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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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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Four questions I received on children and Kabbalah:

Question: My children are six, five, and four years old, and they all love Kabbalistic graphs and charts. I draw these graphs for them on А4 printer paper with colored markers, and explain to them what it means in simple words, relying on material from the books Kabbalah Revealed and Kabbalah for Beginners. Maybe we could create a colorful children’s book with charts and graphs that includes simple explanations? Maybe we can even create a coloring book where children will have to use different color crayons to draw the Kli, the Light, the screen, and so on?

My Answer: I warmly welcome these ideas, and can’t wait to see the books!

Question: Do all Bnei Baruch children really have a point in the heart?

My Answer: No, not all of them.

Question: Then should they be studying the wisdom of Kabbalah?

My Answer: Yes, because it will help them avoid the long path of suffering.

Question: Are all the problems and misunderstandings that I have with my children caused by the fact that I only see the opposite side of their souls? What I mean is that their souls have “passed” through me, and now I see their AHP, but not their GE?

My Answer: You are only connected with your children on the animate level, and not on the spiritual level.

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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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The Book of Zohar. Chapter, “The Mother Lends Her Clothes To Her Daughter” (abridged)

16. The heavens, the earth and their hosts were created by MA, which is Malchut, as it is written: “When I behold your heavens, the work of Your hands.” Before this, it is written, “MA, i.e. HOW glorious is Your name in all the earth, which You set above the heavens!” After all, the heavens were created by the name (property) of MA (Malchut). “Written in the heavens” refers to Bina, which is called MI, the heavens that are above ZA. The explanation of this lies in the name of Elokim. MA (Malchut) rises up, incorporates itself into Bina, and receives its properties. Bina is called Elokim. After He CREATED A LIGHT FOR THE LIGHT, meaning the Light of Hassadim, called “precious garment,” for Ohr Hochma, Ohr Hassadim dresses Ohr Hochma, and this is the meaning of the phrase, “He created a Light for the Light.” With the help of the supernal name Elokim, called Bina, Malchut rises, joins Bina, and receives all of its properties. That is why the phrase, “BERESHEET BARAH ELOKIM” (IN THE BEGINNING THE CREATOR CREATED) refers to the upper Elokim, which is Bina and not Malchut. This is because MA (Malchut) is not created by MI and ELEH.

17. But when the letters ELEH descend from above, from Bina, downward to Malchut, because a mother lends her clothes to her daughter (Bina gives Malchut the force of bestowal, the Light of Hassadim), the name of Elokim descends from Bina (mother) to Malchut (daughter). And when does she adorn her? When the male essence appears before her. It is then written about her, “Three times in the year shall all your males appear before the face of the Creator” (Elokim, Bina). This because then Malchut is called by the name “Lord” in the male gender, because it received the properties called “clothes” and the Light called “adornments” from its mother Bina. The letter Hey (A) then leaves MA (Mem + Hey) and is replaced by the letter Yud (I), and, just like Bina, Malchut assumes the name MI. And then she is adorned with male clothes, namely the clothes of Bina (the Light of Hassadim, the presence of a Screen), to accept all the males of Israel (Isra–El – those who strive to similarity to the Creator).

18. ELEH is received from above, from Bina, in Malchut, which is now called MI, just like Bina. I utter the letters ELEH (reveal these properties within myself) and shed tears of my soul (enter “Katnut” – the small state) to receive these letters ELEH from Bina in the house of the Creator (Elokim, Malchut). So that MalchutElokim would be called , just as Bina is called Elokim (it would equalize with the Creator through the properties of bestowal, and then be able to correct its desires to “receive for the sake of bestowal”). How can I receive these properties of Bina? With the voice of joy and praise – by raising MAN (and receiving from above the correcting Light of Ohr Makif, called the “Light of the Torah”).

19. Rabbi Shimon said (opened), “These are two levels (governance from above and attainment from below), and each one has to be recorded: MA is the lower one and MI is the upper one. The upper level registers (Reshimot) and speaks (reveals) of MI. And of MA. For they are both Malchut (Malchut at its own place and Malchut that rose to Bina). But the upper one is MI of Malchut and the lower one is MA of Malchut. They bring out the number 600,000 – the number of stars that stand together and bring forth the innumerable hosts (the original number of souls in the whole system of souls of Adam).

20. All 600,000 (primary souls) and all their innumerable hosts (other souls) shall be called (by Bina) by the name (defining their form and degree) – because the letters ELEH (the lower part of Bina that corrects the souls) were created and dressed in the precious garment of the Light of Hassadim (bestowal), due to which ELEH (lower part of Bina) join MI (the upper part of Bina), and are called Elokim (together they are called by the Creator’s name). And by the power of this name (by the full force of the property of Bina) He brings them forth (reveals them) in all perfection (in the property of bestowal, above our world), i.e. CALLS THEM BY THE NAME (of the souls), by the name Elokim (of the Creator).

21. The head of the level (concealed from the lower souls, the system of Arich Anpin of the world of Atzilut, which governs all creation, and is upper with regard to Bina of the world of Atzilut) – is where all desires rise up to, and all remain there, concealed. The strong one rose up in the name ELOKIM – this is the secret of the Upper World, called MI. No man (soul) is missing of the 600,000 that were created by the power of this name. And as no one is missing from these 600,000 above, so no one was ever missing from this number below (all the souls will attain their corrected state).

“The Mother Lends Her Clothes To Her Daughter” – full commentary

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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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The Book of Zohar. Chapter, “Who Has Created These, of Eliyahu” (abridged)

11. Rabbi Shimon said: “Elazar, my son (the continuation of the present state, the next degree), reveal to us the supernal secret (law), which the people of the world know nothing of (which they cannot observe in their properties).” Rabbi Elazar was silent (unable to reveal this to the lower ones). Rabbi Shimon wept (entered the state of Katnut, descended to a lower degree on the spiritual ladder), was silent and then said: “Elazar, what is THIS? If THIS was the stars and the signs of the zodiac (destinies), they would have been visible the whole time and located in Malchut, i.e. created, as it is said, “by the word of the Creator were the heavens made.” Meaning, by Malchut, called the “Word of the Creator,” were the heavens made. And if THIS refers to the concealed secrets, then it wouldn’t be written THIS, for the stars and the signs of destinies are visible to all (“THIS” indicates that the object is understood).

12. But this secret was revealed on the day when I was at the seashore (the edge of wisdom). Eliyahu the prophet (the revelation of the degree of wisdom) came and told me: “Rabbi, do you know what WHO HAS CREATED THESE means?” I told him: “These are the heavens and their hosts, the works of the Creator, that man can look at them and bless them, as it is written, ‘When I behold Your heavens, the work of Your hands! Our Master! How glorious Your name is throughout all the earth!’”

13. Eliyahu told me: “The Creator revealed the concealed to the Supernal Assembly: When the ‘concealed of all the concealed’ desired to reveal himself, he first made one single point (Malchut), and this point ascended into his thought (Malchut ascended and joined Bina). With it he drew all the forms and with it engraved all the images.”

14. He engraved inside a concealed, sacred candle (inside Malchut that joined Bina) one concealed image of the holy of holies, a secret structure that has emerged from the thought called WHO, which is the inception of the structure. It is great and is concealed deep inside the name (Bina) ELOKIM = ELOK–IM = THIS-WHO. Initially WHO senses the absence of THIS, strives to the name ELOKIM. He desired to be revealed and be called the full name ELOKIM – hence He clothed Himself in a precious, radiant garment (the Light of Hassadim). He created THIS. The letters THIS of the name ELOK–IM ascended and joined the letters WHO, thereby forming the full name ELOKIM. And until He created THIS, ELOKIM did not ascend (rise) to the name ELOKIM (to the level of Bina). That is why those who sinned in worshipping the golden calf (those who fell from the property of bestowal into the property of receiving for oneself), they pointed their finger at this secret, saying: “THIS is your Lord, Israel!” (they wanted to use only the lower part of Bina, which passes the Light of Hochma to the lower ones, without comparing itself with the properties of the upper part of Bina, the properties of bestowal).

15. Just as WHO joins with THIS to form one name ELOKIM (when Hochma clothes in Hassadim), so does the name join by this beautiful radiant garment. On this secret (the ability to receive for the sake of bestowal) stands the world (the fulfillment of souls), as it is said: “The world was created by mercy.” And Eliyahu flew away (ascended to the degree higher than mine), and I could no longer see him (could not reveal him on my own). But it is from him (from this revelation he made) that I attained the touch of the secret of revelation and of the secret of concealment (how to conceal the uncorrected desires and how to reveal the desires that have been corrected by the Light of Hassadim). Rabbi Elazar and all the disciples drew near (equalized their properties), bowed down (bowed their heads, descended to the same level as the body), wept (lowered their degree) and said (only then did they reveal): “If we had come into this world (attained this degree), but only to hear (attain this property of bestowal, Bina = hearing = ears), it would have been enough for us!” (we desire nothing more than to bestow).

“Who Has Created These, of Eliyahu” – full commentary.

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A question I received: I have discovered that not only do red strings fail to help people, they are also absolutely forbidden by the Torah. It says in the book of Beresheet, the chapter Derech HaAretz: Rabbi Tzadok said: “הקושר על ידו חוט אדום הרי זה מרדכי האמורי” – “One who ties a red string around his hand is like an impure force against Mordechai (the property of Bina).”

Why is it that when you answer questions dealing with myths about Kabbalah, you always mention Tarot cards, red strings, yoga, and so on? Why do you never mention “channeling” which is so popular now? For example everyone knows about Lee Carroll’s numerous appearances at the UN, as well as his books. And there are many other people who practice other teachings that coincide with what you teach. I have no doubt that no one explains the structure of the universe in as much detail as Kabbalah, but still the other methods help “awaken” humanity, which is running late with its correction.

My Answer: I am not familiar with all the “spiritual” teachings, and I don’t plan on getting to know them. They all appear and then disappear. I don’t have the time or the desire to pay attention to them. If we were to systemize everything that our egoistic mind can invent, then we would see how meager it is.

I prefer the teaching of Kabbalah, which deals with practical entrance into the Upper World (I have tested it for myself). It is based on coming out of the nature of our world, instead of all the different religions and teachings of this world (this can also be seen from above, from the Upper World). I advise you to do the same.

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Two questions I received on evolution and history:

Question: If we were monkeys in the past then who created the monkeys? I’m not sure what to believe in, evolution or religion?

My Answer: Kabbalah says that development in our world does not occur by natural selection, where forces and qualities of “the fittest” are chosen, but rather by the sequential emergence of Reshimot in us. Reshimot is information about the souls’ descent from above downwards – from the World of Infinity to our world. This informational data formed in us as a result of creation’s descent from the World of Infinity to our world, and hence it is built into us as a spiral of data about each degree of descent.

Today we (as well as everything that exists in general) feel the manifestation of this data (Reshimot) inside us about these degrees (from below upwards), and we have to realize them. We can realize the Reshimot in two ways – either through the path of Light or the path of suffering. The path of Light is when we study Kabbalah in order to learn about our future degrees, and we thereby draw the Correcting Light, Ohr Makif. The path of suffering is when we don’t study the structure of the system and don’t draw the Light from the next degree, but only feel the pressure of the following Reshimo that demands to be realized.

Hence, there is no evolution, but only a gradual expression of data that’s already known in advance. Everything is known ahead of time, other than the method of ascending the degrees – whether it will happen consciously (quickly and pleasantly) or forcefully (slowly and painfully). It’s like a film strip where all the future frames already exist, but they gradually appear before the viewer.

Therefore, both Darwin and religion are incorrect.

Question: Do you believe that history can repeat itself? And do you think that people have the right to call their methods using their own names, or should they explain them anonymously?

My Answer: History does not repeat itself. The history that unfolds before our eyes is Reshimot (informational data) that become expressed sequentially (step by step).

In reference to your second question – I don’t care whether people have the right to do something or not; I only care whether their method is a science. If it isn’t a science that’s based on facts, according to the principle “The judge knows no more than what his eyes see,” then I will not take it into consideration. In our times, all “sciences” and “methods” will be tested for authenticity, and to the degree they are authentic, they will become part of Kabbalah.

Today this revolution in our consciousness is not evident yet, because Kabbalah is still concealed. But when Kabbalah will become revealed, then scientists will be amazed at the possibility of “pure” experiment – one that’s not obscured by the egoistic mind. They will then discard everything that is not related to clear attainment of the world, according to a principle that’s explained in The Book of Zohar: One can only attain the material and its form, but not the abstract form and the essence (see the article “Preface to the Book of Zohar”).

As for how a method should be named, this doesn’t matter at all. We either name it according to our egoistic demands, or according to the necessity of scientific notation and definition.
[1727]
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The Book of Zohar. Chapter “Flower Buds” (abridged)

4. Rabbi Shimon opened (the Light): It is written in “Song of Songs”: “Flower buds appeared on the earth. “Flower buds” refer to the act of creation. “Appeared on the earth” – on the 3rd day of creation, when it was written in the Torah: “And the earth shall pullulate” (the middle line compels growth, because it comprises of the sum of the left and the right lines – desire and Light).

Then it is said in “Song of Songs”: “The time of singing has come” – and this is the 4th day of creation, the time of judgment (restriction; in order to provide an opportunity for growth it is necessary to restrict the growth of desire in accordance with its correction).

Then it is said in “Song of Songs”: “The voice of the turtle dove is heard” – this is the 5th day of creation, of which it is said in the Torah: “Let the waters swarm” – so as to produce offspring (the spiritual correction of broken desires).

And the word “heard” refers to the 6th day, where it is written, “Let us stand and create man,” and there it is said, “We shall do and we shall hear,” meaning that he will be able to perform actions (studying Kabbalistic sources, unification) that bring him to the property of bestowal (“hearing” is the property of Bina, bestowal, while “sight” is the property of Hochma, reception).

Then it is said in “Song of Songs”: “In our land” – this is the day of Sabbath, which is like the Land of Life, the world to come (“land” designates desire, “our” means corrected by the desire to bestow – the result is the corrected state called Sabbath).

5. Flower buds are the Patriarchs, the fundamental desires that entered with their correction the mind of the Upper One and the future world – Bina, and there they are concealed. They emerge from there concealed in the true prophets. Yosef was born and they concealed themselves in him. When Yosef entered the Holy Land (the soul’s corrected desires), they appeared and were revealed (to him as the Upper World). When are they revealed? When a rainbow is seen. It is the time of eradication of all the wicked from the world (final correction of all egoistic desires). That is why the flower buds can be seen in the earth. And if they could be seen earlier (if the Upper Light were to be revealed before the correction of all egoistic desires), they could not have remained in the world, and the world would not be able to exist (it would be destroyed, for Light would have come in contact with egoism, like an electrical short circuit).

6. Who animates the world and causes the revelation of the Patriarchs (the initially created desires)? – It is the voice of the children (revealed for the correction of previously concealed desires), who study the Torah (the method of correction). Thanks to these children (newly revealed desires, Reshimot) the world exists (the Creator’s revelation to people/souls). It is hence said in “Song of Songs”: “We will make you pendants of gold” (the Light of Hochma, gold, will fill the newly corrected desires). These are the children, the flower buds of the world, as is it said in the Torah (the method of correction): “You shall make two Cherubs of gold” (“cherub” comes from the word “Karov” or “Lakriv,” meaning to draw one closer – to draw man nearer the Creator by utilizing two cherubs, two lines, right and left, while the Creator speaks – is revealed, in the property of bestowal, between them, in the middle line).

“Flower Buds” – full commentary

My Comment: The Book of Zohar should be studied just like any other Kabbalistic text – with the intention of receiving the force of the soul’s correction from it. Then, to the extent that one’s soul is corrected, one begins to feel (reveal) what The Book of Zohar describes.
(See “The Introduction to The Teaching of the Ten Sefirot”, item 155.)

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