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This means that the Creator is something that we feel outside ourselves. There is no condition of attaining creation, and everything is felt in our attributes and our desires.
The uppermost attribute is the attribute of Keter, in which we feel the Creator; it is the attribute of love and bestowal as a result of the work of the nine lower Sefirot.
Thus we have to tune ourselves according to this tuning fork, according to the tenth upper Sefira and constantly adapt all the other Sefirot to it.
This isn’t easy, since the right intention is attained in the group during the study by drawing the Upper Light from the point of Keter, and by using all the other attributes. Everything we do in this world when establishing the mutual connection between us is necessary in order to constantly check ourselves through this connection.
The uppermost part of Keter has to be detached from us. We have to purify it more and more each time, to raise it and separate it from us. It has to become more and more transparent in our feelings.
Then there are eight Sefirot: Hochma, Bina, Hesed, Gevura, Tifferet, Netzach, Hod, and Yesod, our desires that can be corrected, and Malchut, which cannot be corrected.
The uppermost Sefira – Keter, the lowest Sefira -Malchut, and everything that we can imagine between Malchut and Keter is between them as eight Sefirot. It is with regard to this system that we work.
At every stage in his development, a person has to think only about how he can raise Keter by revealing Malchut more and more and trying to see it like Keter in the previous eight attributes.
Keter shines downward, and at the end of correction, it spreads in a way that it gradually merges with Malchut with the help of the work in the eight Sefirot between them for 6,000 years or 125 levels. The eight Sefirot between Keter and Malchut is the network of our mutual connections.
From KabTV’s “Secrets of the Eternal Book” 3/26/14
Rabbi Judah, Treatise Yoma 10a: The son of David will not come until the wicked kingdom of Rome will have spread [its sway] over the whole world for nine months. The wicked kingdom of Rome is the force that dominates a person’s heart and mind, rejecting everything that Kabbalah says about the purpose of humanity. It throws the person to the level of our world in material concerns and goals, and he becomes immersed in the cult of the body and polytheism.
This is what happened in Rome and Greece, as they were mutually completing each other: Greece in philosophy and science, and Rome in physical strength and struggle for earthly power. Therefore, Rome and Greece, in this sense, are the opposite of Jerusalem.
The kingdom of evil actions is those countries ruled by evil, but not explicitly. Is it possible to call the United States, for example, the kingdom of evil, since it seems to be a free country?
However, at the same time, such a state seems to prevail in the personal, public, and Hollywood settings of the whole society that aim at making a person an absolute robot, brainwashed to the extent that he thinks about nothing and operates according to the canons prescribed by this environment.
We see this not only in the United States, but also in many other countries that are operating on the same principle. Just in the United States, it is seen much more clearly and vividly.
“To spread over the whole world for nine months” means to reach final maturation and birth. When it really is ready to fully grow in our world and conquer it, the force of Messiah will be manifested on the border between intrauterine and extrauterine development. It is then that it can be manifested from the opposite condition.
However, from what is happening in the world, we can conclude that we are not in this state and that we still must work hard to achieve it. In any case, we will come to it by striving forward, either in a bad way or in a good one.
We want to make our way so that humanity will avoid catastrophes, wars, disasters and crises, so that all these troubles would be solved within us in the struggle against our nature and called to the force that pulls us out of it, which is called the Messiah, the deliverer.
Therefore, we must strive only for good, and in contrast, even if we feel evil, it is not going to be real because it will be manifested only in relation to the good that we reveal. In other words, even a little bit of evil will be enough for us to realize that it cannot be worse because everything is determined in comparison.
Let’s fill the whole world with the Light, and we will then see within it, little dots of egoism (darkness). This will be sufficient for us to want to get rid of them and to appeal to the Messiah, to the force that will free us from the ego.
From KabTV’s “Will the Messiah come?” 11/14/14
Question: In the well-known story of Job, human suffering is described, which to a greater or lesser degree touches each one of us. Job was (Job 1:1): …whole-hearted and upright, and one that feared God, and shunned evil. And in spite of it all, troubles fell upon him one after another.
In the end, the bitterest news arrived that a powerful storm had destroyed his house and his ten children were all killed. When he heard about these events, Following this event, Job stated (Job 1:21):…naked came I out of my mother’s womb, and naked shall I return thither; the LORD gave, and the LORD hath taken away; blessed be the name of the LORD. The first question that pops up for each one of us is, “Was this fate?”
Answer: There are no accidents. There are forces of nature that act on and influence all parts of creation and on all creatures in general, and on separate parts of substances and on substances in general. You can relate to them however you want, but first of all, you conclude that this is not just blind fate but a process that passes through the whole of creation and includes you.
Unlike the natures of the still, vegetative, and animate, we have the ability, with the help of unity and connection between us, of attaining such a common bond, thanks to which we stop being the harmful part of nature. Through this, we neutralize the bad developments. And the same development that must exist will pass over us in the right direction.
Question: It follows that the freedom that is given to us is expressed in a change in attitude to what is happening?
Answer: This is not just an internal attitude, but rather it is also an action. All of nature is united. And humanity within this nature has become a negative factor, since disagreements rip us apart, with each one building himself at the expense of others; we hate each other, distance ourselves from everyone, and we fight all the time.
It follows that in all of nature, only we are harmful, and so all kinds of disasters happen to us. If we were to continue to connect with unity, agreement, cooperation, and Arvut (mutual guarantee), then certainly we would accept the forces that develop us in a positive manner. Freedom is given to us for this.
Question: Why specifically Job, who was “whole-hearted and upright, and one that feared God, and shunned evil” is the one who received blows, becoming the symbol for human suffering for all generations?
Answer: If we ask the people who surround us, then everyone will tell you that they are wholehearted and upright, like Job. “I am evil? No way! I am a decent and loyal citizen!” That is how each one of us relates to himself. Nobody feels the general imbalance! “As for me, the whole world should burn, the main thing is that it will be good for me; I won’t feel this. I am ready to be on an isolated island in the heart of the ocean of the burning world, and nothing concerns me.”
That is what Job also thought: “Thank God, I have everything, so it is okay.” He was whole-hearted and upright when it was good for him, and when it became bad, he also thanked the Creator: “The LORD gave, and the LORD hath taken away; blessed be the name of the LORD!” Ultimately he perceives what is happening as the action of the higher power which he cannot influence in any way. I would say that he is portrayed as a fool. He agrees with what was and with whatever there is, but he himself doesn’t do anything.
I think that the same thing is happening today with people. Ask anyone: “Is there a crisis?” Yes. “Is there climate change?” Yes. “Is it true that this is dangerous?” Yes. Everyone sees that there is no work, people are sick, couples divorce, and children live on the street. All this is true, but thank God! Why “Thank God?” And where are you? How are you “whole-hearted and upright”? “Thank God.”Is this your attitude? That is how it must be? So the suffering continues so that people will change their attitude towards life.
From KabTV’s “A New Life” 5/28/14
Our task is to make an effort, “Like an ox to the burden and a donkey to the load.” (Masechet Avodah Zarah 5b) There is a goal and we must reach it anyway. Either the host will sit on us and give us blows with a whip, and then we act like beasts, or through the environment we ourselves will develop the importance of the goal within us, yearning to be like an Adam (man) who is “similar” (Domeh) to the Creator and reach adhesion with Him. And then we advance on our own, without waiting for blows.
In this way we give the Creator satisfaction. We don’t give the Creator any satisfaction through what we do because of blows. This is the entire difference between the natural path of development “in its time” (Beito) or the path of accelerating time, “I will hasten it” (Achishena), the way of Light.
It is impossible for me to reach my correction by the way of suffering, the way of “in its time.” Each and every blow changes something in me, but it is not considered to be me and is not recorded on my account. For the greatness of the Creator, the importance of the goal and devotion are what is required from me, things that must come from the person, what characterizes the person; whereas, it is through blows that I am just shaken a bit to awaken and push me towards scrutiny, work, and changes in values. So we must understand that it is impossible to advance through blows.
Either we develop the importance of the next state through the environment from the start, which according to our nature is not at all important to us, but through the environment we build its importance and advance, or we receive blows that oblige us to begin this process. But ultimately we will be doing the same work with the environment, the importance of the goal, the importance of the Creator, and the clarification of the inferiority of our ego.
So the “path of suffering” doesn’t exist. The way of “in its time” is not a path. It only helps us to understand that the Creator pushes us towards changes and forces us to wake up through these blows. Then I enter a group for this, which is the right environment that will begin to push me.
Even though for me this is unpleasant, I don’t flee; rather, in spite of it all, I go further inside. We all need to be aware that in a state such as this it is impossible to flee; on the contrary, it is necessary to forge ahead. If I want to enter and I come across opposition, I can back off and leave, and I can also push even more and break in.
Therefore there is no path of suffering. If I will not push myself through the environment by myself, then from above pressure on me will be increased. And then the very effort that I had to give to advance in the path of “I will hasten it” and didn’t give, will take the form of suffering and blows that compel me to return to the right way.
It is not necessary to wait for the blows and suffering for us to advance. We don’t advance anywhere through suffering. In the best circumstances, we will want to flee from the blows to the right environment, and there we will already begin to clarify how to go on the path of “I will hasten it,” meaning the importance of the environment, the importance of the Creator, the importance of the teacher and all the means that can pull us forward. This must be our first level, and then we accelerate time and our development.
From the 1st part of the Daily Kabbalah Lesson 11/26/14, Writings of Baal HaSulam
“Ye shall not steal” means that you shouldn’t take upon yourself what you cannot correct since it belongs to someone else and not to you. It is about the attainment of the limit of a person’s ability to work in order to bestow.
You have to take the uncorrected parts of your desires, since otherwise you will not be able to work with them in order to bestow. Therefore you have no right to cross the border (the corner of thy field), which separates the ten whole Sefirot from the tenth part, and you should determine that this part is not mine. Even if these are your desires, if you cannot correct them, they cannot be yours.
“Neither shall ye deal falsely nor lie one to another,” means that you have to see the clear border between the desires that you work in (the upper part of your soul, GE) and the desires of the lower part of the soul with which you cannot work in order to bestow, and with regards to which you restrict yourself and don’t touch.
In other words, no matter what relationships you have with others, the truth is above these relationships and their different outcomes. This means that the truth, the Creator, His place, His greatness, the law of the world and the universe, is above everything and above everyone.
Therefore, a person cannot work when the truth is under his control. He has to constantly place himself under the system of values that don’t belong to him in any way. They should always come first and he should accept them above all his decisions and his solutions.
Question: If we speak about the connection between people, is there always a force called the Creator between us? Does that mean that it is independent of the actual connection but that there is a connection for the sake of unity?
Answer: We have to establish a full and absolute connection between us called the Creator. If we focus on this connection, it will gradually be revealed among us. This constant intention for the maximum revelation of the Creator is our continuous movement forward to the extent that we learn the method of connection, unity, and correction, which is the Torah.
Therefore, “Neither shall ye deal falsely nor lie one to another,” means that there cannot be a connection between us without the Creator.
From KabTV’s “Secrets of the Eternal Book” 3/26/14
Torah, “Leviticus,” Kedoshim 19:09-10: And when ye reap the harvest in your country, do not reap up to the end of the edges of your field and do not pick up the harvest that has fallen. And not to strip your vineyard clean and do not pick up the separated remaining berries in your vineyard, leave those for the poor and the stranger, for I am the Lord thy God.
A field means the material desires of a person, which one should cultivate. While correcting them, one uses them for unity and interaction in the overall system of interconnection between all people.
Do not pick up the harvest that has fallen, means that you aren’t able to completely correct yourself. The first nine Sefirot correct themselves through our efforts, request, interconnection, and the work with others. The tenth Sefira is not only impossible to correct, but even to ask for it is impossible. We aren’t able to ask for this egoism to work towards bestowal, since it’s our foundation that separates us from the Creator.
Suppose we have a desire of a certain thickness. It can soak up the properties of the Creator until the last section, up to the tenth. A tenth part doesn’t accept the properties of bestowal.
If we were to correct all nine parts, then in the end we would come to a state where there would be only one-tenth remaining, which will be corrected by the Creator. This will be His very last deed, which will end 6,000 years of our correction.
The inability to self-correct the tenth part is manifested in all prohibiting actions. We are talking about the desires on the different levels. There are desires on the inanimate level, where you want to make vegetative desires by raising oneself from the ground to the next level as a plant.
There are desires that become animate from vegetative, and those desires from the animate level you raise the level of Man. In all of these corrections, there are always actions that are forbidden to you, and all of this is related to the tenth.
But there are times when you can take some desires from the tenth part that is called “remove the top of the milk” and move it back to the first nine Sefirot. Therefore, prohibitive desires are relative. This means that you yourself can’t use them, but the poor passing next to your field can.
It’s also a correction. You leave the forbidden desire of yours to the poor, and when the poor uses it, it corrects your tenth. You can’t lift this part from the property of reception to the property of bestowal, but the poor can.
In turn, the poor person who receives this food from you isn’t able to use his or her tenth part of it, and should give it as a donation (Maaser) to the Temple or to something similar. This is how the chain of our interconnection must work.
Question: How will one feel that this is the tenth part with which I can’t work?
Answer: You will feel it when you don’t have any more strength to do anything else. If you feel you’ve given your 100%, then you only have a tenth left.
Working with the Light at high levels, a person feels and controls all his desires and one is able to see through oneself. In our state we don’t perceive it as yet,; however, a Kabbalist, who is in the spiritual environment, is able to clearly separate the first nine Sefirot from the tenth. One feels what is possible to do and what isn’t. This is first.
Second, one feels the edge of one’s field here as one’s Malchut, one’s desires over which one has no control and therefore leaves them.
In order to better understand this action, imagine that you’ve ordered a person in our world to kill one’s own son, as Abraham was ordered. Can a normal person do it? Never. There are certain boundaries (the edge of the field), which we can’t transgress.
From KabTV’s “Secrets of Eternal Book” 3/26/14
Question: At the end of his journey after having been through everything a person can go through in life, King Solomon says in the book of Ecclesiastes that ultimately everyone will listen to the Lord and will fear His commandments and will observe them since this what a person is. What did he understand at the end of his journey?
If you reach that, you attain happiness simply and unequivocally. The Creator, meaning nature, says to you: “I have created the evil inclination, I have created the Torah as a spice, for the Light in it reforms.” We need to fulfill this one and only formula and then everything will be all right.
Because all of a person’s desires are egoistic, in order to receive: “A person’s inclination is evil from his youth,” which means that he wants to receive everything for himself. Therefore, no fulfillment of these desires ever brings us happiness. A person attains happiness only if he finds in these desires the right attitude towards others and fulfills them in the form of bestowal.
This form of bestowal is called Hevel (meaning “vanity” in Hebrew) and you focus only on that. This meaning should be taken in the positive sense and not in the negative one. So “everything is Hevel Havalim (Vanity of Vanities)!” is with an exclamation mark and not with ellipsis.
I want to connect to everyone that way in order to fill their desires, and they fill my desires, thus we can mutually feed one another: I can feed you and you can feed me. But no one can ever fill himself.
Question: Let’s continue the journey. Suppose he discovered it today. Could it be that in a year he would look back and say to himself once again that happiness is not there?
Answer: When you connect with everyone, you build a society in which everyone is incorporated in one whole and everyone fills everyone else. There is no limit here. It is an infinite society like a circle. This circle never ends and the general common desire and the filling are constantly renewed.
Then we attain the state of a collective life when I exit myself and feel everyone. It is as if I am detached from this corporeal body and enter the spirit that is external to me. I live in others and this is how I feel eternal life.
Thus, I begin to feel my life in a spiritual form, virtually external to me. I enter a totally different dimension and ascend above the feeling of life, death, and time. I, thus acquire a new psychological state. This is what we should reach and it is therefore called Hevel, spirit.
From KabTV’s “A New Life” 5/23/14
Writings of Rabash “Shlavei HaSulam,” “But the More They Afflicted Them”
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Writings of Baal HaSulam “Mutual Guarantee,” Item 28
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