Question: Do we speed up time when we read The Book of Zohar with the right intention?

Answer: We accelerate time the more quickly we clarify the Reshimot (spiritual genes): each one his particular Reshimot and the collective Reshimot together. Within all of us there are particular Reshimot with whose help the collective Reshimot gets its life. With the Reshimot of the group there is a completely different life in comparison to each particular Reshimo that there is in each one of us.

The Reshimot of the group is called the people of Israel, and the particular Reshimot adapt to the shared condition of each one separately. Our advancement essentially depends upon realizing our collective Reshimot. This is like a ship in which some of the people are going to sleep now, and another part begin their watch.

All of them are in all kinds of different states, but the main thing is that the ship sails ahead because those people who must run it are on duty carrying out their work. The same thing also happens in a group: There are those who must rest, there are those who are even a bit idle, because everyone has their own state. But it’s important that those who are awake now and realizing the Reshimot do it responsibly .

But we need to understand that each one has something to do to realize his part in the work. The collective Reshimot is very important, it’s more important than anything, for the Creator doesn’t take account of each one separately, only with the entire ship, with the complete measure which is called a Minyan.

Less than this is not considered at all. If there is no Minyan, this is a sign of not having attained connection with the others, of not having worked enough. All of the work on the ship is to be in connection all the time, which becomes stronger and stronger, and by this the ship goes forward more and more into the depths of the sea. Some go to sleep and some work, but those who are on duty must be responsible, on guard, and concerned for the entire ship. And the collective Reshimot, which is the center of the group, in the heart of the ship, this is what is accepted, and the higher supervision works on us accordingly.
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From the 2^nd part of the Daily Kabbalah Lesson 5/4/14, The Zohar

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Baal HaSulam, “Shamati #59,” “About the Rod and the Serpent”: The reason is, as we have said, that He has placed His Shechina on trees and rocks. Hence, if one throws the discernment of the rod to the ground, and raises oneself to work with a higher attribute, this is already a serpent. There is no middle; it is either a serpent, or Kedusha, since all the Torah and the work that one had from the discernment of a rod, all has now entered the discernment of serpent.

It turns out that if I demand a reward for my actions and say that I cannot advance if I don’t see why and how, it’s better to lie down and do nothing and wait until I am given an awakening from Above, the energy to see that it’s worthwhile to work. If something illuminates in front of me, I agree to advance, but if nothing illuminates for me, if nothing attracts me, how can I advance? If the Creator has created me this way, then He should do something and until then I will lie. This means that I don’t precede His help with a prayer from a point where I can ignore the lack of attraction and actually feel glad that I have an opportunity to remain without egoistic fuel, and to ask the Creator to help me advance with altruistic fuel.

A state that seems like a descent to us is actually a very special place from which we can determine our step into spirituality. I don’t know how to do it; my body is dead, and I cannot do anything, and feel that I am in total darkness, but it’s actually from this state that I have to wake up to bestowal.

I need an infusion and fuel. I cannot find the fuel to advance inside me, but I can ask for fuel that is not egoistic so that the attribute of bestowal will pull me and that I will see myself in others, act in them and rejoice at their success.

This is how we should relate to the states of descent. Then we will see them as a special, wonderful opportunity to ascend to the spiritual level, which means to bestowal. Then, instead of cursing ourselves and the whole world in such moments, we will bless them.
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From the 2^nd part of Daily Kabbalah Lesson 4/20/14, Shamati #59 “About the Rod and Serpent”

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Question: Is a Tzimtzum our first activity without which it is impossible to go out into the spiritual world?

Answer: A Tzimtzum (restriction) is the first condition that differentiates this world from the upper world and differentiates an intention in order to receive and an intention in order to bestow.

In this way I go out from a perception of the physical reality I am now, like all of humanity, and break through the Machsom (barrier) that is placed before me in order to begin to feel and live on its other side.

The Tzimtzum determines on which side of the border of the spiritual world I am found. A Machsom is a potential obstacle, a potential level, above which it’s necessary to leap in order to enter into the new dimension, the new world. And it’s possible to do this through a Tzimtzum of desires. A Tzimtzum requires gradual preparation and a great effort with a great need to move towards the perception of a new life, where I only want to be directed from myself outward, beyond my nature.
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From the 1^st part of the Daily Kabbalah Lesson 4/29/14, Shamati #141

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Imagine the condition of the children of Israel wandering in the Sinai desert: a wasteland, desolate, with complete dependence upon MAN, prayers, every day. If you pray correctly, you get something.

If only we were in a such a state now! The condition in the desert symbolizes that I am entirely dependent upon the Elyon (Upper), for every breath of oxygen, for bread and water. And not just a slice of bread but everything that I ask for I get from Above because we can feel in the manna every taste we want. I will feel it according to my Kelim and will not feel what I don’t have a Kli for.

We all receive according to our desire: If you want a steak, you will get a steak; if you want a hamburger, you will get a hamburger; if you want a salad, you get salad. Everything is exactly according to the desire because the Light is drawn according to the desire.

But if you don’t have MAN (prayer), if you don’t ask the Creator, then you cannot get anything. So you die, since you don’t have oxygen, you don’t have water, you don’t have bread, and you don’t have anything. It’s possible to get everything from Above, but you are cut off from the infusion if you don’t raise MAN, and you cease to exist. You die.

This is the state in the desert, and we learn in it. This is a very rich and saturated state with lots of internal observations.
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From the 4^th part of the Daily Kabbalah Lesson 4/14/14, Writings of Rabash

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It is not right to think that there is no benefit from our study and dissemination if we still don’t have the right intention. These actions also advance us. A person’s action cannot be completely without intention. He must see the desired goal before him; this gives him fuel without which he could not advance.

If we act in order to receive, then we have fuel for this, but for the sake of bestowal, we cannot even move. So in the first stage we carry out actions of Lo Lishma with the same egoistic intention that we have, and these actions are useful and help us to advance. In the meantime, we are connected by an inseparable connection with our ego; the upper Light doesn’t make any separation between us.

Since we are in a shattered state, through our actions, we can still attract and summon from above the Parsa, from the world of Atzilut, the Light that Reforms that reaches us through the center of the group, influencing and advancing us. In work like this it seems to a person that he doesn’t advance and doesn’t carry out the right actions. But even though he sees that all the fruits of his work are left with Pharaoh, this is how it has to be, for the advancement in Egypt towards redemption is service under the domination of Pharaoh.

Our ego dominates us and takes all of our energy away from us. And sometimes it gives us energy, but after that, it takes all of the results of our toil. But there’s nothing to do if we are in its servitude; this is the Egyptian exile.

I must not think that the actions that are done under the control of the ego are useless and don’t bring anything. The person must overcome (Itgabrut) this, like a real man (Gever), in order to advance in spite of it all.

The children of Israel had to enter Egypt in order to take Kelim, desires to receive, out from this servitude. If there is no desire, even if it’s destructive, there is nothing to correct and there is nowhere to discover the higher power because the Light corresponds to the Kli.

So it’s necessary to respect the work in Lo Lishma, which is given to us now in the period of the Egyptian exile, and to see that we acquire Kelim precisely through it. We need to look at all this in a balanced way and, on one hand, to respect Pharaoh. As it is said when Jacob entered Egypt, he blessed the Pharaoh, for specifically with the help of Pharaoh we raise from the level of Jacob to the level of Israel through the additional Aviut of the desire that Egypt added. So do not think that it is useless to work without intention, meaning without a true intention to bestow.
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From the 1^st part of the Daily Kabbalah Lesson 4/16/14, Writings of Rabash

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Question: Rabash writes: This is like the Light and Kli—the suffering that is endured for something is the Kli that can receive Light if he will free himself from the suffering. (From the article, “What Is the Blessing,”…who has done miracles for me in this place in the work.) How can I free myself from suffering even before I receive Light? I thought that the Light is specifically what releases us from suffering.

Answer: The Kli for receiving the Light is not the desire to be filled with pleasure but the desire to feel how others have enjoyment from me. My pleasure is in this. But I don’t work for its sake. Pleasure for me is only an indicator, a means for measuring that I have really attained bestowal to others.

This is called “freeing myself from suffering,” for I have no other thoughts or intentions regarding myself. I am concerned only for what is outside of me; therefore I merit discovery of the Creator.

These sufferings of love are when I am not in the desire to bestow. I suffer from this, and not on my account. If you suffer for yourself, you are found in this material world and are not directed towards the Creator at all. Being directed towards the Creator means that you want to be like Him, identify yourself with Him, and take an example from Him. And to be like the Creator means to think about what is outside of you.

My suffering becomes completely different because it becomes sufferings of love from my lack of ability to bestow to others and from concern that by bestowing to others, I am doing this for my own sake and not for His benefit, meaning not for the sake of bestowal, and without an intention to receive a reward. I demand the power from the Creator to help me to become like Him.

Question: And the Creator always helps in a case like this?

Answer: If you are really asking for this, He must help. You simply have never asked. You only need to want to be like Him, at least somewhat.
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From the 4^th part of the Daily Kabbalah Lesson 4/02/14, Writings of Rabash

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The Torah, (Leviticus) “VaYikra,”1:4: He shall lay his hand upon the head of the burnt-offering, that it may be acceptable in his behalf, in expiation for him.

Hesed, the right hand, should be above all our thoughts and feelings because bestowal, love, and compassion are above everything. On the whole, Hesed (mercy) is regarded as a weakness in our world. If someone loves me so much that he always feels merciful towards me, I begin to take advantage of it egoistically, and very soon begin to “sit on his head.”

But in the spiritual world, it is the opposite. Mercy (Hesed) is the greatest, most sublime attribute. The whole spiritual world is founded on it.

A person who attains this attribute brings all his desires and intentions (“head” is the intention) to the level of above reason. He works in faith above reason and aims his intentions only for bestowal.

Thus, the Torah tells us that the Creator puts His hand on the head of the burnt offering as if He gives it an intention. This means that all the thoughts and desires, the mind and the heart, are dominated by a new force that has been given by Him, the force of mercy.
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From KabTV’s “Secrets of the Eternal Book” 11/13/13

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Question: How can we determine the exact measure of the desire needed for a prayer? Perhaps a person who asks for bread has to go hungry for two weeks first, but a person who hasn’t eaten for three days may feel that this cry is the strongest it could be.

Answer: There is no standard measure. It’s a personal feeling that I cannot remain in this state any longer. Besides, we also need a prayer before the prayer because I cannot feel real hatred towards my Egypt and I want to experience the slavery so that I can really hate it. This is also a prayer because this hatred also comes from the Light that Reforms, and every prayer is meant to draw and bring the Light closer.

All these states are carried out very quickly. The Torah tells us a lot about what happens before coming to Egypt. Then there is the story about how the children of Israel entered Egypt, about the birth of Moses, about his escape and his life with Jethro. However the actual exodus is very fast, as if it takes no time. Therefore we only need to ask.

If the Light begins to work and a person is dominated by the Light, he immediately goes through states as if above time. We are very close to this and we can force the Light to operate.
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From the 1^st part of the Daily Kabbalah Lesson 4/13/14, Writings of Rabash

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Question: What is the meaning of the vessels that we pick up from the Egyptians?

Answer: Without them, we are unable to reveal the Light (the Creator) because all we are able to do is modify the intention. Egypt is the intention for one’s own sake.

The land of Israel (Eretz Israel) is a desire (ratzon) directly to the Creator (Yashar-El). The same desire that exists in Egypt transforms to Israel after changing the intention.

We have only one desire. When we first reveal it, it seems like ancient Babylon because everything seems so confused. It is a huge egoism that mixes all states together. The first time we exit our ego due to Abraham’s method we strive to rise above our will to receive and detach from our prior states as much as we can.

This phenomenon is called “Abraham.” Abraham leads us out of Babylon and separates us from our usual, corporeal egoism.

In the beginning, when one comes to a group, one is taught how to work beyond one’s egoism and to connect with friends. While making attempts to achieve unity, one suddenly experiences a tremendous downfall.

This is an entrance to Egypt: a more egoistic and harsh intention. One wants to receive all the worlds. It is a more egoistic and focused intention. One even wants to use the wisdom of Kabbalah for the sake of one’s personal wellbeing. This is called the power of Pharaoh.

If we continue working, the group and the Surrounding Light influence us. We don’t sense the Light, but notice the consequences of its impact on us. We feel that we are obligated to exit our egoism, to get rid of it. We apply efforts and experience troubles and numerous problems that help us detach from our ego.

Sometimes we fall very deep into our egoism. Sometimes we detach from our ego and rise over it. We go through ups and downs. Our egoism (the Pharaoh) keeps receiving blows until we rid ourselves of it.

The first detachment from the egoistic intention is called exodus from Egypt. This is what we hope to go through all together when we unite. I anticipate that this coming Pesach won’t be just a holiday on the calendar for us and that we will experience a spiritual leap.

What will change in us if the leap happens? First, Babylon will turn into a sensation that we are in Egypt, in slavery, still inside the will to receive. Everything depends on our perception. In Babylon, everybody acted within their egoism and it was considered normal because this is human nature.

But we do not agree with this state and want to rise above the ego. When we tried to elevate, we transitioned from Babylon to the land of Canaan, the future land of Israel. There, we suddenly sensed that we simply cannot do it the way we tried and that we have to stay inside the will to receive, otherwise we won’t advance at all. This means that we have entered Egypt.

When we acknowledge the necessity of changing intentions from egoistic to bestowing, we start working on exiting Egypt and continue our work until we manage to disconnect from our egoistic intention. Detachment from the latter is the exodus from Egypt.

Then, we are uncertain of what should be done next: We have detached ourselves from the egoism, but what now? At this point, we start acquiring the intention to bestow that we add on top of the same desire that we had when we were in Egypt. That’s why each commandment that we observe, each bestowing action, is just a recollection of our exodus from Egypt.

I use the desire that previously was called Babylon, then was Egypt, and then transformed into the Sinai Desert, and in the end it finally became the land of Israel. The desire remains the same, but the intention improves each time.
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From the 2^nd part of the Daily Kabbalah Lesson 4/3/14, Q&A with Rav Laitman

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Psalms 121: A song for ascents. I shall raise my eyes to the mountains, from where will my help come?
My help is from the Lord, the Maker of heaven and earth.
He will not allow your foot to falter; Your Guardian will not slumber.
Behold, the Guardian of Israel will neither slumber nor sleep.
The Lord is your Guardian; the Lord is your shadow; [He is] by your right hand.
By day, the sun will not smite you, nor will the moon at night.
The Lord will guard you from all evil; He will guard your soul.
The Lord will guard your going out and your coming in from now and to eternity.

We have to raise our deficiencies for the correction of Malchut, the shattered vessel, the shattered soul, until we reach the head of the world of Atzilut, from where will my help come, I shall raise my eyes to the mountains, which means to rise above every mountain of doubt. This ascent is according to the equivalence of form that I want to attain. Of course, I cannot do so at the moment, but I want to ascend there.

This is where my help will come from, my help is from the Lord, the Maker of heaven and earth, which means that He creates Malchut by the attributes of Bina and Zeir Anpin, HaVaYaH connects them.

A person can express his request this way from every state he is in, from the day and from the night, in order to discover that the Guardian of Israel will neither slumber nor sleep. All these days will accumulate and the Creator will help us and will dwell in the unity between us according to our yearning to unite.

We must not forget that we have to prepare a platform, a place for the Divinity. All our work is with the connection in a practical and down to earth manner, despite all the troubles and the obstacles. There are no coincidences in life, everything is arranged and organized to the very last detail from Above so that we will connect in these conditions.

The higher we ascend, the lower we descend by receiving more obstacles. Thus the shattered vessel, the shattered soul, is revealed until we clarify all its parts that we have to connect in order to attain the first spiritual level.

The main thing is to ascend to the first level of the spiritual ladder. All the other levels follow one another in a chain of cause and effect. They all have the same nature and the most difficult thing is to make the transition from the nature of in order to receive to in order to bestow.

Then there is the same manner of ascent according to the same rules. More and more details are revealed and the impression certainly changes, but it isn’t the initial transition of our nature anymore. So the main thing is to overcome the first level.
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From the Preparation to the Daily Kabbalah Lesson 4/11/14

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