How To Receive In Order To Bestow

Dr. Michael LaitmanA question I received: Why is it written that ascension from one spiritual step onto the next one takes place through the thickening (Aviut) of the screen since Aviut is a characteristic of the vessel (Kli) and not the screen?

My Answer: The screen is the spiritual vessel. After the First Restriction (Tzimtzum Aleph), the will to receive cannot serve as a vessel. The spiritual vessel, the Kli, is that which I can pay with.

If I come into a restaurant and say I am hungry, they won’t look at my desire to eat; they will be looking at how much money I have, in other words, at my screen. This means I will be measured by what the thickness (Aviut) of my screen is, or what my ability to receive in order to bestow is, what my power of intention is, and what amount of my former egoistic desire I am able to attach to my anti-egoistic screen and to the intention to bestow.

With a screen that doesn’t have any thickness, nothing can be received; it is merely a restriction. A restriction is a screen with a zero thickness which means that I don’t wish to receive anything for myself and I don’t know how to receive in order to bestow.

How much can I receive to bestow? I can receive the amount that equals the thickness of my screen. If the power of my screen is 20 grams, I will be allowed to receive exactly this amount in order to bestow. Both actions must unite in the screen, as the reception and so the bestowal. When they are united, it will be for the sake of bestowal.

From the 2nd part of the Daily Kabbalah Lesson 6/23/10, Article Preface to the Sulam Commentary

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From This World Into The Next

Dr. Michael LaitmanThe Zohar, Chapter “VaYetze (And Jacob Went Out),” Item 88: It is written, “A Psalm of David, when he fled.” He said the psalm while fleeing because previously he thought that the Creator would punish him for his sins in the next world. And when he saw that He wished to avenge him here in this world, he was happy and said a psalm.

“This world” and “the next world” are two spiritual degrees because we exist in the Upper Light and see our qualities around us against this Light. This determines the reality we perceive.

Consequently, any state we experience is a state of concealment of the Upper Light which hides from us behind our egoistic qualities. It is revealed only to the extent that our qualities become similar to it. It follows that each of our states is called a “world,” (Hebrew “Olam” from the word “Olama” or concealment), that is a measure of concealment that we attain.

Therefore, “this world” and “the next world” are two degrees. One is what I feel and observe at this moment or what I can verify, investigate, and study. The other is a state to which I aspire, a measure of concealment that I want to reveal and attain. That is what the Kabbalists refer to as my next world.

From the 1st part of the Daily Kabbalah Lesson 6/23/10, The Zohar

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Weekly Torah Portion Lesson – 06.25.10

The Book of Zohar, Weekly Torah Portion “Balak,” Selected Excerpts
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Kabbalists On The Purpose Of Creation, Part 5

Dr. Michael LaitmanDear Friends, please ask questions about these passages from the great Kabbalists. I promise to answer them. Commentaries in brackets are mine.

It is known that the meaning [essence] of the souls of the children of Israel [those who aspire to the Creator, regardless of corporeal origin] is that they are a part of God Above [the property of bestowal]. The soul cascaded [diminished its property of bestowal] by way of cause and consequence and descended degree-by-degree until it became suitable to come into this world and clothe the filthy [egoistic] corporeal [desire to receive everything] body.

By keeping the Torah [studying to draw the Light of correction] and observing its Mitzvot [creating the group through Arvut, a mutual guarantee, the condition to receive the Torah] it ascends degree-by-degree [in acquiring the quality of bestowal] until its stature is completed [all 613 egoistic desires are corrected], and it is fit to receive its reward from The Whole [the Creator, who is completely giving and loving]. This has been prepared for it in advance [in the Thought of Creation], meaning attaining the holy [holiness = bestowal and love above one’s own benefit] Torah by way of the Names of the Creator [His qualities, that is, similarity to Him], which are the 613 deposits.
– Baal HaSulam, Introduction to the Book, From the Mouth of a Sage

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Answers To Your Questions, Part 2

Dr. Michael LaitmanThe Creator Is Absolute Good
Questions about the post "Kabbalists On The Purpose of Creation, Part 1"

Question: Right now I see the Creator as good that does good, even though I often scold  Him and believe that He is unfair to me and others. In the next moment, I can see Him negatively again. Is my ego painting this picture for me? How can I ask for MAN (prayer)?

My Answer: Study the articles of Rabash together with us. He is the only Kabbalist whose articles describe all the spiritual Laws in detail, as well as the states that a person goes through as he attains them.

Question: I quote: “The Creator is absolute goodness.” I want to feel the Creator, bestowal, all the time, but how do I feel it and to whom do I bestow? On the one hand, bestowal is absolute good, but on the other, it is simply a blind law. If we are desire, which is matter, and we must become similar to the Creator, what exactly are we supposed to become? By becoming similar to the Creator, we will turn into a different matter, a different substance, so what will we feel?

My Answer: You should know that there is no answer for this question. You will find your own answers through attainment. Answers to spiritual questions come only to the extent of your entrance into the spiritual quality of bestowal. This is possible only through a systematic and practical study of Kabbalah. All theorists will remain with their questions refuting Kabbalah disdainfully in an effort to justify themselves. All of your questions have already been answered on this site, so read up!

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Daily Kabbalah Lesson – 06.25.10

Shamati #99 He Did Not Say Wicked or Righteous
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Preface to the Wisdom of Kabbalah,” Item 61
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The Book of Zohar – Selections, Chapter “VaYetze (And Jacob Went Out),” Item 132
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