Question: How can we say at any given moment, in spite of any problems, that “There is none else besides Him” and that “He is good and benevolent” if I feel the opposite at the moment? Do I have to combine the feelings with words?
Answer: We begin to work from a state of total uncertainty. We only hear and read that “There is none else besides Him.” This is how the first article in Shamati begins: “It is written: There is none else besides Him.” This is what Kabbalists say! But these are only words for me that have no meaning. So how do I develop them?
I try to turn these words into actions that will impress me. So I find a group in this world that claims that “There is none else besides Him,” and I am incorporated in it so that it will influence me and convince me that indeed there is nothing else but the upper force. At least they speak about what Kabbalists say.
I connect to that group and subdue myself before them, raising my friends above me, so that the principle of “There is none else beside Him” will be heard more loudly and so that I will feel how important it is. I try to be under the impression of this slogan, which in the meantime exists only on paper for me.
But if I work with my friends, I begin to receive the Light that Reforms through them. This Light is in their words, and to the extent that I exert myself in the group and subdue myself before it by serving my friends, the Light changes this slogan. The Light is dressed in these words and brings them to life. I begin to feel the life in the letters that make up the words “There is none else besides Him.”
I begin to feel the letters as live vessels that are full of Light, and then the vessels, my desires, begin to move together with these letters according to the Light that goes through them. It isn’t just a Light, but rather a “formatted” Light that has taken on the form of these letters. It turns out that I am impressed in different ways by the sentence “There is none else besides Him” and begin to see, to understand, and to feel how it’s expressed in different states and manners. I learn to work with it.
The sentence that used to be dead for me, just a written slogan, gradually begins to come to life. Accordingly I try to fulfill it in different states, the good and the bad. I hold on to it especially in the bad states, since in the meantime I am an egoist. If the uniqueness of the Creator, “There is none else besides Him” and “good and benevolent” is revealed to me in unpleasant ways, it means that I am acquiring vessels of bestowal and that I rise above this pain. I advance towards the state of: “Don’t do unto your friend what is hateful for you.” I hate this state and want to rise above it. I don’t think that the Creator has caused me all these troubles, but rather, I attribute them to my ego. Thus I acquire the attribute of Bina, “to bestow in order to bestow.”
Then, in very unpleasant states, I begin to receive pleasant states, which is much more difficult, since I have to rise above them. It’s already faith above reason on the second level, not only above the desire to bestow, but also above the desire to receive. I already work with AHP.
It’s as if I work against the good and the benevolent, which means that I receive both the good and the evil equally, as the same thing. Thus I reach love, about which it says: “Love thy friend as thyself,” and then “Love thy Lord,” the highest level of this state, Keter.
All this work is done in “faith above reason.” The moon stands for Malchut, which “sanctifies” itself in its darkest state, and by that begins to illuminate with the Returning Light. It has nothing of its own, and it doesn’t need anything of its own either. It says to the sun that it wants to be like it. The more the moon becomes like the sun, the more the earth determines all the appearances of the moon, to the extent that Malchut is adapted to Keter.
From the 1st part of the Daily Kabbalah Lesson 4/24/13, Writings of Rabash