “Kabbalah welcomes things that were derived from experience or strictly scientific research.” Can you please elaborate on what exactly Kabbalah welcomes in regular science?

My Answer: 1. Everything that’s necessary for the body’s animate existence (that is, for its minimal, normal existence), according to the law “Necessity is neither praised nor condemned” (Echrahi – Lo Igune Ve Lo Ishubah). Just like it’s the case with animals, when man consumes to the extent of his body’s animate desires, he is in balance with the nature, with the Creator, and hence this is welcomed by Kabbalah.

2. Everything relating to the body’s desires (such as food, sex, and family) that exceeds the normal needs, is superfluous. Hence it is harmful for the body and the soul, as well as for all of the surrounding nature, and it makes man imbalanced with nature. These excesses usually appear under the influence of society.

3. Besides the bodily desires, there are additional desires that emerge in man because he lives in society. If he lived alone in the woods, then these desires would never emerge in him. There are the desires for wealth, fame, power, and knowledge.

Desires 2 and 3 disrupt nature’s balance on the level of our world and prevent man from coming out of his egoism. The earthly science is developed precisely to fulfill desires 2 and 3 – it is developed by man’s egoistic incentives, and hence it is harmful to man.

Imagine that man did not intend to wage war, make money, or win scientific awards and prizes. Then science would never make any progress. Hence science will soon enter a crisis, its present form will due out, and the science of Kabbalah will reemerge to the forefront. I am explaining this very briefly and hence unconvincingly, but I advise you to learn about this in more detail by listening to my lessons on Baal HaSulam’s article “Kabbalah as Compared with Other Sciences”.

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