Some souls need to correct more in themselves, others need to correct less. However, when they return to the root of their soul, each attains perfection. There are souls that pertain to the main systems of Adam HaRishon akin to the brain, the heart, the liver, and the kidneys, like vital organs of the common soul.

Yet, on the other hand, in perfection, a cell at the tip of the heel is just as important as a cell in the brain. Only in our material world can a person live without an arm, a leg, or some organs. The spiritual world is perfect; therefore, every part is just as important as all the others.

If someone does not complete his correction by even 1%, there will not be general perfection. Even if all the others are already corrected, because of his incomplete correction (< 100%) final correction will not come. It is difficult to understand this spiritual principle: all are equally important, but each differs according to the roots of their souls.

However, when we return to the World of Infinity, no one will feel any differentiation from the others. If one carries out everything that he was obliged to according to his qualities, then, he has realized himself completely.

Therefore, although most souls pertain to the level of Nefesh, a smaller amount pertain to the level of Ruach, an even smaller amount to the level of Neshama, and only some pertain to the complete degree of NRNHY, nonetheless the common Light shines to everyone! The whole Light of Infinity fills everyone in the common, corrected soul.

We cannot understand this in our world with our uncorrected qualities because we exist in such lack of perfection that we cannot even imagine the corrected state of the soul.
[15182]

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The Book of Zohar, Weekly Torah Portion “Shelach Lecha,” Selected Excerpts
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Every soul while correcting itself improves the condition of the collective soul, and by doing so, it helps all the others to correct themselves; they, in turn, also contribute their corrections to the common soul. First, everyone must realize the root of his soul by bringing his spiritual gene (Reshimo) to its individual, final correction (Gmar Tikkun Prati). Our individually corrected state is then our complete engagement in the collective soul of Adam HaRishon.

So, what is the common soul of Adam HaRishon after all? Is it all me, or am I a part of it? The common soul is all me, and all the others are perfect already. It is from them that I draw the desires which I must fulfill. I’m like one small organ in the body which has to provide for the entire body in all its parts with my share and my work. Hence, the whole body is revealed in relation to me, but only to the measure in which I fill it.

Suppose that I’m related to the vascular, lymphatic, or nervous system; I am uncovering only the parts that are related to that system. In this way, I disclose the entire system of Adam HaRishon in relation to me. I adjoin this tremendous desire of the common soul to myself. In relation to the others, I become like a mother, ZAT de Bina, or in other words, like “the cow that desires to feed its calf.” In fact, I must fill them with the fruits of my labor.

So, I begin to pull all their desires into myself. These unfilled desires have empty spaces that require my filling. They are unfulfilled because I haven’t accomplished my work. When I do, I begin to feel the entire system of Adam HaRishon.

In fact, this is my spiritual vessel or my will. It seems to be located in others, but it is mine. It turns out that I’m working like the Creator who wishes to fill the creatures. I act as bestowal in relation to this foreign desire, and they are, for me, the receiving ones. So, I unite with them and treat them with love like the Creator treats the entire collective soul.

However, I connect only with that section of the soul which is related to me or to the system that I am to fill. In this way, I attain the state where I feel myself as the whole Adam HaRishon and, through it, I discover the whole Creator. As I identify myself with the collective system of Adam HaRishon with which I am able to unite, and as I contribute my work to each part, I unite with all these parts in the corrected form.

In fact, everyone is corrected but me. It turns out that I disclose Adam HaRishon for what he is, and I acquire the life of this common soul which is the Malchut of the World of Infinity. This is the manner in which every person must realize themselves. They must correct their individual attitude, their personal egoism, and absorb the desires of all others, feel that they are his, fill them, and, through them, attain the entire system of Adam HaRishon. In this, they discover the whole Creator.

From the 4th part of the Daily Kabbalah Lesson 6/2/10, Article “Which Degree Should One Achieve?”

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A question I received: How can a person check how much he has advanced from lesson to lesson?

My Answer: I must actively work on making clarifications about my advancement, in fact advancement depends on these inner scrutinies. What do I want? Is it for my sake or for the sake of bestowal? Do I have connection with the friends in this regard? Do I need them or not? Do I work from an egoistic desire or an intention to bestow, from the side of the Creator or the creature, above my egoism or within it? The whole advancement is based on such self-analysis.

It’s possible that after a good lesson, these clarifications will reveal my bad state to me, but they will be more precise, and this means that I am advancing! Every day should give me a simple result: I should come to the next lesson tomorrow with a more clarified desire. Whether or not I have a desire is irrelevant, because it is given from Above. However, does this state become better defined?

Possibly, this analysis will lead me to a dead end where everything becomes unclear and foggy. But this too indicates greater clarity and clarification. The Light that comes to me during the lesson provides me with definitions; whether they are positive or negative is irrelevant. These definitions allow me to perform a more refined and precise analysis in order to evaluate myself, my state, in regard to the Creator or the goal – in all the directions.

In this manner, the Light affects the desire: When it illuminates it, I see more in it. Even if I stop discerning anything, and suddenly I  become completely confused and foggy, this too is called seeing “more.” These situations also offer degrees of understanding.

From the 1st part of the Daily Kabbalah Lesson 6/2/10, The Zohar

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Shamati #8 “What is the Difference Between A Shade of Kedusha and A Shade of Sitra Achra”
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“Preface to the Wisdom of Kabbalah,” Item 60
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The Book of Zohar – Selections, Chapter “Tetzaveh (Command),” Item 131
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Baal HaSulam explains that the study of the Torah (Kabbalah) differs from all other activities in this world. No special qualities of this world can help a person study the Torah, be it intelligence, wisdom, creativity, a sharp mind, erudition, or knowledge. Only the Light, by acting upon a person, can help him advance. This advancement is in correction and not the accumulation of knowledge.

Therefore, the study of the Torah can be likened to a medical procedure that we undergo. Our coming to a Kabbalah lesson is similar to a person who comes to a doctor for a treatment. If a person desires it and prepares himself each time, expecting that it will make him better, then after many procedures (many Kabbalah lessons), the correction occurs.

Thus, we also need to check ourselves and determine if we approach the studies with the correct intention. Our intention is particularly important while studying The Book of Zohar since this is the most powerful and effective means for working against our nature. It is also necessary to check and evaluate ourselves after the lesson, after this “medical procedure.” “Have I advanced in some way toward the goal, toward love and bestowal, and toward the willingness to unite with the group? Do I feel an increased greatness of the goal?” If so, I feel the importance of the goal, the significance of spirituality, and the Creator to a greater extent, and this gives me energy and the desire to advance.

How much we understand The Book of Zohar is irrelevant. It doesn’t matter if a person doesn’t know the original language of The Zohar or if everything it tells us about seems very distant and unfamiliar. Even people who have studied the Torah in its simple interpretation their whole lives, also don’t know what is written in The Book of Zohar. They are even more confused than those who have never studied the Torah.

Thus, we should open our hearts (rather than our ears and minds) to receive the medicine. It’s needed so that our egoistic heart can be transformed into an altruistic one, under the influence of “the wonderful quality” (Segula) contained in The Book of Zohar. We should accept every word that we read in The Zohar as a drop by drop infusion. Indeed, the Light comes to us drop by drop, and thus, they are called “drops of fortune” (“Mazalot,” from the word “Nozel” – dribble). For this reason, we should wait patiently for this medicine to affect us, drop by drop, until we reach “complete success.”

From the 1st part of the Daily Kabbalah Lesson 6/2/10, The Zohar

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The Book of Zohar – Selections, Chapter “Tetzaveh (Command),” Item 116
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Writings of Rabash, Shlavei HaSulam, Article “Ancestral Merit”
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Our entire work amounts to making the shift from perceiving reality inside egoistic senses to perceiving reality inside altruistic senses. This is the whole difference between perceiving this world and perceiving the Upper World. It is the difference between our current perception of reality (where we are living a lie, far away from the Creator, without knowing where we exist) and the understanding, perception, and knowledge of where we exist, or rather, inside Whom and with Whom we exist.

The switch in perception happens by virtue of a person’s effort. There must first be a desire to change one’s perception; this will occur only if we desire it. That is why we have to strive to imagine a higher reality and to create its image in ourselves according to how Kabbalah Books tell us to, as well as to build such relationships between us in the group.

Then when we read about this higher reality during our studies, we will demand for a force to come from Above and open these senses, to unlock the locks on our perception, to allow us to reveal where we truly exist, instead of remaining in this deceptive, imaginary, made-up picture, which is presented to us today in our clouded senses. Therefore, our whole work lies in finding the right definitions, which are called the true reality.

Each of us should use all his strength, to the extent that it is possible, to try to imagine and depict a higher image where we are all united in our desires together with the Creator, and there is no difference between us. There, the Creator (the quality of bestowal and mutual love) dwells among us, within us.

In reality there is nothing except this state. There are no imaginary pictures. We should ask this reality to affect us and to be embodied in us. This should be the result of our efforts. This is what a person should aspire to constantly while reading The Zohar and other Kabbalistic books. This is also the reason why these books tell us about the true reality. Otherwise, we could read other books, written in a different style, or there would be no sense reading them at all.

Thus, when we read about the Upper Reality in these books, we should try to attain it. As Baal HaSulam writes in Item 155 of “Introduction to The Study of the Ten Sefirot“: “…through the yearning and the great desire to understand what they are learning, they awaken upon themselves the Lights that surround their souls.” The Lights come to us from the single state that exists, and in this manner we correct ourselves.

From the 1st part of the Daily Kabbalah Lesson 6/3/10, The Zohar

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A question I received: When evil prevails and everything looks gloomy, where do we find strength to ask the Creator for help?

My Answer: Even if a person finds strength within himself to surmount a “downfall,” it will be an egoistic achievement. It won’t help his correction. Overcoming and advancement are possible only through the power that comes from the group.

You fell because the Creator gave you an additional desire which triggered a bigger connection with other souls. A bigger desire is not added into your “point in the heart,” but rather through its revelation as the wrong connection with other souls. You sense that you made one more step forward, but at the same time you know that it’s false and you have to correct it.

Correction is only possible under the condition that you are willing to be inspired by the group, acknowledge the benevolence brought about by unity, and ask the Upper Force to connect you with others. Only under these conditions will your correction be in the right place.

From the 4th part of the Daily Kabbalah Lesson 6/1/10, Writings of Rabash

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