The whole of reality is contained in Ein Sof and extends existence from existence. Only the will to receive is new and extends existence from absence (Baal HaSulam, The Study of the Ten Sefirot, Part 1, Inner Observation, Chapter 4, Item 18).

Question: How can the will to receive appear from absence?

Answer: Naturally nothing can come from absence. It is just that a desire arises from a higher degree called the Creator who determines the whole development of creation.

Therefore, at first a desire appeared from absence. In the process of its development, it reaches ten Sefirot, worlds, and all kinds of connections between them. This continues until one general large picture is obtained.
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From KabTV’s “The Study of the Ten Sefirot (TES)” 12/4/22

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This is why the Klipot are called “dead,” since their oppositeness of form from the Life of Lives severs them from Him and they have nothing of His abundance (Baal HaSulam, The Study of the Ten Sefirot, “Inner Observation,” Chapter 4, Item 17).

That is, the Creator’s desire is to bestow. A person’s desire is to receive. That is why all people are absolutely opposite to the Creator, they do not feel and do not perceive Him. We are all spiritually dead.

Hence, the body, too, which feeds on the yeast of the Klipot, is also severed from life and is filled with filth. And all of this is because of the will to only receive and not to bestow that is imprinted in it. Its desire is always open to receive the whole world into its stomach.

Body means desire, that is, not the flesh, but rather our desire that is always directed at filling itself.

Question: It is written that the wicked in their lives are called dead. What does it mean?

Answer: Although our physical body is alive, we are still called dead because we do not bestow but receive; that is, we are opposite in our qualities to the Creator.
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From KabTV’s “The Study of the Ten Sefirot (TES)” 11/20/22

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But the righteous, who engage in Torah and Mitzvot [commandments] not in order to receive reward but to bestow contentment upon their Maker, thus refine their bodies and invert their vessels of reception to the form of bestowal (Baal HaSulam, The Study of the Ten Sefirot, “Inner Observation,” Chapter 4, Item 17).

Question: What is this methodology Torah and Mitzvot?

Answer: This methodology explains how, with the help of some miracle, of some special upper force called the Torah and Mitzvot (commandments), people can turn themselves from the desire to receive into the desire to bestow. By this they become similar to the Creator.

The Torah is a methodology of receiving light. That is, we can invite upon ourselves the influence of the upper light so that it changes our nature from reception to bestowal. This is what will be called life.
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From KabTV’s “The Study of the Ten Sefirot (TES)” 11/20/22

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Question: What does the reflected light, which is used as a receiving Kli, mean?

Answer: Reflected light is the desire that can reject pleasure. Although it desires it very much, in order to be closer to the Creator and not for pleasure, it pushes it away.

As a result, it turns out that the rejection of the upper light, or the rejection of the desire, or the restriction of the desire, is the condition under which the creation comes closer to the Creator.

Question: The reflected light is the pleasure from bestowal. If I bestow to someone and enjoy it, this is the reflected light. Is it ever felt within a person?

Answer: Of course. Pleasures and sufferings are felt only within a person.
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From KabTV’s “The Study of the Ten Sefirot (TES)” 11/20/22

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After the restriction and the screen that were made on the will to receive, it became unfit to be a vessel of reception and departed from the system of Kedusha [holiness]. In its stead, the Reflected Light serves as a vessel of reception, and the vessel of the will to receive was given to the system of Tuma’a [impurity] (Baal HaSulam, The Study of the Ten Sefirot, Part 1, “Inner Observation,” Chapter 3, Item 15).

This is about pleasure and suffering. Pleasures are attracted by the will to receive, and suffering is repelled by it. This is natural.
Since the Creator’s desire is to give pleasure to His creations, we must come to a state where we accept this upper pleasure and are fulfilled with it, but not for our own sake, not for our own pleasure, but for the sake of the Creator, in order to bring Him contentment.

This, in principle, is the purpose of our existence: to be fulfilled for the sake of the Creator.
[305913]
From KabTV’s “The Study of the Ten Sefirot (TES)” 11/20/22

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Then, after she [Malchut of Ein Sof] had diminished the will to receive, consequently, the light departed from there, for it is already known that the light depends on the desire, and the desire is the place of the light, for there is no coercion in spirituality (Baal HaSulam, The Study of the Ten Sefirot, Part 1, “Restriction and Line,” “Inner Observation,” Chapter 2).

Question: How is it possible to restrict your desire?

Answer: If I am among people for whom my desires are completely out of character, then by looking at them, these desires decrease for me too.

Comment: We know from experience that our desires are beyond our control.

My Response: In some ways, of course, they are beyond our control. But by being in a certain environment, I can use them so that they will change to become either greater or smaller. At the same time, the desires themselves remain. We are not talking about their disappearance.

Comment: Baal HaSulam talks about restricting them.

My Response: To restrict means to make smaller.

Question: What does the principle there is no coercion in spirituality mean?

Answer: This means that no one will force you to restrict your desire or, conversely, increase it. It depends only on the decision of the person himself.
[305758]
From KabTV’s “The Study of the Ten Sefirot (TES)” 11/20/22

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Question: What is the system of impure forces?

Answer: By impure forces we mean those desires that push us to receive, not to bestow. Since they are opposite to the Creator, we speak of them as impure forces.

Question: Is our whole world in the system of impure forces? After all, we only have the desire to receive for ourselves.

Answer: Of course. Holiness is the desire to receive for the sake of the Creator, and impure forces are the desire to receive for one’s own sake.
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From KabTV’s “The Study of the Ten Sefirot (TES)” 11/20/22

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Now we shall explain the matter of the origin of the soul. It has been said that it is a part of God above. We asked, “How and in what does the form of the soul differ from His simple light until it separates it from the Whole?” (Baal HaSulam, The Study of the Ten Sefirot, Part 1, “Inner Observation,” Chapter 3, Item 15).

The soul is that part of the upper light that is in the desire of a person. The greater the desire, the more upper light can fill it, and vice versa.

The very quality of matter is called the desire. A reduction or expansion in desire is a reduction or expansion of the soul of a person.

The soul is a part of the Creator from above. That is, what fills the desire or fills the soul comes from the Creator and descends from Him to a person. But no more than that.

Question: Is soul and desire not the same thing?

Answer: The soul consists of desire and the light that fills it.

Question: Does it mean that the soul is a substance that a person does not have? Do we need to develop it?

Answer: No, the embryo of the soul is always there, otherwise a person would not be a person. Everyone who exists has some part of the soul. An inanimate, vegetative, animate, or human object has a soul.

That is, the Creator created the desire to receive and placed His part inside this desire, which is called the soul.

Question: Does it turn out that the Creator created something that does not exist in Him, and it is the desire to receive?

Answer: Yes, there is no desire to receive in the Creator. But there is the upper light emanating from the Creator in this desire.
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From KabTV’s “The Study of the Ten Sefirot (TES)” 11/20/22

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However, the souls, whose creation came about only because He wanted to delight them, which is the thought of creation, were necessarily imprinted with this law of wanting and yearning to receive His abundance. This is where they differ from Him, since their form has changed from His (Baal HaSulam, The Study of the Ten Sefirot, Part 1, “Inner Observation,” Chapter 3, Item 15).

The Creator created the desire to receive pleasure. This desire is in the souls, each in its own measure. The greater the desire to receive and, naturally its fulfillment, the greater is the soul. And vice versa, the smaller the desire to receive, the smaller its fulfillment and the smaller is the soul.

Comment: Here we see a very important fundamental principle that is manifested in our life. We can only receive pleasure from the presence of the Creator. Everything else is much smaller.

My Response: That is absolutely correct.

Comment: On the one hand, the Creator created the purpose of creation. We must initially receive pleasure from His presence, from the connection with Him. On the other hand, it is precisely the fact that the Creator created the desire to receive pleasure from Him in us that separates us from Him.

My Response: Yes. On the one hand, this desire determines the power of the soul, and on the other hand, it also separates us from the Creator.

Question: So what should we do?

Answer: This is why we have the wisdom of Kabbalah, a method that allows us to grow our soul and at the same time not to separate, but to come closer to the Creator.

This is a special system of reception: on one hand, to receive pleasure from the Creator and on the other hand, to be with Him in the equivalence of qualities.
[305819]
From KabTV’s “The Study of the Ten Sefirot (TES)” 11/20/22

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From the point of view of the digital-analog presentation of information and its sensations, four languages ​​are used in Kabbalah.

The language in which the Torah is described is everyday, narrative, and literary. The language of The Zohar is descriptive with hints, all kinds of legends, and examples that are sometimes far from life. The language of the Talmud is a legal language. The language of Kabbalah is a mathematical language; I would say it is physical and mathematical.

These four languages ​​give us, in general, four styles of describing the same events in the soul within a person. All of them complement each other. For our generation, the best is the last language, the Kabbalistic one.

All languages ​​describe the same thing: degrees of the states that you must reproduce in yourself and feel sensorially in an analog form, and thus advance step by step.

Still, scientific perception, that is, The Study of the Ten Sefirot is the closest to us. It was mainly developed in the 16^th century AD by the Ari. Then Baal HaSulam complemented it and adapted it to our generation. Therefore, for us it is the most reliable system of presentation and application.
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From KabTV’s “I Got a Call. The Languages ​​of The Zohar, Talmud and Torah” 10/16/13

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