## Independence And Equivalence

Question: What is “separation of Nukva” from ZA (Zeir Anpin)? Why does ZA have two Nukvas?

Answer: Separation starts when additional desires unfold in Nukva and she realizes what she lacks to attain the level of the Creator.

I existed in Bina together with ZA, and He filled me with everything that was needed for my existence. But I started to desire to be independent, like He is, and to totally adhere to Bina. At this point, I discover and feel that I’m incapable of it. This state is called discovering limitations (Din). If I accept these restrictions and correct them, then I become like Bina.

This is precisely what we need to do: Malchut ascends to Bina, Bina descends to Malchut, and together, they work on correction. Malchut can raise all her requests to Bina, and Bina passes to Malchut all its strengths so that the latter receives all the necessary properties of bestowal.

Now it becomes clear why ZA has to have two Nukvas: Bina is also divided into two parts. Everything expands from Bina; it determines all that will take place in Malchut.

Bina is the force of bestowal that is revealed from Above. The Creator wishes to give everything, which is called the Light of Hochma (Wisdom). But He wants the creature to be perfect, to receive this Light, and to act as an independent character, as a guest across from the Host and not as a beast ruled by nature. This is the will of Bina. Hence, it has two parts: upper and lower, GAR and ZAT, where GAR is Bina itself and ZAT is its will to bestow to the others.

Accordingly, Malchut has to be comprised of the same two parts. She needs to have her own part, the corrected one, which doesn’t lack anything, is totally independent, doesn’t need the Host, is unwilling to receive anything from His table of treats, and is total perfection. Besides, she has to desire to bestow everything to the Host in response and to delight Him without any connection to herself.

Therefore, there are two parts in Nukva: one that establishes its independence and the other its equivalence to the Creator. These are the two Nukvas of ZA: Leah and Rachel in relation to the two parts of ZA, Israel and Jacob.
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From the 3rd part of the Daily Kabbalah Lesson 10/4/10, Talmud Eser Sefirot

## World Kabbalah Convention: Unification Of Sparks

Question: The groups of northern Tel-Aviv and Holon arranged a wonderful meeting in preparation to the upcoming World Kabbalah Convention. I experienced an incredible feeling of unity with the people there even though I have never met some of them before. However, when I spoke with one of them at a later time, I realized that I couldn’t feel the same unity. Does it mean that it is easier to unite with the group?

Answer: Of course. When you are alone you become absorbed in your own qualities instead of rising above them. We have to unite above our personalities and our nature in order to achieve a mutual connection where we bestow instead of receive.

Each person rises with his spark and then all the sparks unite together. There, among them, we find the Light, the Creator. When all of us rise above our egoism and unite in the common goal, you feel the unity. But afterwards, while speaking with an individual in a setting where your spark does not connect with his spark, you naturally return to your corporeal attitude.

Question: Does this mean that the power of the Kabbalah Convention is that it makes it easier for the participants to unite?

Answer: Yes. The power of the Convention lies in the fact that we can unify all of our sparks or all of our spiritual impulses which are aimed at the inner force of nature, the unity between us, the desire to ascend above the material, animate, egoistic desire. This force of the environment influences us all.
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From the 1st part of the Daily Kabbalah Lesson 10/8/10, “The Matter of Giving the Torah”

## Fear And Love

There are two sequential corrections: 1. Return through fear and 2. Return through love. On the first phase I work against my egoism, building my attitude to the neighbor above it. No matter how great my egoism is and what pleasures are revealed in it, I am always above it.

My attitude to the neighbor is measured by my ability to ascend over a certain degree of egoism. That is why this correction is called “return through fear.” I ascend up the ladder by which my soul descended and thus I return to the World of Infinity. It happens through fear or awe because my egoistic desire rages inside me and knocks me off the path, while I build up my ascent in fear, worry, and opposition to it.

On the second phase, the return through love, my egoism no longer resists it. I don’t fight fears of falling into it, but on the contrary, I acquire the desires of my neighbor as if they were my own. This work also takes place above the desires, but they are the desires of others which I perceive as my own.

For example, you used to hate others, but now you discover that they are even closer to you than your very self, like your children for whose sake you would be willing to give up your entire life. You once again discern that it is your egoism speaking inside you, although it is now aimed at others. That’s because they are you, and even more than that.

Thus, the process of correction always takes place above the desire for pleasure. The discernment happens only with regard to the types of the desire: yours or “others.” We always work by way of faith (bestowal) above knowledge (reception).
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From the 1st part of the Daily Kabbalah Lesson 10/7/10, “The Righteous Feels Good and the Righteous Feels Bad”

## Daily Kabbalah Lesson – 10.10.10

Rabash, Shlavei HaSulam, “The Matter of Above Reason”