The desire to receive pleasure that the Creator created is opposite to Him, the Light, the quality of bestowal, and this is why it only wishes to receive. However, when the creature reveals its opposition to the Creator and desires to become like Him, to bestow, it rises higher and higher in the qualities of bestowal that it receives directly from the Creator. Yet, its very central, original point remains concealed.
The desire to receive that becomes revealed to us in Malchut of the world of Infinity absolutely does not know anything about itself. It is just like an infant who sees something happening in front of him and wishes to participate, thinking that everything adults do is good.
In this same way, Malchut of the world of Infinity restricts itself and says that it wishes to be just like the Creator and nothing else. The Light agrees and plays with the child. It gives Malchut all the necessary strength. If you want a screen, here it is. Here are the Partzufim of Galgalta, AB, SAG, MA, and BON, and the world of Nekudim.
The first time the Light, the Creator, reveals the creature’s true essence to it is during the breaking of the vessels. Imagine the “cruelty” with which it was done. However, at this point, there is no creature. We are only referring to the matter of the desire to receive pleasure. During the breaking, just how opposite the creature is from the Light becomes revealed .
However, this is not yet its own revelation. It is the Light that breaks the desire, and itself together with the desire. In this way, the system of the world of Atzilut and the worlds of BYA (Beria, Yetzira, and Assiya) are created, and a certain perfect state is attained, where everything is prepared for the birth of man.
Man is born out of a special union of Malchut and Bina. When this unique creature, based on the union of the qualities of reception and bestowal, appears, it acquires the possibility to make its own conscious actions with the purpose of gradually attaining the purpose of creation.
This is a very complicated topic, and there are not enough words to express it. The Study of The Ten Sefirot reveals the structure of man in a very general form, without going into any special details. We only know that man arises from the middle third of Sefira Tifferet of the world of Yetzira, but it is impossible to understand the meaning of this without sensing the spiritual world. It is similar to speaking about a phenomenon in this world that you have never encountered.
So, man is born, and he begins to work with the entire system that was created before him, the system he came out of and thanks to which he was born. The system of worlds has a special interweaving of the forces of reception and bestowal with the purpose of leaving this special creature called man with the freedom of choice. Once the creature was broken, the broken souls begin to raise a prayer, MAN, and build Malchut of the world of Atzilut.
This is what our inner work consists of. If we want to connect between us and become like “one man with one heart,” we must become included in this Malchut and obligate it to rise toward Zeir Anpin of the world of Atzilut in order to connect with Him. We must work within the same boundaries and on the same levels where the Creator played with the creature, when it had no knowledge or understanding of anything: in Malchut of the world of Infinity and all the worlds that spread from there downward, until the creature acquired individual perception and consciousness.
We are not able to work within the area of our original qualities, our own “I.” We can only work on becoming included in the upper one, the Creator. This is because our root remains concealed until the very end of correction.
Thus, when we awaken Malchut, we do it through faith above reason. We only ask to be included in the upper one, only to become like Him, to join His actions. This adhesion is also done by the upper one, just like the entire descent of the worlds from Above downward. In the same way, we must obligate the upper one to lift us back from below upward.
However, we never touch upon our true, natural “I” anywhere along this entire path, and we never play with it. We do not touch upon the Creator’s essence, but only His attitude toward us. In the same way, we do not touch upon our own essence, but only our attitude toward Him. We work with the entire range of attitudes between us, except for these two extremes, these last points where, for now, we are absolutely powerless.
Once we complete our full inclusion in one another, Malchut in Bina and Bina in Malchut, me in the Creator and the Creator in me, a special union happens that is called “Rav Paalim uMekabtziel,” and the end of correction, Gmar Tikkkun, is attained.
From the 3rd part of the Daily Kabbalah Lesson 10/2/2011, TES