Question: In the spiritual world, embryonic development can be at seven, nine, and 12 months. Why not just nine but seven and 12 as well?

Answer: They are the same nine months, only they can be either shortened to seven or increased to 12. In our world as well, babies are born in the seventh month, eighth month, and even earlier.

And if the fetus is overdue, this is also bad. This can lead to very bad consequences. In this case, the acceleration of fetal development and uterine contractions are prompted, and the fetus is pushed out. As if the host throws the guest out of his house.

Comment: In Hebrew, month is called Hodesh—from the word “Hidush” (renewal).

My Response: After seven months, corresponding to the seven Sefirot (Hesed, Gevura, Tifferet, Netzach, Hod, Yesod, and Malchut), the embryo practically finishes its main development. But there are two additional months that are higher than Hesed, Bina and Hochma, which complete the nine months.

The fetus is completely closed at that point, and what remains is only for it to leave the mother and start to develop.

Question: And where do the 12 months come from then?

Answer: There are such special conditions when there is even 12 months of intrauterine development. This is described in the Talmud but as an unusual phenomenon.
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From KabTV’s “Spiritual States” 8/6/21

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Question: It seems to people that the spiritual world is something subtle, barely perceptible. Are the feelings that arise in the spiritual world between the so-called feminine and masculine concepts stronger or weaker than in the material world?

Answer: It is much stronger in magnitude. Billions of times!

Therefore, when reading the primary sources, we should not visualize what is written in them in the images of our world. In the spiritual, everything is totally inverse since it is aimed at fulfilling and delighting others. There is a completely different understanding of the feminine and masculine concepts.

In our world, by physical bodies—inanimate, vegetative, and animate—we mean an object that occupies a certain volume, has a certain weight, and some physical parameters.

In the spiritual world, a body means a spiritual object that correspondingly has spiritual parameters, and in particular, the desire to receive pleasure.
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From KabTV’s “The Power of The Book of Zohar” #18

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If we strive to return to the state that existed before the shattering brought by the Creator, then we reveal a higher power within our unity. Therefore, the practical science of Kabbalah is entirely based on connection. It is from this point of view that we must consider our whole life and especially what is happening to us now.

In our so-called last generation, all the forces of nature start to act against us at all levels of the modern world. And this is intended to reveal to us the futility of all our attempts to correct our life at the still, vegetative, and animate levels we still exist in. The correction must take place precisely at the human level so that love can cover all transgressions.

Only then will we be able to reach spiritual existence, only if we correct and establish it by connecting all our separate and opposite parts. The spiritual world begins to open between us and all of nature pushes us toward this. If we do not agree to live like animals that live today only to die tomorrow, but want to achieve immortality and perfection, this exists only on the spiritual degree and not on the still, vegetative, or animate levels.

The spiritual level can be revealed only inside our connection, that is, when we rise above our still, vegetative, and animate nature to take the desires of the human level, broken and divided by hatred and mutual rejection, and make efforts to bring them to unity.

And then, based on this difference in potentials between the rejection due to the division in the human level and the connection that we will be able to achieve on it—within the tension that arises between these two levels—the result of our efforts will manifest as the advantage of light over darkness, that is, the advantage of connection over rejection.

And we will be able to understand the spiritual world, the spiritual force, that is, the Creator, revealed to us in accordance to the measure of our union and love above all rejections and wars.

Therefore, as humanity develops, more and more forces of separation and states of recognition of evil are revealed. Modern civilization is not deficient in anything except for one thing: correct, good relations between us. Then we would easily be able to adjust both our corporeal and spiritual life in the best way.

This is the ultimate goal of our existence. And all problems and troubles, personal and general, that are growing day by day, are designed to show us the need to recognize evil. It will become clear that all our happiness and unhappiness depends only on our connection or distancing, which determines everything that happens in nature.

Therefore, extinguishing fires, planting trees, and all other measures will not help us. Only through our connection with each other can we favorably affect the whole of nature. And by moving away from one another, we destroy the entire environment. So, from the human level, we influence the inanimate world, plants, and animals.

Humanity will have to learn from the new science—the wisdom of Kabbalah—that by our connecting or distancing, we influence the entire universe, everything that happens on Earth: typhoons, extreme heat and cold, planets and stars. In the end, everything depends only on the degree of connection or distance between people.

We still have to understand this new science, to what extent we can with our inner properties cause the entire universe to be a good and harmonious world. This is the science of the generation of the Messiah, the end of correction; to the extent that we can correct ourselves, we will see such phenomena in the world around us.

It is necessary to understand that absolutely nothing in nature around us in the macrocosm and microcosm can change except as a result of connection or distance between people. It is very important to correctly direct your thoughts and desires and realize that everything depends on this.

At first, we lack the sensitivity to reveal this. But if we start to think about it more and more, then as in any profession, we will achieve perfection, the subtlety of perception that will allow us to feel how it all actually works.

The human level is above the still, vegetative, and animate, and therefore, only by our unity can we bring the entire universe and especially the planet Earth and its surroundings to complete balance at all levels.

The strength of our unity is the engine that carries us forward to the world of absolute good, united by positive connections.
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From the Daily Kabbalah Lesson 9/4/21, “The Creator is Revealed in the Connection Between Us”

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We are inside our own egoistic desire, which naturally makes us care only for ourselves. Therefore, if we want to feel and comprehend the Creator, by ascending to spiritual existence, we must resist our egoism and fight against it in order to follow the opinion of the Torah, the opinion of the Creator instead of our own opinion.

This work to belittle ourselves, to bow our egoistic desire to the desire of the Creator, must be carried on continuously, and in such a way we build a higher world over this world.

This work is called faith above reason because we set the desire of the Creator above our desire, we raise the forces of bestowal over the forces of reception. Despite our desire to distance from others, we need to annul ourselves in front of our friends. And thus we shape the properties of the Creator in us and begin to feel Him according to the similarity of our properties.

This work is becoming clearer, more focused, and precise. Over and over again we return to our desire for pleasure so that we reformat and organize it in a new way. Now we feel everything inside our egoism: all of reality, this whole world, the whole universe. But if we exchange our desire with the desire to bestow to the Creator, then instead of this world, we will see the upper, spiritual world, true and eternal.

To do this, we make the transition from knowledge to faith above reason. Why is this called faith and not just the opinion of a higher one? Because every time we build the Creator’s property of bestowal over our desire to receive pleasure, over the property of reception, and it turns out that this is not simply faith or simply bestowal, the opinion of the Creator, but faith above reason, that is, Bina, which rules over Malchut.

Only in this form do we ascend higher and higher until we move out of the sensation of this world into the sensation of the upper world, and we continue until we acquire the entire property of Bina. First, we begin to separate from Malchut and enter Bina, then Malchut is included in Bina, and by this we reach Keter.

Through this work, we reveal the Creator and the upper world, each time more and more. Gradually, we start along the well-trodden path leading us to understanding what creation is, how humanity, the entire universe, all of nature, and all the worlds are built. Our path should include everything that allows us to explore better the connection between all parts and to feel ourselves inside the creation.

At the same time, we will inevitably fall and get confused. If we shift from state to state, from stage to stage, then everything that was before is erased and we lose all sensations when entering a new stage. After all, we perceive reality in ten Sefirot, and when they are renewed, when a new desire comes and new nine upper Sefirot above it, then a fundamental change occurs in our entire Kli in which we feel reality. Therefore, there is a separation from the previous state, from spiritual perception and sensation, and a transition to a new state.

One needs to get used to such transitions, called “day and night” in the work of the Creator. A new day does not come without the night, without the disclosure of new, not yet corrected Kelim. And when we find ourselves in these new desires, we do not understand where we are and we become confused. This is night in spiritual work.

You need to get used to such work at night, to the feeling of darkness, the loss of sensations and understanding, and realize the need for such states because it is impossible to come to a new state, to a new stage, without them.  It is the work in darkness that helps us to see what is still lacking in order for the night to become equal to the day, the darkness to shine as light, and to come to the state that everything is as day.

This entire path, from the very beginning to the end, is at the expense of bending ourselves down, lowering our egoism, until we start working with it more and more. From Malchut to Bina we hide our desire, and when we attain the degree of Bina, the degree of bestowal, we begin to awaken the desire to receive pleasure and ascend from Bina to Keter.
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From the 1^st part of the Daily Kabbalah Lesson 9/1/21,“Lowliness and Subjugation”

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Question: The symbols of Rosh Hashanah are certain foods at the festive table. I would like to understand where they come from. Why do we eat the head of the fish, pomegranate seeds, and carrots?

Answer: This is taken from what are called hints of the New Year. We expect it to be good, that we will succeed in the coming year in greater attainment of the Creator who will be revealed in even greater unity between us.

Therefore, we ask the Creator to provide us with correct intentions and desires, the correct way of getting closer to each other so that we can reveal Him in our unity because He is revealed in the correct connections between people.

This is what we consider the head of the year, Rosh Hashanah. That is, the most important thing is the unity between us in which the Creator is revealed. We want it to become our head. And as a symbol of this, we eat the head of a fish.

Fish, by the way, is not meat or vegetable, but something neutral, as if it does not belong to our world. It comes from water. Water represents the light of Hassadim, the light of mercy. Fish is what grows in this light of goodness.

Question: So the Kabbalists chose the head of fish for a reason?

Answer: The head is the head of the year when we want to mark that we now want to rise to a new level and advance in a new way.
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From KabTV’s “Spiritual States. Rosh HaShanah and Yom Kippur“

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On the New Year, we wish each other a good entry in the Book of Life. According to tradition, all human actions are recorded in heaven. We want to be recorded in the good book for the righteous and not in the book of the wicked. Therefore, we wish this to each other when wishing a happy New Year.

In the Rosh Hashanah prayer, there are words: “Happy is the man who does not forget You.” What should we not forget? We should not forget about love for each other and connection. After all, the main rule of the Torah is to love your neighbor as yourself. Especially on Rosh Hashanah at the beginning of the new year, we want everything to be soaked in honey, sweet, kind, and good and we wish each other a good year.

By getting closer to each other, we get closer to the upper force, to the Creator. If we failed to do this last year, then we want to come to this in the new year by getting closer to each other and through this to come closer to the Creator, which is the most important thing.

The essence of Rosh Hashanah is to crown the Creator as the only ruler in this world. It is clear that the Creator is one, single, and special force acting in all of reality, and this is a fact that does not require our consent.

Yet, on the other hand, we ourselves want to feel that the Creator is the greatest force in the world, which determines everything. We want to be His servants, who unquestioningly fulfill His orders.

We want the Creator to rule over the entire world, that is, over all our desires one hundred percent. This is what we consider to be a good new year for ourselves.
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From KabTV’s “The World” 8/24/21

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Rosh Hashanah celebration is the beginning of the new year according to the Jewish calendar. Like any other nation celebrating the new year, we hope that it will bring us a good renewal.

Rosh Hashanah is preceded by a period called Slichot (Repentance) when we make a critical analysis of everything we have done over the past year and check how well or poorly we treated people.

Judaism is built on the principle of love for one’s neighbor as for oneself, so a person is obliged to calculate whether he really behaved kindly toward all people in the world. Then he sees that he did not always comply with this principle, and therefore repents and asks for forgiveness for having offended people and committed a crime or an unintentional mistake.

After such repentance, we come to the beginning of the new year. Rosh Hashanah is a special day from which the new year begins. After all, according to the Torah the world was created five days before Rosh Hashanah. On the sixth day Adam, man, was created who, as it is known, sinned and was expelled from paradise. Therefore, we are obliged to correct Adam’s transgression, because we are all parts of his soul.

In fact, there are four beginnings of the year. The year really begins with the exit from Egypt, about which it is said: “And I will take you as My people and I will be a God unto you.” Therefore, the new year, the new period, should be counted from the moment of leaving Egypt, that is, in Pesach (Passover).

The second beginning of the year is Rosh Hashanah, which we are celebrating now. Then there will be a holiday celebrating the beginning of the year for trees—Tu biShvat (Arbor Day). There is another beginning of the year to commemorate the gift of the Torah.

It turns out that we are celebrating the four beginnings of the year. But the most traditional holiday at the beginning of the Jewish year is Rosh Hashanah.

The traditional symbols of Rosh Hashanah celebrations are apples with honey and a round challah (special bread). They express our hope for a good new year. It is also customary to eat pomegranate on the holiday, symbolizing with its seeds a large number of good deeds that we commit to do in the new year.

At the celebration, it is customary to eat a round challah since the circle is a symbol of perfection. Apples and challah are dipped in honey to celebrate a good, sweet year.

It is customary to eat the head of a fish and wish each other not to stay at the tail but to be the head. The fish also represents the creature that lives in the water and water symbolizes mercy, Hesed. The child at birth comes out of the mother’s waters in which he grew up.

All these symbols indicate that we are entering a new period, a new life.
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From KabTV’s “The World” 8/24/21

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Question: Does a person need to believe in himself? When he begins to study the science of Kabbalah, should he be sure that he will be able to attain the upper world and take the next steps?

Answer: If a person has questions about his fate, about the upper force, why all nature is created in this way, what it wants from him, and what is intended for him, then he must find that out no matter what.

And it doesn’t matter what else arises in front of him, just put the rest aside, dismiss it: right now I’m doing this. You must clarify the issues that concern you and then you will decide whether to go further into the study of Kabbalah or not. But in principle you should not miss this opportunity.

Question: What is confidence in the path?

Answer: It is a feeling that without figuring out my path I see that I am simply lost in this life and I have nothing to live for. I look at others and how they live, I don’t want to live like that. I have to live with a purpose, with “lightning” in my heart, and see my life path in this.

Having found this out, I will already decide what to do next. I need it. Otherwise, why do I exist? If a person has such an approach to life, one must implement it.

Question: The word “confidence” has a correlation with the word “faith,” but at the same time, as far as I understand, a person should not believe in anything just like that. He should be sure to clarify exactly what is most important.

Answer: You do not have to believe in anything or succumb to any arguments of others. You need to go only in unison with your opinion, read books that talk directly to your heart, and thus move forward.
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From KabTV’s “Kabbalah Express” 7/19/21

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Zohar for All, Lech Lecha, Item 101: In the middle of the garden is a pillar that is formed with all the colors. When that Ruach wishes to rise to the world of Atzilut, it undresses that clothing of the air of the Garden of Eden and goes into the pillar, rising up to the place from which it came out, to the Nukva de Atzilut, as it is written, “And the spirit will return to God who gave it.”

The middle line, which arises upon the symbiosis, upon the correct connection, of the male and female principles, is the pillar that rises from the lower world to the upper world.

This pillar consists of three lines that seem to intertwine, resembling a twisted column or the spiral of a DNA molecule.

Question: And why does it rise intertwined and not straight?

Answer: Because one quality constantly prevails over the other. It should be so that they always seem to interact with each other in various combinations, each manifesting itself at the expense of the other. We cannot feel one thing without comparing it with another.

Therefore, intertwining in such an alternate combination of who is bigger, who is smaller, in what qualities, they eventually carry us forward, lift us up into the world of Atzilut.
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From KabTV’s “The Power of The Book of Zohar” #18

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Question: If I choose the path of light, how is this reflected on people who follow the path of suffering?

Answer: Every person who chooses the path of light becomes its conductor into our world. Our world receives great nourishments, lights, and then more people subconsciously yearn for this path.

So, each person who engages in correction helps everyone ascend. He helps people understand evil before it is embodied in matter and thus avoid problems, blows, and many wars.
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From KabTV’s “Fundamentals of Kabbalah” 7/14/19

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