Baal HaSulam “Matan Torah (The Giving of the Torah)” (abridged version): Why didn’t the Creator create a person with all the perfection that’s needed to obtain adhesion to Him?  The reason for this is that we need to earn an ascent through applying our own effort.

The Creator granted us the opportunity to earn greatness on our own. We apply our own effort to come to Him without shame.

Why did He create shame and put upon us the burden of having to apply our own effort? Why did He conceal Himself from us? All of this was done in order to give us the opportunity to understand the general system. And the only way to understand it is to go from an uncorrected state to a corrected one. One can understand perfection if he has seen its opposite. This is why the Creator broke us apart and thus gave us an opportunity to correct ourselves and to recreate a perfect system. By doing this we’ll comprehend all of Nature, which is the Creator.

There’s no other choice. This is the only way we can know creation in all its depth. All the actions and states that we go through along this path are necessary because thanks to them and to the corrections that result from them, we include in ourselves all the vessels and the Lights, thereby becoming perfect like the Creator. There is no other way to reach this state.

Nevertheless, why weren’t we created perfect to begin with? After all, isn’t the Creator almighty? Here we must understand that creating something on His level, in the same state as He, wouldn’t be considered omnipotence. This would be as if He didn’t create anything at all. If He is truly creating something, then that creation has to be opposite to Him. And then we are left with no choice but to come to similarity to Him from our opposition.

The “created being” is someone who possess qualities that are opposite to those of the Creator and yet is in adhesion with Him due to his correction. This is why the created being must go through all the states along the path in this manner, revealing the entire depth of the abyss that lays between him and the Creator. After all, by doing so the created being rises to His degree.
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From the 4th part of the Daily Kabbalah Lesson 11/17/2011, “Matan Torah (The Giving of the Torah)”

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Question: What is a spiritual structure (Partzuf)?

Answer: A spiritual Partzuf is formed only as a result of our connection with one another. There is no person who would have his own individual spiritual Partzuf. A Partzuf is a measure of our connection, and it appears only between us.

A spiritual degree is a measure of bestowal. However, for this purpose I have to bestow to someone. Let’s say I bestow to you. It means that I am heading this bestowal to you, I am its head (Rosh). I attach your desires to myself in order to fulfill them. This way the head and the body of my soul are formed (Rosh and Guf). Together, they are called “Partzuf.”
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From the 3rd part of the Daily Kabbalah Lesson 11/17/2011, TES

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There is nothing besides the four phases of the Direct Light. But in order to detail them, we need the whole creation that was brought into existence under them.

Malchut of the world of Infinity decides that it must reach adhesion because it cannot bear the separation. It is full of Light, and on the part of the Light, the Creator, this is perfection. But Malchut discovers the exact opposite.

It’s just like a poor man who comes to his rich friend. The rich man gives him everything from the bottom of his heart. But the poor man still feels inferior because he isn’t the one who earned all that, and he cannot return his friend’s kindness in any way.

When he receives the treats, he pleases the rich man, but he isn’t the who has created this situation. If nothing changed except that all of it came from him, he would receive everything. He would receive and enjoy in exact same way. So what is the difference?

The difference is that he, himself, has to create this situation. Therefore, he has to leave the present state and then return to it independently.

This is exactly what happens in Malchut of the world of Infinity. It has everything except this extra part. There is full adhesion on the part of the Light, but it has to go through restrictions and through the process of development, in order to reach the same state. However, then the poor man will want it himself!

The poor man will remain poor, and he will want to receive from the rich man, to adhere to him, to depend on him, and to enjoy what he receives from him. The poor man must reconstruct this situation to the last detail. Otherwise, if he doesn’t go back to the exact state, he will hurt the rich friend, the Creator.

The only addition is my agreement to everything that You have created before, but now I reach it on my own. I do it myself! Then neither indigence, nor the weakness of the desire, nor the lowliness of the created being is a flaw. The poor man comes back to the same situation, a situation in which he has nothing, and everything comes to him from the rich man’s table. However, now it isn’t humiliation anymore but an honor.

Nothing changes in the situation between the two, except for the fact that a person shows how much he agrees with everything!
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From the 3rd part of the Daily Kabbalah Lesson 11/17/2011, TES

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Question: I cannot tie the relationship between us with what we are reading in any way. It seems as if the material we are reading is hanging in the air and has nothing to do with me. How can I tie it to myself?

Answer: At the moment, you are not feeling any connection with the material you are reading because you are not connected to the friends, to any of them. The moment you start to bestow upon someone, you will immediately understand what a Partzuf (spiritual organism), a Tzimtzum (restriction of desire), and a Masach (anti-egoistic screen) are, how to calculate with the intention to bestow, how you are connected with others through the spiritual Partzufim, and what is referred to by Ibur (conception), Yenika (nursing), and Mochin (maturity).

What is the meaning of begetting someone? I beget my attitude toward someone else. When I beget all my attitudes toward all the others, it means that I beget all the Partzufim of my Malchut, of my desire.

I beget all the Partzufim from the bottom upward, from my Malchut (desire to receive) to Keter (desire to give) of the world of Infinity. This ascent is made of ten Sefirot, and I have to beget my relationships toward the whole world within them.

How can I feel the entire world and all the people? It’s simple. The closer I get to the spiritual system, the more clearly I discover the network of connections before me. It even is said about our corporeal relationships that through six people we know, we can connect to the rest of the world. That is, we see that this is possible.

In the spiritual world, you will feel as if everyone is actually by your side. It is hard to grasp, but all of humanity is by your side. You will connect with each one, not indirectly like in our world where we discover that through six people, we can come in contact with everyone, but directly, with everyone.

It isn’t like our body in which there is a certain order and system of connections. By bestowing upon each part of the spiritual body, I connect with each one directly, like a point on a sheet of paper, folded several times, is glued closely to all the other points. I connect with everyone and bestow upon everyone, by creating the Partzufim.

Astrophysicists actually are discovering that our universe exists in this “folded” form.
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From the 3rd part of the Daily Kabbalah Lesson 11/6/2011, TES

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The stages of the development of the desire are often called “spies.” A person is under the influence of the Light and feels frustration and weakness; he is in disagreement with the Light, its program, and with his own goal. He is displeased with his desire, natural qualities, and the help the Light gives him. He gets to a state where all power is taken from him.

However, these impressions are necessary for our desire to determine what it lacks to become similar to the Light because inside of the desire, naturally, there is no independent power or mind. There is nothing but a reaction to the Light. The desire to receive is built like an imprint of the Light. Everything that exists in the Light is absent in the desire, meaning that the desire is nothing more than “absence.”

However, the Light exists; it is “existence.” Thus, the entire abundance, all that the desire to receive acquires, is the attainment of the difference between “existence” and “absence.” Something that it lacks in order to add to itself is called a Masach (screen) that the desire uses to reach the degree of the Light.

However, the spies revealed within us, who curse creation, the Creator, and the desire to receive created by Him, are the states that help us advance. We just have to try to gain strength with the help of the group, the environment. Advancing together with them, we overcome the spies.
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From the 1st part of the Daily Kabbalah Lesson 11/17/2011, Writings of Rabash

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Desire is the creature’s substance, the place where we feel alive and reveal the reality within and around us. The Light works with desire and develops it according to its program. At first, the Light develops desire directly in order to shape it. Then, inside the created desire, the fourth phase of the world of Infinity, the Light begins to create the conditions for its correction.

After all, this desire is still raw material. It does not feel, understand, or have freedom of will. It only operates according to the orders of the Light, which control it. This way the Light creates different forms of desire called worlds or concealments. The Light reveals and conceals itself a little, and the desire goes through changes, until it absorbs all qualities of the Light.

The further the Light distances the desire from itself, the more I begin to feel who and what I am, even though the desire does not yet have any freedom or independent development. Everything happens because of the Light. The desire, being an innate substance, acts according to set laws, and it does not have any choice in its reactions. A desire, a natural material that acts in accordance with established laws, has no choice but to respond.

In this way, development reaches a special structure called “man” who receives the choice either to act within his reason or above it. “Within reason” is an action that corresponds with the Light’s action—the matter’s natural reaction. But it is possible to achieve a reaction above your desire, which does not conform to the natural laws of nature—it is possible to create an ability to react in a way that is opposite to the reaction to the Light’s orders.

This opposite reaction is called “man” namely because it is similar to the Light. After all, when he follows the Light’s orders inside his desire, he is called a created being. However, when he doesn’t follow the Light’s orders but wishes to rise above the level of matter, to rise to the degree of the Light and become like it, then he must have an opposite reaction. In accordance with this reaction, he is called “man” or Adam, which means “similar” (Domeh) to the Light.

Thus, matter receives the name of “man” and its new development begins there. It has a variety of forms imprinted on it by the Light during the period of natural growth. However, now, this desire begins to work on its own. It strives to become like the Light. In other words, it constantly strives to have a different reaction to what the Light awakens within it.

The Light awakens reactions within him that are opposite to the Light’s behavior, but man must accept this game and, above it, become like the Light. This is referred to as work by “faith above reason.”

This work can have different forms. The Light sometimes reveals or conceals itself. Sometimes, it awakens bigger or smaller desires in man. Through these influences, it keeps awakening new reactions in matter. This way, matter learns through its reactions. It studies itself and the Light, which is an example for it. Gradually, it becomes closer to the Light in its qualities, until it completely merges with it.

It is clear that on this path, the desire collects understanding and sensations of itself and the Light. It learns the Light’s program and learns the Creator’s attitude toward the creature by the way the Light treats it. And to the contrary, it learns to overcome its own nature and become like the Light. In this way, desire’s substance gradually attains the degree of the Creator.
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From the 1st part of the Daily Kabbalah Lesson 11/17/2011, Writings of Rabash

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