Good Environment – 11.18.10
Posted on November 18th, 2010
Question: How does the story of David and Bat-Sheva become expressed in group work?
Answer: The question is correct. We don’t work just on a person’s individual desire, but on the desire that is between us. That is precisely what was broken and it is what has to be corrected.
In the general desire for correction every person is present with his own particular egoism, which is not taken into account at all. Inside of me there are desires of the animate, vegetative, and still levels, which are not subject to correction directly. They will be corrected to the degree I work on the human level.
What needs to be corrected is the relationships between us, the threads of connection between us. This general desire is evil in relation to you – the intention for the sake of bestowal.
Leave everything else alone and work only on the human being in you, Adam, the one who has to be similar (Dommeh) to the Creator. All the other desires will automatically follow him.
That is why all of our work is done in the group. Malchut, Bat-Sheva, is the common broken Kli for which we have to find correction, unity. The discerning Upper Light AB-SAG comes and takes a part of the Light from us. That is how Uriah passes away, the Light Yod-Hey. Only Vav-Hey remain with which we can work.
Then David takes a part of Zeir Anpin, which is intended for correcting Malchut, and starts to work. Being a screen (Masach) with the intention “for the sake of bestowal,” he corrects Bat-Sheva and reaches the right Zivug, unity with her, in order to give pleasure to the Creator.
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Question: How can I check that I am going in the right direction?
Answer: You will never be able to find this out. To do that you would have to know where the final goal is and where you are. Then you could draw a straight line between the two points and discern the right direction.
But if you do not know these two points, then what can you do? And the fact is that you will never find out what they are!
That is why we have the group, which is the only opportunity to move toward the goal. You have to become included in it, and the more you join it, the more it will mean that you are moving in the right direction.
How can you check this? The moment you really start to unite with them, inside that unity among all of you, you will reveal the Creator. He will be your witness that right now you are going in the right direction, and that is no fantasy!
This evidence is the first supporting fact, and only then can you be sure that you went in the right direction. Before that, it is written, "One made efforts and found."
Efforts should be made during the study of the primary sources in the group. Everything else is auxiliary work.
[26941]
From the 4th part of the Daily Kabbalah Lesson 11/18/10, "The Essence of Religion and Its Purpose"
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Only the group can give you the desire to change your nature, and only the Light can change it, and only then will you really understand what bestowal is!
Today it seems to me that bestowal is simply to bestow to others. But that is completely incorrect!
How is it possible to bestow to others if in spirituality we unite as one whole without any differences between us? To whom do I bestow in that case: to others or to myself?
Therefore, right now we have absolutely no understanding of what bestowal is. This spiritual notion seems to get lost somehow. If I ascend to some spiritual level and see that on it everyone unites together, then it would seem like I have no one to bestow to: I am the only one everywhere!
We cannot understand this until the Light comes and gives us this spiritual vision. We egoists think that bestowal is when we give to another person by overcoming our lack of desire.
[26944]
From the 4th part of the Daily Kabbalah Lesson 11/18/10, "The Essence of Religion and Its Purpose"
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At the recent Convention I revealed that I cannot unite with others or cancel myself, and I am not even able to come close to anyone! So what should I do if that is my nature?
That is why there is a means called the Upper Light. This Light is contained inside the group, but it is concealed from us and we don’t see it. It is also the place where the Creator, the quality of bestowal, is found. So how can we evoke its influence on us?
If you start studying the true primary sources in the group: The Book of Zohar or Talmud Eser Sefirot, then this enables you to attract the Light and to awaken it from inside. Why? It is because when reading these books you read about inner states, and you thereby bring them closer, awaken them, and attract them to yourself.
You awaken the influence of this concealed, inner world upon yourself, and it shines for you. Gradually this corrects you, allowing you to connect with others, and then hatred, repulsion, and separation go away. You begin to understand the importance of this unity and you desire for it to come true. And suddenly, there is a certain “click” – your first connection with others.
If you imagine the levels of this unity in the form of a scale (from 0 to 125 levels) then it means that you have moved from point zero to one. And that is a foundation!
At the Convention, we felt this point of zero, the fact that we are unable to enter unity with one another. Now we have a goal in front of us – to demand the Light that Reforms with the help of the study and the right intention.
The moment you attain the first level of unity, you become “the son of the world to come” (Ben Olam HaBa). You understand and feel what this is. You start to slightly make your way around it and you already receive the first impression of the spiritual world.
After that, things will get easier. The most important thing is the first revolution! All the other levels will simply become greater and greater. Of course, the differences between them are great and colossal in might. But nothing can compare to entering the first degree. That is because when it happens you literally shift from our world to the spiritual world. And that is a fundamental breakthrough.
[26938]
From the “Kabbalah For Beginners” Program on 11/17/10
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Baal HaSulam, "The Foundations Of Intention," Item 59: …Malchut of the First Restriction is concealed in the "unattainable head" (RADLA) by the secret of the "foundation stone," which the builders neglected. And therein lies the secret of the three heads of which The Book of Zohar speaks, since the first head, RADLA, is corrected as "one above the other," while the head of Arich Anpin is corrected as "one inside the other."
There is a head of a spiritual Partzuf (Rosh) that repels the Light and is therefore called "one above the other," and there is also a head that accepts the Light and sends it downwards as "one inside the other." These two heads stand at the head of the World of Atzilut and constantly balance each other out with their work. This determines the root of the Upper Governance, which comes to us from there.
It says about Malchut, "One above the other"; Malchut is separated from the World of Atzilut and we no longer know what happens there. We don’t understand the First Restriction (Tzimtzum Aleph) since it is at a completely different range.
It’s similar to my ear, which is able to pick up sounds only up to the frequency of 20 kilohertz; I cannot hear anything higher than that. The First Restriction works on "gigahertz" so great, a range so distant that I don’t even suspect its existence. It is unknown and unclear to me.
Such fine qualities of the desire to enjoy and the desire to bestow exist there, and such fine discernments that we don’t even touch it. We aren’t refined and sensitive enough for it. This is called "one above the other."
There is a reverse order of Lights and Kelim, meaning that the desire of Malchut lacks the Light of Keter, Yechida. It turns out that the Light of Hochma ascends into the vessel of Keter, the Light of Bina, into the vessel of Hochma, and so on, until the Light intended for Malchut enters the vessel of Yesod. This is the beginning of the lack of correspondence of the Lights to the desires where all the Lights are not located in their places.
And Arich Anpin is corrected as "one inside the other," meaning that the Light of Hochma fills the desire of Keter. That is why the desire of Keter experiences a lack, a feeling that it is not filled by its Light, since this Light is on a lower level, the Light of Hochma.
However, we have to understand that the only Light that can enter the desire of Keter is the one intended for it. I cannot hear with my eyes or see with my ears! We are talking only about the degree of the Light that fills the desire, and the degree of Light in the desire of Keter is now felt as if it is the Light of Hochma instead of Keter.
From the 3d part of the Daily Kabbalah Lesson 11/18/10, “Beit Shaar Ha-Kavanot”
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The Zohar, Chapter “Tzav (Command),” Item 39: …since Malchut was taken from ZA and was built into a complete Partzuf. It follows that ZA is lacking the Sefira of Malchut, and as it is generally lacking from the Malchut, it is lacking from her in each of his elements, since each particular Sefira consists only of nine Sefirot, and not of ten. Hence, when the Malchut rises and joins ZA, she complements each of his elements into ten Sefirot, complementing each of his organs.
This is the law of the integral system. By completing any small part of the system, we complete all of its parts. All the particular Sefirot of Malchut are interconnected just as all the Sefirot of Bina, Zeir Anpin, and Hochma are. That is because all the Sefirot come from the general structure of Infinity: Keter, Hochma, Bina, Zeir Anpin, and Malchut, or the point of the letter Yod, Yod, the upper Hey, Vav, and the lower Hey. There is nothing besides this structure.
All the levels and worlds, which seem to have expanded from Infinity downwards until this world, are just the same structure of Infinity that we cannot approach correctly in its 100% authentic form. Therefore we have been given the opportunity to correct the same structure in a lessened form, to a smaller degree.
Therefore, we always complete the same Sefirot. All the Malchut in all the worlds come from one Malchut of Infinity in all of its particular Sefirot, which in turn also divide into its particular Sefirot and so on. All of their Malchut belong to the same Malchut of Infinity. All of the Zeir Anpin belong to Zeir Anpin of Infinity. The same thing is true for Bina – all the Binas belong to the Bina of Infinity, and likewise all the Hochmas belong to Hochma of Infinity.
In any place, any Sefira and any quality is connected to its source. And even though all the Sefirot are interconnected into ten Sefirot, there is always a connection between the parts with the same name.
So the Lights expand from Above downwards through ten Sefirot, from Keter to Hochma, Bina, Zeir Anpin and Malchut, or in the reverse direction, ascending from below upwards through the Reflected Light. But as the Light passes through this passageway, it always attains the Sefira intended for it, entering it and filling it with the necessary Light from the same place in Infinity that it came from.
If I want to fill a specific quality, I have to relate to it with the same quality, desire, and Light, and that is how I fulfill it. There is an aspect of the Light’s passage, according to screens, the dissemination of Yod-Hey-Vav-Hey from Above downwards or from below upwards, and there is an aspect of the character of the Sefirot. Therefore, an “ear,” for example, cannot receive Light intended for the “eye” or carry out its function. A screen over a specific desire can perform a special function that precisely corresponds to that desire.
It turns out that in any case there is a very precise division into HaVaYaH and three lines, according to their source in Infinity: the four-letter HaVaYaH (Yod-Hey-Vav-Hey).
From the 2nd part of the Daily Kabbalah Lesson 11/18/10, The Zohar
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The good and bad states are not defined according to the pleasure we feel from them. States can be good or bad either according to sensations or from the perspective of truth and falsehood. Every person who begins to develop his spiritual gene (the spark, Reshimo) perceives every state both ways.
According to his desire, a person perceives the state either as “sweet” or “bitter” because the desire is an “animal,” a simple matter. However, according to the spiritual spark, he perceives his state as true or false.
Further, everything depends on how important truth or bitterness is to us; it is more important to one person, less important to another. Our advancement depends on our ability to tolerate bitterness for the sake of the truth.
Let’s say that today, I can take ten pounds of bitterness and still I will hold to the truth. This means that I am ready to go forward. Tomorrow, I will be ready to take even fifteen pounds of bitterness. Bitterness means that it is against my nature, the desire to receive pleasure, as it happened during the last convention when we tried to connect and got scared, “Anything but this!”
However, when we know that the truth is in this connection and we want to rise over our bitterness, then we will be able to do it next time. We will be able to make a calculation according to truth and falsehood.
Even though I am not ready to connect, and it hurts and scares me to break my ego and rise over it, I still see that it is false, and I hate it. I can no longer remain in it.
So far, we do not have this hatred, but it will appear. Then we will break the impure shell, Klipa, and we will go on. We just need time to do this.
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From the 4th part of the Daily Kabbalah Lesson 10/17/10, “The Essence of Religion and Its Purpose”
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