Through nine friends in the ten, I reveal the Creator’s attitude toward me and perceive it as light, as good. But for this, I, Malchut, first must restrict my egoism and build a good attitude toward them, which then become spiritual actions that are called restriction, screen, and reflected light. To that extent, I will reveal their attitude toward me.
I try as much as possible to subjugate myself and see my friends connected and belonging to the upper degree for me. The ten represents the spiritual vessel of the Creator to me, and its center is Sefira Yesod to which I adhere as to the manifestation of the Creator toward me.
This comes from the four phases of direct light that in regard to me are the nine upper discernments of bestowal, nine different qualities, colors, and sounds, no more and no less. Malchut does not feel anything, does not react, as if it does not exist at all if there are not the first nine Sefirot before it.
The first nine Sefirot are always ready, but the problem is to awaken Malchut to develop the desire to enjoy to such an extent that it will finally want to come into contact with the first nine Sefirot, to feel and hear something that is outside of it. This takes years because a person is locked inside himself absolutely hermetically, like a can of sardines.
The higher the soul, the greater the egoism in a person, therefore, it takes more time to get through to him. Sometimes, after twenty years a person still does not hear. So Baal HaSulam, being a very young man, accidentally discovered a Kabbalistic book when with his Rabbi from Pursov and was terribly pleased with his discovery. What he did not know at the time was that it would take another twenty years to really experience everything that is written in the book.
The preparatory period is very long, but you should not try to shorten this path; you just have to stubbornly keep going, stage by stage. You cannot stop, but you cannot jump over the steps either. We are in the hands of the Creator, and if He has revealed the beginning of the path to us, then we should not try to change anything but simply continue in the same direction. After all, everything comes from above according to the plan of the upper governance.1
Once I scrutinize that everything comes from the Creator and is to my benefit, I can relax and stop. This is the first checkpoint on the path. If I want to continue on, then I begin experiencing difficulties. Before that, the Creator made it difficult for me so that I would attribute all these incidents to Him and color my life pink instead of grey. Egoism supported this inclination because it was beneficial for it.
But from now on a different kind of work begins, the spiritual one. I must subjugate myself toward the right environment, and in this, I really have freedom of choice. I can remain in the state I was in until now, that is, in the egoistic perception of the principle “there is none else besides the Creator” or continue to correct the shattered Kli: leave my individuality and become included in the connection.
Here religion ends and the wisdom of Kabbalah begins in practice; we are talking about the correction of the common soul of Adam HaRishon. The beautiful speeches about love for one’s neighbor like in the UN are not enough; you need to practically and specifically organize in a ten. I must subjugate before nine friends and elevate them to the height of the Creator and bow my egoism before them every moment.
The Creator will work in the opposite direction, showing me friends as more and more insignificant and full of flaws. It is simply impossible to believe how the Creator gathered such terrible people in one place! This is where the work begins. Now, after the convention in Bulgaria, we should feel that we are entering real spiritual work.
The difference is that I do not want to attribute the results of my work to myself, I want to pass them through me to the ten. This is the work in reverse—it is for the benefit of the Creator, but through the ten. I am then indeed directed at the Creator because He is the one who exists between the first nine Sefirot.
I only want to elevate my friends, and by doing so, give contentment to the Creator. It turns out that the first nine Sefirot are the Kli that I build from my friends and elevate to the Creator. The Creator, who is between the first nine Sefirot, receives pleasure. I want nothing for myself, I make a restriction and raise the reflected light, but through this, I feel myself in a different nature.2
I look for the Creator through the center of the group. If I want to start working with the Creator, to bestow to Him, it is insufficient to just say that there is none else besides Him, who is good that does good; I need to connect to Him. It is only possible to connect to Him through a lens, focusing all qualities and desires on the one source that everything comes from. It turns out that the further realization of the principle “there is none else besides the Creator, who is good that does good” is possible only through the center of the group.
It is no artificial demand, I myself, my desire, consist of nine discernments. It is what happened to Malchut of the world of infinity. After it received the light that came to it through the first nine Sefirot; these qualities became imprinted in it. When it makes a restriction on the ordinary egoistic use of its desire, screen, and reflected light, it builds a model of the first nine Sefirot inside itself, which is called the image of the Creator.3
How do we open the valve in the center of the ten, the passage to the spiritual world? In order to do so, it is necessary to pull out, with your teeth, the stopper that plugs the heart of each of us in the ten.4
It is written, “All eyes tare fixed upon the Kingdom (Malchut) of Heaven.” This is how we have to keep aiming at the center of the ten, discovering that it disappears from us at every moment. Either we ourselves lose this aspiration internally or we are knocked out by external disturbances, but in the end we will feel that all this comes from the Creator. This is how He increasingly shows us our deviation, how much we are not directed at the ten.
It is as if I aim through an optical sight and constantly increase the precision. It seems to me that I aim at the target, but as soon as I zoom in, I see that there is a deviation: five degrees to the right. I adjust the scope and zoom in again, and I see that I deviate to the left. So I again adjust and increase the precision until I reach the maximum limit of my capabilities, and then I shoot.
This is how we should aim ourselves at the ten: initially we aim at its center, then we see how the Creator deviates us in different directions around this point. He does this with great wisdom so that we have to go against Him every time: He pulls to one side and we pull to the other side. So we follow Him in order to keep ourselves in the center. It is called “the dance of the bride.” Through these dances, relationships, we begin to understand and feel Him.5
From the 1st part of the Daily Kabbalah Lesson 11/26/19, “The Center of the Ten, Part 2”
1 Minute 21:40
2 Minute 35:00
3 Minute 50:30
4 Minute 1:26:15
5 Minute 1:36:15