Question: What is the purpose of our studying all that incredibly complex system of the worlds of Atzilut and Nekudim described in The Study of the Ten Sefirot?

Answer: We need to learn how to correct the breaking and which spiritual objects (Partzufim) and their parts will help. The world of Nekudim is the broken world, and the world of Atzilut corrects the breaking. We need to know which attribute corrects the corresponding attribute and who is responsible for each act of correction.

Each correction requires accurate knowledge as to what has been damaged, where the flaw is, and how, by what means, it can be corrected. All of it is clarified down to the tiniest detail, and only then is the correction made.

The problem of humanity is that we want to correct the world while lacking the faintest notion of what it really is. The world of Atzilut serves as the correct example for us. Until I know the cause of the breaking, which parts were broken, and how they functioned before, I can’t perform a correction.

The entire correction is based on the knowledge of the flaws. Only then can you build a system of correction. Humanity has no chance of reaching a good life and correcting something if we don’t understand what’s happening to us. Without this knowledge, how can we reach correction?

Therefore, our freedom of will is exercised solely in performing a correction. We study the system of correction which spreads from Above downward and contains the knowledge of the whole process from the beginning until the end.

When we rise from below upward, we cannot define either the beginning, or the process itself, or its end in advance in order to build the system of correction. Thus, we are using an existing system that evolved during the descent of the system from Above downward. However, we can use it only on condition that we are able to enter inside it and activate the entire system.

Therefore, we stand no chance to succeed by feeling our way forward, blindly, the way all of humanity is still does. Only the wisdom of Kabbalah will serve us as the instruction for correction.
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From the 3rd part of the Daily Kabbalah Lesson 1/11/2011, Talmud Eser Sefirot

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The Kabbalistic method is built on group work, on the connection between us, on the aspiration for all of us to gather together, to collect all the common forces, and with our mutual efforts to help every person come out of himself to others. In reality the method is very realistic and simple. In order to perceive the upper world, we have to stop paying attention to the “atoms” of our bodies and switch our attention to the emptiness in the “interatomic space.” We can do this in human society or in a small group that allows us to change ourselves.

We have to get together, mutually helping each other, and start shifting our attention from ourselves to what is between us. The work is unpleasant, unclear, and very unnatural for us. But that is why Kabbalists wrote an enormous amount of materials. By applying the Kabbalistic method to ourselves, we add to it, complete it, and materialize it. We begin to accept and feel it inside. As a whole we adapt it to us and to real time, and implement it in the present.

Therefore, we carry it out and research it, as well as develop the phase of the practical realization of all of Nature. Today the method is applied on us, those who desire to complement our sensation of the universe with an additional, external part. Moreover, this is not simply an additional part, but the most important part. We begin feeling forces, phenomena, and actions in interatomic space, meaning in 99% of reality. First and foremost this enormous volume is filled by a thought, a plan, forces, and their interactions, and everything that activates us, who are tiny, microscopic parts.

This attainment of the root leads us out of the state of time, lack of vision, and submission, in essence a state of non-being, to a state of clarity, eternity, and perfection. That is what the right realization of the science of Kabbalah gives us.

All of this is realized in the group, where we begin to feel how to come to the outside, to the perception of others. We go from the sensation of “the world inside me” to the sensation of “the world in the world.” If there are billions of people or souls instead of me, then by coming out of myself I begin perceiving the forces that act between us, and I feel all the souls as one whole, as one closed system.

Today even on the material level something is already telling us that the world is global and integral, and everything in it is interconnected. Thus, I begin to perceive everything on the outside as myself. I thereby acquire a great desire, force, and fulfillment, which is at my disposal. All of this becomes my “self.” These are no longer people, but simply forces that exist in this form.

That is how a person starts to reveal the true volume and vision of the world.
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From the lesson in Moscow on 1/16/11, Writings of Rabash

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We have entered the developmental stage of the greatest level of desire, Malchut. And most importantly, this desire is common.

This is the beginning of the age of the Messiah. If we view 6,000 years of development as 6 days, then we are in the last thousand, the last “day.” The difference is that we are now revealing the universal connection, Malchut that is connected to Yesod.

If Malchut becomes revealed by itself, it is the animate level. But if Malchut’s connection with Yesod, with Zeir Anpin, becomes revealed, then this is already the human level. Therefore, this connection that becomes revealed awakens our aspiration for something higher, causing us to search for the meaning in life.

We seem to have a connection with Yesod, which is the source from which life, the Light of Hochma, comes to us. We feel that we need changes and our entire world demands correction. Yesod also unites everything from above downwards since it is the sum of the previous five Sefirot (Hesed, Gevura, Tifferet, Netzah, and Hod).

On the other hand, Yesod is the place of union with the Creator (Brit, circumcision), which concentrates all of the corrections of the connection between the Creator and creation. This is the source from which Malchut receives the entire Light of life.

In our days we are beginning to feel this Yesod. We are suddenly awakening and we don’t understand what is our life—where does it come from? We die, but is there life above us?

We start to be impressed from feeling the connection with Yesod, which is becoming slightly revealed to us. This time is called the era of the Messiah, when the Light of Yesod has to pull us upwards (from the word Moshech, to pull out). Yesod is a male quality, whereas we, creation, are a female quality, Malchut. We have to elicit the union of these two parts, the male and the female.

For now our points in the heart are awakening because a small illumination comes out of Yesod and reaches Malchut. On one hand, each person feels an individual awakening inside. On the other hand, we feel connected with each other because Yesod unites all the Lights together from above downwards.

When all of these Lights pass through Yesod, unite, and come to us as one common Light, that Light includes many components and therefore awakens an awareness in Malchut that we are all connected. We have to attain equivalence with Yesod ,and the Light we receive from it awakens this universal connection inside us.

For now this connection is not correct, not good. We still have to go through the realization of evil and other corrections. But nevertheless, this connection has already emerged. These days are called the era of the Messiah because he pulls us out (Moshech) and elevates us.
From the lesson on Talmud Eser Sefirot on 1/7/11

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Question: How can we increase the demand for unity even more?

Answer: A person never does anything unless it comes from a feeling of necessity. You have to ask yourself the question and clearly have the following picture before your eyes, “Where do we reveal the upper world? When do we reveal it? In what do we reveal it? What is the Creator?”

If you answer these questions, then you will arrive at the fact that the inner connection between us is the single soul in which the Creator becomes revealed, and He is the common force of nature that is already now bringing all of us together, pushing us to unite, while we oppose it.

All the people in the world feel this way. Look at the dependency that exists, at the things happening in the world, and the unpredictable, sudden events in nature. All of this is in order to force us to think about it, to come closer to each other, and answer the question, “What do we have to do?”

More and more people in the world are asking, “Why is this happening?” And eventually this “Why?” will lead us to the right answer: that we aren’t similar to nature and are, in fact, opposite to it.

If we feel this, if we depict this clear picture to ourselves and it is constantly facing us, if we talk about it, discerning more and more of its aspects, details, and dependencies, then we will gradually become part of it and it will live inside us. We will demand for it to be realized inside us.

This is the aspiration for it to be realized inside you, for this inner connection between all of us to come true. This is the revelation of the common soul.

When a person starts to feel this necessity, his aspiration is called “MAN” and it evokes the Light that Reforms (Ohr Makif).

However, if we cannot correctly depict the system of the universe as being one, single, closed, integral scheme in which we are all small elements, like totally interconnected little wheels, if this fact is not crystal clear to you, then of course the question of unity seems purely theoretical and sounds entirely silly, like a boy-scout motto.

It has to be felt as a necessity. Otherwise we do not attain the goal. Otherwise, everything is in vain.

We simply have to see this picture in the world today because the world does not change. When we think about the upper world, we think it is detached from this world, but it is not! Rather, it is a more internal part of it, the place where we are all united together. It’s like several screens on a computer where on the first screen we are disconnected and see our world. On a more internal screen we already see our unity with each other, and so on, as we reveal increasingly internal screens.

Therefore, we must now already imagine that everything depends on how we relate to the world. If we really imagine this picture and desire to go from the first screen to the second, then we are raising MAN. This is aspiration and progress forward. This is already the movement that evokes in response an illumination from the second screen upon me that attracts and corrects me. That is how it works.
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From the talk at the meal in Moscow on 1/14/11

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Question: If we advance only by virtue of the environment, then when will our choice come from our own altruistic intention, Lishma?

Answer: We have to attain perfection, and it contains two parameters:

1. On one hand, I am independent and equal to the Creator in every way,
2. On the other hand, I am similar to Him in every way.
In that case, I am independent and perfect.

It turns out that independence and perfection have to unite and bring me to the final state. But how can independence and equivalence exist together? How can I reach perfection by elevating both of these qualities, which are opposite to each other?

To enable this, the Creator had to add a third factor to the two already existing ones (Him and me). This third factor will be the place of our meeting, the place of revelation. It is where I will reveal my independent self and the Creator opposite from me.

It is necessary to create a “territory” where we will be able to be partners, opposite but equal and united. This territory is called the sum of the souls, the Shechina, Malchut. After the breaking, we as well as the Creator are outside of the boundaries of the sum of the souls, and now we must meet there. We do this to the degree we are able to participate in this process and reveal one another.

That is why creation was broken. It broke into many disparate parts, which are the degree of creation’s independence, meaning its separation and detachment from the Creator.

We have to use this situation, which is why Baal HaSulam writes that we have to keep every person’s uniqueness. After all, it will never be duplicated in anyone else. Every person must be independent and special.

But on the other hand, we must give every person the opportunity and help him reach equivalence of form with the Creator. By means of one’s uniqueness, by having an inimitable combination of qualities and desires, a person develops them in order to direct them toward bestowal. That is how he reaches equivalence with the Creator.

This similarity is actualized by way of uniting with others. Why isn’t it done through uniting with the Creator? It is in order to preserve independence. When working before the Creator, a person nullifies himself, whereas in relation to the group, he can play the decisive role, similar to the Creator.

The place of our meeting is the territory of the group, which was artificially created and divided into parts. We come there in the middle line and unite. There we actualize the Zivug of HaVaYaH and Elokim, the unity of judgment and mercy.

However, if a person does not think about these three elements: him and the Creator, uniting in the group, then he incorrectly imagines the realization of the goal of creation which awaits him.
From the 1st part of the Daily Kabbalah Lesson 1/12/11, Writings of Rabash

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Question: How can we calibrate our attitude so as to aim it towards the goal?

Answer: You have to do it according to the principle, “Israel, Torah, and the Creator are one.” “The Creator” is the root to which we strive. The “Torah” is all of the means that help us along the way, including the teacher, books, group, and study. And “Israel” is the point in the heart, the initial spiritual desire.

Question: In order for me to solve this equation, what needs to be concealed and what needs to be revealed to me?

Answer: You need to imagine the corrected state where we are all connected and every person perceives the whole instead of himself. It is written: “The general and the particular are equal.”

The common force of love and bestowal reigns inside our oneness and fills everyone in equal measure. This force is called “the Creator” or “Nature.” This is what you have to see as the final goal. At the end we must arrive at this image.

This is why we are working on discerning the notion of "the group." The group is essentially the same system in which we awaken the same force. That force is already present inside the system; we just don’t perceive it yet. We must reveal this force which fills the group, strengthens it, manifests in it, and corrects it. This is the force called “the Creator” or the concealed Light that hides in our unity.

When we strive to grow in our world, we essentially reveal the same force. This is because we have the same direction, although on a corporeal level. “The Creator” is the common force that unites all the parts of creation.

Question: Still, there are too many unknowns in this equation.…

Answer: You have to keep searching and trying, over and over again. That is how you will awaken new sensations. There is no other possibility for doing it.
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From the 1st part of the Daily Kabbalah Lesson 1/11/11, Writings of Rabash

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Question: How does the revelation of truth relate to the revelation of the interconnected system of souls?

Answer: It is one and the same. Mutual connection is the truth. The network of our ties is called “the vessel” (Kli). The Creator imprinted Himself on the matter of the will to enjoy and placed His stamp onto its entire thickness. Now, inside me, there is a hollow space with a carved image.

This image is comprised of the connections between desires that the Creator fills in if they are corrected. In this case, their network becomes Him. The integral network of these points is called “Malchut of the world of Infinity.”

Gradually, the Creator conceals Himself and abandons the system of souls, which triggers the descent of the worlds. As He is disappearing, the souls feel more and more opposite to each other, transitioning to the reverse side (Sitra Achra) where the connection is corrupted, depleted, and takes on an egoistic nature. As a result, we find ourselves in the corporeal world, and instead of mutual connection, instead of the Creator who fills us, we experience void and detachment from each other.

In truth, I constantly feel the Creator. After all, there is nothing else for me to feel since there are only He and I. However, in the present reality, I perceive Him according to my current egoistic state of existence.

The purpose of the process is to find the truth, the authentic state, after having stripped ourselves of all the covers. Finding the connection between us anew, at some point, I will see that it ties not the people, but the souls or desires. It is in the nature of this connection, its essence, and might that the Creator is revealed to us. There is no other reality but integral, mutual connection. It permeates everything, and we are made so that we can feel nothing but it. We are inside it.
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From the 1st part of the Daily Kabbalah Lesson 11/3/2010, “The Creator and Israel Went Into Exile”

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We make many efforts, and with each effort we have to make the calculation, “If I don’t do it for me, then who will do it for me?” We must do everything possible and discern where exactly we should put forth efforts—in the unity with others, the place where the breaking occurred.

We have to try to restore the unity of that broken place so it will become integral again, so we will all be as one man with one heart and live in mutual guarantee, meaning in perfect, systematic unity. Sometimes it seems to us that we are able to do this, and sometimes that we are unable. We want help, but cannot ask for it because we don’t feel the real need for it yet.

Thus, stage by stage, a person lowers his head and gets ready to make new efforts. He starts working again and again in this broken place in order to reunite it. At the same time, he knows that he has to keep working until he comes to need help, and without that desire the help will not come.

Yet at the same time a person has to believe that there is none else besides the Creator. Then every effort is followed by despair and a new necessity.

A person has to go through all of these phases one after the other until he accumulates a great desire, until he reaches total despair in his own powers. That is when he breaks through the gate of tears with the right cry or request. All of his efforts come together, standing across from all of the Lights that came to him, causing him to despair and leaving him with a sensation of greater emptiness. He tried but could not find what he wanted, until it suddenly became apparent that he did not try, and he found. In other words, the action itself is not done by him, but by the Light, which carries out his desire and unites him with others into a single Kli.

Then, inside this vessel a perfect Light is revealed, the perfect quality of bestowal, the Creator. That is how a person eventually reaches his “finding.”

His efforts, help, despair, and cry—everything he accumulated at the previous degrees finally takes on the right form. Everything merges together into the right desire and the right decision. And all of this happens by virtue of all the things that a person has gone through on the path.
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From the 1st part of the Daily Kabbalah Lesson 1/9/11, Writings of Rabash

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Where is our free will, after all? It wasn’t my will to come into this world, nor did I pick my life setting: family, country, and ethnicity. I am made of my parent’s genes which define absolutely all my qualities. I was raised by the environment where I found myself: my home, the kindergarten, and school, none of which was up to me. Nothing in me is my own!

By the time I grow up, I am completely formed, a finished product, like a pie from the oven. But this isn’t all! In fact, as the wisdom of Kabbalah teaches us, we are all interconnected cogwheels; we are parts of one integral soul that was broken into pieces. It is as if we became a “puzzle” printed as one whole image to later be cut into small fragments.

So, each of us is assigned a very specific place in which we fit with all our properties and attributes, 613 desires, that make us depend on one person, the second and third, in order to link with them. Everyone depends on all for this puzzle to be complete. And it isn’t just a one dimensional puzzle since we don’t connect by mere contours: Each of us has “613” facets by which one is adjacent to all. Imagine such a 613 dimensional space.

Then what is the freedom that we are talking about if I am merely a tiny piece in the puzzle forced to totally match all the others in my properties? Hence, when free will is being discussed, it doesn’t pertain to a person per se and his personal, independent choice. This is one freedom shared by all; it is determined by all of us together!

Even if a person can make some move, it has to correspond with all the other parts, all the other souls and their properties. If I move in some direction, the movement must occur in the entire system. Now we need to find out: What constitutes my free will after all?
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From the 4th part of the Daily Kabbalah Lesson 1/7/2011, “The Freedom”

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When speaking of actualizing the wisdom of Kabbalah, we should take into consideration that our current Gilgul (life cycle) is far from being the first. We have gone through multiple cycles, and nobody knows exactly how many each of us has. It will be revealed to us farther down the road, but frankly, there isn’t much use in reviewing our past incarnations since all of them were at the still, vegetative, or animate levels of the evolution of the will to enjoy.

Based on this, our evolution went on. First, we existed at the still level of development, followed by the vegetative one when we experienced reality like plants do. Further on, each of us evolved at the animate level, perceiving reality similarly to animals.

Thus, we have gone through several lifetimes until, as written in the ARI’s The Tree of Life and Baal HaSulam’s The Study of the Ten Sefirot, Part 3, from the animate level, through the apes (an intermediate level between beast and man), we have finally come to the human level in this world. Humans are also an animate species, but much more advanced than beasts.

At the speaking level of this world, we, too, have undergone many lifetimes until we have reached our present condition. Now, in this incarnation, we are doing a special type of work in order to ascend to a completely new degree and experience a new, spiritual reality: the Creator’s reality.

During any transition from degree to degree and state to state, there are intermediate stages. As the ARI describes, between the still and vegetative levels, there are corals which combine both the still and vegetative characteristics. Between the vegetative and animate levels, there is an intermediate creature, a tiny animal called the “dog of the field” that lives in the ground and feeds off the land like a plant, but whose body acts as a beast. Between an animal and a human, there is the ape, a mammal with rudimentary human characteristics.

At present, we are in transition from a human of this world, who lives just like all the other seven billion people, and something spiritual. We don’t quite know yet what this “spiritual” means, but we are in between.

For the first time, in these transitions that we have undergone from the degrees of still to vegetative, from vegetative to animate, and from animate to speaking (human), unaware of what has been happening to us and living like all people in this world, we now have to make the transition consciously, fully participating in it. It is we who decide whether it will or will not take place, and in what manner. It is only our will that can make it happen.

This evolution is up to us. This transition is extremely unique and unlike any other because it is we who cultivate a human in us, a human identical to the Creator.

Therefore, for the first time in our history, in our entire evolution, the wisdom of Kabbalah is being revealed to us. It is destined to accompany us as an instructional manual, a prime directive, a code of laws, a science, with the help of which we will complete this transition. After all, if we don’t clarify it for ourselves, don’t wish for and don’t study it, we won’t be able to make it.

This is why we are named “Jews” (“Ivrim,” from the Hebrew word “Laavor,” to cross over) since we are crossing over from the state of human of this world to the level of a spiritual human, similar to Adam HaRishon, or the image of the First Man. Eons ago, he seemed to have broken into fragments, and now we have to re-assemble him anew, his male and female parts.

All of this has to be implemented in our collective work. We have all the necessary tools for it, but it is up to us to clarify it all, to learn what we lack in order to become this Human, and actualize it.
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From Lesson 2, Convention at the Arava Desert 12/31/10

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