Two questions I received from beginners:

Question: I feel alienated from my material environment. I feel like everyone around me, even my close friends, are doing things that don’t matter. It’s difficult for me to have any contact with them because I view everything from the standpoint of the purpose of life. I feel like I don’t have any of the desires of normal society: I am not interested in money, sex, or honor. What is going on with me?

My Answer: You are still searching for yourself, your path and your goal. If you have tried to be like everyone else and couldn’t, then you are meant for spiritual development. Devote all your energy to it, and you’ll discover a treasure!

Question: Is it scary or dangerous to read Kabbalah texts if you don’t understand them?

My Answer: My advice to you is: If you are scared, then don’t read them! The people who study Kabbalah are those who need to understand what is the purpose of their lives, and at that point they are no longer scared of anything – they simply need this.

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

228. The eighth Commandment is to love an outsider (anyone who seeks correction) from another nation, who desires to come under the wings of the Shechina (qualities of Bina in Malchut), Malchut, who takes under her wings (protects from one’s own egoism) those who separate themselves from the other, impure (egoistic) side, and draw near her (with their qualities), as it is written: “LET THE EARTH (desire, Malchut) BRING FORTH A LIVING (bestowing) SOUL AFTER ITS KIND (according to its corrected desire).”

229. One might say that the soul of Haya (the last correction of Malchut) exists in Israel (the aspiration for spirituality) and is ready for anything (by means of faith above reason). He specified, “After its kind” (any qualities) refers to both Israel (one who aspires toward spirituality) and to an outsider (one who has just begun the path). Like chambers and passages (different qualities in Malchut) between them, the same exists in the land called Haya, under the wings.

230. The right wing (the quality of bestowal) of Malchut has two passages (conditions), which are split from this wing in two so as to let in two nations that are close to Israel. And under the left wing (the quality of reception) there are two additional passages, called Amon and Moav. And they are all called the souls of Haya (they are all corrected together).

231. Each wing contains a multitude of closed chambers and halls (separate conditions of correction). From them, spirits (Light of the level of Ruach) emerge and are divided among all the outsiders, called Nefesh Haya (Light of the level of Nefesh), but each “after his kind.” And they all come under the wings of the Shechina, but no further.

232. However, the soul of Israel (the general intention to bestow) stems from the body of that tree (the source of Light, Zeir Anpin), and from there the souls fly off (the Light descends) to this land (the desires undergoing correction, Malchut). Therefore, Israel (the intention to bestow) is the darling son of Malchut, and is sustained by her womb, and not by the wings that are on the outside of the body. Moreover, the outsiders have no part in the Holy Tree (ZA), especially not in its body. They refer only to the wings of Malchut, and no further. The outsider (the new desire undergoing correction) is under the wings of the Shechina, and no further (is protected, but not yet in her). The righteous among the outsiders also refer to the outer side (not yet fully corrected, existing under Tzimtzum Bet – the Second Restriction), and not to the inner. It is hence written: “LET THE EARTH BRING FORTH A LIVING SOUL (Nefesh Haya) AFTER ITS KIND” (not yet complete).

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Two questions I received on inner work:

Question: As parts of one soul, we all depend on each other whether we’re aware of it or not. But every person contains the whole world. What is the measure of the dependency between us? Should we increase it or should we see ourselves as individuals and only unite our points in the heart?

My Answer: We should only unite our points in the heart, because all our other desires are for corporeal things. By uniting our aspirations for spirituality, we create the vessel in which the Light, the Creator becomes revealed.

Question: How does the system of mutual guarantee of the World Kli become expressed in practice, at times when one is not involved in the group work (study, dissemination, congresses, and so on), but is occupied with the necessities (work, family, and so on)?

My Answer: If a person takes proper care of his spiritual advancement in his spare time, then he provides himself with support that will sustain him on the right track during the rest of the time as well. Our world formed as a result of the descent of the Upper Forces, and it completely corresponds to the thought of creation and its purpose, provided that we use it correctly. That is, if we connect the thought with the goal, or in other words, implement the goal, going from the thought to the goal.

We have been given all the conditions - the body and its short life, including all the conditions of existence such as family and the efforts we have to make to sustain the life of the body, as well as all the disturbances and developmental forces. All of this only seems corporeal to us, but in reality this is how spiritual forces present themselves to us at their minimal level. We only have to “blend” into this picture correctly and complete the “empty space” in it with our free actions. At the end of the day everything comes down to uniting our aspirations to the Creator - to bestowal or love for one’s neighbor. We try doing this and then see that we can’t. We then ask for help, and the Creator corrects us!

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

223. The Seventh Commandment is to perform circumcision (of desires that cannot be corrected) on the eighth day, and thus remove the impurity (of egoism) of the foreskin (Malchut), for Malchut (the desire that cannot be corrected within the 6000 years, in the process of correction) constitutes the eighth degree of all the degrees, beginning with Bina (Bina, Hesed, Gevura, Tifferet, Netzah, Hod, Yesod, Malchut). And the soul that soars from her (that ascends from Malchut Ohr Hozer ) must appear before her on the eighth day; hence, she constitutes the eighth degree.

224. It then becomes clear that the type (level) of this soul is Haya. That is, belonging to that holy degree of Haya (Malchut), and not to any other degree. And this is implied by, LET THE WATERS SWARM, as is explained in the book of Hanoch, the waters of the holy seed merge in the properties of the soul of Haya. And it is the property of the letter Yod (the level of Haya), marked on the sacred flesh, more than any other mark that exists in the world. (The level of Haya is the animate level; hence it is written, “Let the waters swarm” – Bina will be filled with parts of Malchut, which will thereby correct themselves by ascending and connecting Malchut to Bina).

225. The verse, LET BIRDS SOAR OVER THE EARTH, refers to Eliyahu (the prophet), who flies across the whole world in four flights (Yod-Hey-Vav-Hey) in order to be present in the place where the Holy Covenant (union of Malchut and Bina) is made. And a chair (the place of union between Malchut and Bina) must be prepared for him, and it must be said out loud (this must be revealed by means of correction), THIS IS THE CHAIR OF ELIYAHU. For if this is not done, he will not appear in that place (for want of an opportunity to reveal himself).

226. And the Creator created great Leviathans (Malchut in its completely corrected state). They were two: (called) Orla and Preia, male (Masach and Ohr Hozer) and female (desire, Aviut) forces. And (He also created) all living creatures (of the level of Haya). This is the mark (revelation) of the Holy Covenant (between the Creator and Malchut), the soul of the holy Light of Haya (Ohr Hozer of the level of Haya), as it is written, “LET THE WATERS (of Bina, and Malchut that connected to her) SWARM,” i.e. the Supernal Waters (the forces of Bina) that descend to this Covenant (with Malchut).

227. The reason why Israel (the correcting part) below (in Malchut) is marked in the holy form (love and bestowal), similar to its form Above (in Bina), is to separate the pure part (Malchut that becomes corrected by uniting with Bina) from the impure (one that cannot be corrected until Gmar Tikkun), to distinguish between the holiness of Israel (that which can be corrected, what remains after circumcision) and the other nations (which cannot be corrected until the end of correction, which are cut off) that originate from the other (egoistic) side. And just as Israel (parts of Malchut that can be corrected) was marked, so were the animals and birds (levels of Malchut) to determine which of them belong to Israel (which need to be corrected), and which belong to the nations of the world (which are to be corrected later). (Israel = Isra-El = straight to the Creator – meaning the parts of Malchut that can be corrected. This bears no relation to nationality, but only to one’s desire, one’s point in the heart. This happened for the first time in Babylon, when a group of people with point in the heart - the desire for correction, separated from the rest of the Babylonians).

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

219. The sixth Commandment (general correction) is to procreate and multiply (to correct new desires though the intention to bestow), for he who does so turns the stream (of Light with regard to Malchut), called Yesod de ZA (of the world of Atzilut), into an inexhaustible fountain (of Light into Malchut). And the sea, Malchut, shall be filled (with the Light from ZA) from all directions (in all of its corrected desires), and new souls shall come forth (will be born, will develop) from that tree (ZA, the source of Light), and a multitude of forces shall appear together with those souls, to guard them (so that they won’t yield to their yet uncorrected desires). Hence, it is written: “LET THE WATERS SWARM (Malchut will develop in the qualities of Bina) WITH SWARMS OF LIVING CREATURES.” This is the mark of the holy Covenant (ZA and Malchut, the Creator and Creature). The stream (of Light from ZA) grows stronger, turns into a river (because Malchut continues to correct itself more and more), and thus brings more and more new souls to life (bestowal).

220. A number of birds (angels) that soar above the whole world (qualities of Bina in Malchut) enter Malchut along with those souls. When a soul comes into this world (into the spiritual world), the bird that came from that tree (system of Sefirot) along with that soul accompanies it. How many angels leave with each soul (onto the next degree)? Two: one on the right (the force of bestowal, the Light), and one on the left (the force of reception, desires). If one so merits (if the soul merits its correction), then these angels guard him (they act together), as it is written: “FOR HE WILL GIVE HIS ANGELS CHARGE OVER YOU” (in the ascent, along the degrees of the ladder). Yet, if he does not merit (to correct himself), they report and accuse him (of this, and turn against him, compelling him to become corrected). Rabbi Pinchas said: “There are three angels that guard man, if he so merits, as it is written, ‘IF THERE BE AN ANGEL OVER HIM, A DEFENDER, ONE AMONG A THOUSAND THAT WARNS MAN.’ ‘If there be an ANGEL’ – is the first; ‘A DEFENDER’—is the second; ‘one among a thousand THAT WARNS man’ – is the third (this refers to the soul’s correction according to the method of the three lines – Gimel Kavim).

221. Rabbi Shimon said: “In all, there are five angels (the forces of man’s soul), for the verse continues: ‘there is one after the giver and two more, so in all there are five.’” He replied: “This is not so. ‘The giver’ refers solely to the Creator Himself, and not to an angel, for only the Creator is permitted to give, but no one else.”

222. And he who abstains from procreating and multiplying (correcting his soul) as though belittles the form that includes all other forms, the form of man, causes the waters (forces of Bina) of that stream, Yesod of ZA, to dry out, and harms the holy Covenant (Yesod of ZA) from all sides. It is written of such a man, “Go forth and look upon the corpses of the people (uncorrected desires) that have transgressed against the Creator.” Of course, those who transgress against Me. This is said about the body (desires), as the soul never even enters the screen, i.e., the Creator’s domain. And such a man shall be banished from the (spiritual) world (into our world).

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Two questions I received on the ego:

Question: What does it mean to hate the ego? Before we cross the Machsom, our entire nature is the ego. So doesn’t this mean that I’m supposed to hate myself?

My Answer: Kabbalah speaks to those people who start feeling a duality inside them: the ego that desires this world, and a point in the heart, which aspires toward the Upper World. Kabbalah helps one turn this point into a vessel for the reception and perception of the Upper World.

Question: During the morning lessons you often speak about the meaning of difficulties (the “guards”) that we receive. But what is the Creator’s objective in giving us success in corporeal things, such as a promotion at work, a perfect grade on an exam, and so on? The ego gets blown up when this happens. Should I try to suppress it or “go with the flow” of the success?

My Answer: You should control it: your actions should be determined by the importance of life’s meaning. And you shouldn’t refuse success at work or school. The intention of attaining the Creator does not conflict with career.

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Two questions I received on love:

Question: What is “the suffering of love”?

My Answer: There is no love in our world. What we call love is the aspiration for pleasure, or to be fulfilled by pleasure. In other words, corporeal love is one’s attitude to that which gives one pleasure. It is measured by the degree of one’s fulfillment from the source of love.

Spiritual love works differently. It’s when a person rises above his egoism and no longer depends on it. He then begins to perceive the desires of others as his own, and unites with the entire desire that was created by the Creator (with the common soul, Adam).

Once he acquires this property of bestowal and concern for fulfilling desires outside of him, he then finds the Creator - the general quality of love, inside this common desire. In this case, “the suffering of love” is when one suffers because he still doesn’t love the Creator, or in other words – because he is not inside the property of bestowal completely.

Question: If spiritual love can only be felt toward one’s neighbor, then it is probably impossible to love those who are not part of my close environment (spiritually speaking)? And when we say “love for others” this means that we understand the egoistic nature of others and realize that these egoistic qualities are temporary?

My Answer: That is absolutely correct. But in addition, it’s also necessary to provide them with a way to become acquainted with Kabbalah in a form suitable for them, and to put it in front of them discretely, so that as soon as their “point in the heart” (a desire for something other than this world) will surface, they can immediately discover the means to fulfill it.

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Questions I received on different colored Light, Kabbalistic prophets, whether physical qualities can give one an advantage in spiritual development, and more:

Question: Right now I am studying the “Preface to the Book of Zohar,” where it talks about green Light, red Light, and so on. Is this talking about my impressions of the white Light?

My Answer: Yes.

Question: Why doesn’t Kabbalah have its own prophet?

My Answer: Any Kabbalist who has attained the level of communication with the Creator is a prophet.

Question: Who is the source of information?

My Answer: The Creator, the Light.

Question: Can one’s ability to feel the desires of his neighbor through body language help him feel the spiritual desires of his neighbor? Wouldn’t this mean that these abilities give him an additional skill and prowess in being able to realize himself spiritually?

My Answer: No! There are no physical qualities that can give you an advantage in spiritual development.

Question: Is it possible to create a search of “groups by region” on your website?

My Answer: You can find the contact information of groups all over the world here.

Question: How do I identify my true “I”?

My Answer: In relation to the Creator.

Question: How do I know that I am not lying to myself?

My Answer: In relation to the group.

Question: What’s the difference between the animate and the spiritual “I?”

My Answer: “For your own sake” or “for the sake of others.”

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

215. The fifth Commandment. It is written: “LET THE WATERS SWARM WITH SWARMS OF LIVING CREATURES.” This verse contains three Commandments. The first is to study the Torah (as it is written, “I have created egoism and the Torah for its correction,” which is achieved only through the study of Kabbalah, which attracts Ohr Makif – the Surrounding Light), the second is to procreate and multiply (spiritually; that is to say, to develop the point in the heart to its full capacity – the soul), and the third is to remove the foreskin on the eighth day (to make the corrections under the condition of complete bestowal, cutting off from oneself the work in desires that are impossible to correct – “Lev haEven” – the heart of stone, Zivug in Sefira Yesod, and not Malchut). And it is necessary to study the Torah on all the days, at all times, in order to correct one’s soul and spirit (to search within oneself for the Creator and for a dialogue with Him every minute of one’s life).

216. Because man labors in the study of the Torah, he corrects the other holy soul, as it is written, SWARMS OF LIVING CREATURES, referring to the life-giving holy soul, Malchut. For when man does not study the Torah (the method of correction), he lacks the holy (loving and bestowing) soul and the (quality of) holiness that descends from Above (from the Creator). Yet, when he does study the Torah, he merits its Light (correction and fulfillment), just like the holy angels (he merits full equivalence to the Creator, just like the angels; the only difference is that they are mechanical creatures, whereas man attains equivalence consciously, with his desire and efforts).

217. It is written, “Angels of the Creator (people who have attained the level of the Creator Himself, and who are hence called ‘angels’) shall bless Him.” This refers to those who study the Torah (correct themselves), as they are called His angels on earth (those who have corrected their desire, while in and of themselves the angels are qualities of Bina, the Creator, bestowal). It is also written, “BIRDS SOARING OVER THE EARTH.” This refers to this world. However, in the world to come, as it is said, the Creator will make them (those who correct themselves) wings like those of an eagle so they may soar (with their corrected desires of love and bestowal) over the whole world (over their whole egoism).

218. It is written in this regard: LET BIRDS SOAR OVER THE EARTH, for the Torah, called “THE WATERS” (the quality of Bina, love and bestowal) will SWARM WITH SWARMS OF LIVING CREATURES (will be filled with the corrected souls of people) from its place of life (the desires that feel themselves, their lack of correction), called Malchut (all the created desires), and all will descend down below (the intentions “for one’s own sake” will disappear and only the pure intentions – “for the sake of others” – will remain). This is what King David referred to when he said, “THE CREATOR CREATED IN ME A PURE HEART” to study The Torah (correct oneself), and “A HOLY SPIRIT (of love and bestowal) WAS RENEWED WITHIN ME (what was contained in the Thought of Creation now became my conscious aspiration, to fulfill myself).”

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

208. The fourth Commandment (the basis of the universe) is to know (to attain in one’s corrected properties) that HaVaYaH (the One who created you and your desires, inside which you are now attaining the Light) is Elokim (the One who loves and bestows, the properties of Bina), as it is written: KNOW THIS DAY (in your mind) AND LAY IT IN YOUR HEART (in all of your desires) THAT HaVaYaH (your Kli, the soul’s body) IS ELOKIM (Bina, love and bestowal). That is, the name Elokim is included in the name of the HaVaYaH, and there is no distinction between them. HaVaYaH is ZA, and Elokim is Nukva. It is essential to unite ZA with Nukva by making their properties similar, so there is no distinction between them. Thus, the name Elokim of Nukva will be included in the name HaVaYaH of ZA, so that Nukva (man) herself will become as HaVaYaH (the Creator).

209. Hence, it is written, “Let the stars in Heaven shine upon the earth.” This means that both stars, the two names, HaVaYaH and ELOKIM, are as one. This way, Malchut (Elokim) should merge with the name HaVaYaH (ZA). The black Light (Malchut) with the white Light (ZA), as one, without distinction. The white cloud by day (ZA) with the pillar of fire by night (Malchut); the property of day (ZA) merged with the property of night (Malchut), so they shine as one star.

210. This is the sin of the primeval serpent that unites below but separates Above; hence, it caused what it caused to the world. What should be united Above, should be separated below. The black Light, which is Malchut, should be united Above with ZA into a single whole and then separate it from the “evil side.”

211. Nevertheless, one should know that Elokim and HaVaYaH are one, without distinction. HaVaYaH is Elokim. If man knows that all is one and does not cause any separation, then even the opposite, impure forces disappear from the world, instead of descending below.

212. The secret behind the word Me’orot, which consists of the words Mavet (death) and Ohr (Light), is that the impure forces follow knowledge, understanding, and thought. And this is Light, which is the opposite of death – Mavet, for the Light (Ohr) is inside death – Mavet (spelled as Me’ot) in the word ME’ohrOT. This alludes to the fact that Light separates death, but when Light disappears, the letters unite and form the word “death.”

213. Chava started with these letters, and brought evil into the world. As it is written, the woman SAW that it was good to bring the letters of the word Me’ohrot back. From there she took the letters Vav-Tav-Reish-Aleph, leaving only the letters Mem and Vav. And they took with them the letter Tav, thus forming the word Mem-Vav-Tav (Mavet – death). And they brought death into the world.

214. And look: Rabbi Elazar said, “My father, I have learned that after Chava had removed the letters VeTiR’E from the word Me’ohrot, the letters Mem and Vav did not remain. Only the letter Mem remained, for the letter Vav, which is the letter of life, turned into death. This occurred because it attached the letter Tav to itself, thus forming the word MaVeT.” He replied: “Blessed are you, my son!”

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