Imagine that you are standing at a crossroads: If you go left, it is for your own sake, and if you go right, it is for the sake of the Creator. How can you choose the correct intention in order to go in the direction of bestowal?

We must yearn for bestowal and try to reach it by all means. Then the Creator will always correct us and teach us how to do it. The main thing is to act together with the friends and look for forms of connection between us that will give us a feeling of coming closer to the Creator.

Let’s create such a unity in which our inner connection will be able to reveal the form of the Creator, His quality, and His character to us. The more we move in this direction day by day, the better we will begin to understand who the Creator is and who we are, what distance separates us, and what we need to do in order to come a little closer to Him.

Every day, every moment when we yearn to connect, we must check whether the form of our connection is becoming more and more true, in mutual bestowal to each other. This is the very first exercise that The Zohar gives us: to connect in a ten and reach such mutual bestowal and mutual connection that approaches the form of the Shechinah.

This does not mean physical distance, but rather a feeling of inner, spiritual closeness.

But we are not required to reach this correct intention ourselves; the main thing is to search for it. The most important thing is the search, the questions, the inner regret that we are not able to come to it. From this, a prayer will be born that will help us reach the desired goal.

The Creator must arrange the desire for us, and He also arranges its fulfillment, the answer to it. We just need to be searching.
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From the 1^st part of the Daily Kabbalah Lesson 1/11/23, “Zohar for All. Introduction of The Book of Zohar”

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Question: Einstein proved that time depends on the speed of the observer. According to the scientist’s theory, time slows down for things that are in motion relative to other objects. What does Kabbalah say about the relativity of time?

Answer: Kabbalah does not speak about time at all. It says that time should be measured by our actions. The flow of our thoughts and actions, meaning the change of states, is time.

And states can be very fast or slow, whichever you like. We attribute our own subjective feelings to them and call it time.
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From KabTV’s “Spiritual States” 12/25/22

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Question: Why have we not been able to create a time machine and move into the future so far? And no one got to us from there either, by the way. Could this mean that we have no future at all? How can we understand this?

Answer: I think that time does not exist, and all this is our purely subjective feelings. We must understand that regarding these feelings we have freedom of choice. It is up to us to choose the system of coordinates.

Question: Since you claim that time does not exist, does that mean that humanity cannot create a time machine?

Answer: It depends on which one. If you fly at a speed close to the speed of light, then, of course, you will change your attitude toward those who are not at this speed.

Question: Will it ever be possible to actually put your protein body into a time machine and fly into the period of dinosaurs or forward into the future?

Answer: No, because it has nothing to do with you. How would you move to a state in which you were playing with dinosaurs?

Comment: Suppose, some electrodes were connected to me.

My Response: But this can be done at any time, in any state.

In principle, the past exists in the same way as our current state, and we just need to move into it. And what does our current state mean? This is how we imagine it. That is, you want to say that you wish to imagine yourself in a completely different dimension.

Question: No, I just want to get into some kind of apparatus and fly away to 20 or 100 years ago, like they show in movies. Why is it not possible?

Answer: It cannot be, because it cannot be. 😀

Comment: So, until we create such a machine, this probably cannot happen.

My Response: Not that it has not been created, it cannot be created. You can travel anywhere in time if you switch your brain.
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From KabTV’s “Spiritual States” 12/25/22

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“One does not die with half one’s desire in one’s hand.” “He who has one hundred wants two hundred” (Baal HaSulam, “Wholeness in Life“).

Question: How can we understand this?

Answer: “He who has one hundred wants two hundred” means that we can never be fulfilled with what we have; we will always lack something. Even if we are lucky in filling our egoism with what we desire, our egoism will immediately give us a new task so that we get twice as much.

After having received twice as much, our egoism immediately puts the desire to get four times more before us. And so on. We are like a dog chasing its tail and trying to grab it all the time, but in vain.

Comment: Suppose I look at a rich person, and it seems to me that if I had at least 10% of what he has, I would be satisfied.

My Response: But the rich man is not happy. And you, after attaining what he has, would also be dissatisfied.

The essence of this is that our gains increase our egoistic desire. And so, one who wants a hundred and gets it, wants two hundred, and when he gets two hundred, he wants four hundred. And so on.

Comment: In principle, this is not so bad; there is something to strive for.

My Response: But at the same time you never have peace. Peace is the root of the Creator. On one hand, we want to be at peace, but our desire for pleasure does not provide it for us.

Comment: And it is still not bad. After all, when a person strives for something, he lives on future pleasures.

My Response: If this is within some kind of restrictive framework that gives him the opportunity to work, earn money, travel, have a good leisure time, and so on, then this is good because it fits into the general life of a man. But still, he is in constant anxiety.

After all, if he cannot always achieve what he wants, it causes him suffering.
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From KabTV’s “The Study of the Ten Sefirot (TES)” 12/18/22

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It is impossible for the will to receive to appear in any essence, except in four phases, which are the four letters of HaVaYaH (Baal HaSulam, The Study of the Ten Sefirot, Part 1, Inner Observation, Chapter 6).

Question: Why did the Creator create the desire to receive—creation—not at once but precisely through four phases of development?

Answer: The fact is that the Creator wanted the creation to be able to somehow generate itself, control itself, react to external influences, and even learn from previous or future generations.

It is impossible to create a creation in one go because in order to continue to develop it must be changing in its foundation. So from generation to generation it will constantly grow

If it were to be in a static state, it could be created with a single action. But this is a gradual process because creation must evolve all the time.
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From KabTV’s “The Study of the Ten Sefirot (TES)” 8/14/22

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For this reason, any expanding light consists of four phases in the impression on the vessel (Baal HaSulam, The Study of the Ten Sefirot, Part 1, “Inner Observation,” Chapter 6, Item 24).

Question: Where did the four phases come from if there were only two discernments in the light?

Answer: Yes, but we always receive four from two discernments. The second one comes out from the first, then this second, which wants to be like the previous one, makes a third one from itself, and the third, which wishes to implement this change, becomes the fourth one. This is where it ends.

This is HaVaYaH, the four-letter name of the Creator Yod-Hey-Vav-Hey. This is the way He is manifested. And only the very last stage is considered creation.
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From KabTV’s “The Study of the Ten Sefirot (TES)” 1/1/23

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The three developmental stages of the Jewish people are symbolically called the forefathers—Abraham, Isaac, and Jacob or the right, middle and left lines. Sometime after leaving Babylon, this society needed additional development, which can only happen when greater egoism is revealed, is corrected, and it is risen above even more.

In the past, Abraham pondered how the absolute quality of love and bestowal could be reached. Later, he revealed this problem and found the solution: there needs to be a constant growth of egoism above which his group, this small nation, will keep rising.

Therefore, the next stage of development required an increase in egoism within this group and the revelation of its second stage (the first was revealed in Babylon), over which they needed to rise.

But it is not that simple. At first, egoism grows and everyone takes it well, falls into it, and begins to work with it. That is, all kinds of selfish motives dominate, influence, and subdue people. They try to rise above them by adhering to the same methodology, the ideology of Abraham, to unite and care for each other rather than for themselves, as much as possible.

The Torah (Bible) mentions this struggle, about the nation going through the Egyptian states, how they fought among themselves and together against their ego, against the Pharaoh, the new level of egoism that continually broke out between them.

Abraham’s group was in Egypt for 210 years. This is a conditional measurement of units of time, just like the four stages of direct light at the foundation for the four-letter name of the Creator, that is, a formula in which there are always four components of successively developing stages.

Therefore, the egoism that manifested in them consisted of four stages, and the time of the Egyptian exile it was called 400 years. In fact, it lasted 210 years (conventional units), and the remaining exiles fell to 190 years.
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From KabTV’s “I Got a Call. History of the Jewish People” 5/4/14

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Question: How does a person’s involvement in the internal processes of the group help him accelerate his progress and even, perhaps, go through spiritual states more painlessly?

Answer: When a person is engaged in materials that speak about the next level of the world, then from there, from that level, the surrounding light shines on him. He gets a little charge.

By being engaged in connection with his friends, he prepares the conditions for the influence of that same surrounding light on him. The most important thing is to work with light, meaning with your next level. To the extent that he aspires to it in study, in connection with friends, in disseminating it, in inspiration, in exalting it, from there the upper light shines on him the quality of bestowal that reigns at that level.

It is in this quality of bestowal that a person begins to rise above the virtues that he has at the moment. This is the principle of spiritual ascent—to attract the quality of the upper level, the radiance of the upper light.

Question: What happens if a person cannot find himself in this system?

Answer: He leaves this method and will return to it no one knows when. He will be given the same awakening again, only the external conditions will be much worse with problems, wars, and sufferings that will help him overcome the difference between the stage he is on and the next one, i.e., between today’s egoistic quality and the next, future, altruistic one.

Question: Have some of us already experienced this separation; have we repeatedly come and departed from this method?

Answer: I don’t know, maybe. Someday you will know, although it doesn’t matter. What is the difference, because when a person is in this method, he is immersed in it. If he goes forward, then he goes; if not, then no. It still does not convince him whether he was already in it or not. It is like he has been reborn every time.
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From KabTV’s “I Got a Call. Seven Years of Abundance and the Seven Years of Famine” 4/15/14

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Any light that expands from Him instantly consists of two discernments: The first discernment is the expanding light itself, before the form of “desire to enjoy” appears in it. The second discernment is after the form of “desire to enjoy” appears in it, at which time it becomes coarser and somewhat darker due to the acquisition of disparity of form (Baal HaSulam, The Study of the Ten Sefirot, Part 1, “Inner Observation,” Chapter 6, Item 24).

Aviut is what distinguishes the creation from the Creator. Creation feels its difference from the Creator; this quality is called Aviut, that is, something that obscures the light of the Creator and feels the difference from Him.

In our world, this is manifested as the coarseness of desire. There are desires that are coarser or purer. The gradation of these desires is called Aviut.
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From KabTV’s “The Study of the Ten Sefirot (TES)” 1/1/23

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Question: Time is usually represented as a river flowing in one direction. Some argue that time is like rain that consists of individual drops. And then our whole life looks like a set of individual frames, like a movie. How do you imagine time?

Answer: I do not imagine time; I imagine actions. For people who measure themselves by the actions they perform, time flows in a completely different way, on a different scale than for others.

Comment: If I understand correctly, time flows in the material world regardless of whether our states change or not, i.e., regardless of us.

My Response: Relative to whom does time change? Relative to me. Does my neighbor live in the same time as me or not? Or does he have a completely different scale? Therefore, it is all subjective.

We live by a mechanical clock by which we measure ourselves. But how this hour passes for him and for me, I do not know.

Question: If a Kabbalist himself consciously changes his states—hastens them, slows them down—then does he control time?

Answer: He controls time according to his connection with the Creator or his distancing from Him.
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From KabTV’s “Spiritual States” 12/25/22

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