Preparation to the Lesson

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1st part of the Lesson — Writings of Rabash, Article 23, “On My Bed at Night,” (1985) (6.7.2002)

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2nd part of the Lesson — Recording of Rabash, Writings of Baal HaSulam, “Study of the Ten Sefirot,” Vol. 1, Part 1, “Table of Answers for the Meaning of the Words” Item 51

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3rd part of the Lesson — Studying with Friends

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Our world operates according to the desire to receive pleasure; that is, every part of creation instinctively makes an internal calculation about what is most beneficial for it, according to its understanding, inner makeup, inborn qualities, upbringing, and the influence of the environment. We are incapable of acting otherwise.

We are not even aware of how much each of us is locked into such an egoistic calculation every single moment. And even when we perform some merciful act, it is only in order to gain something through it; otherwise, we would have no motivation to act that way. This is how all of nature functions, from the smallest atomic particle to the most educated and developed human being.

But there is another intention: for the sake of bestowal, not for one’s own benefit, but for the benefit of the other. This is the anti-world, anti-matter, the complete opposite of everything that exists in this world.

There cannot be even a thought about oneself there; such a thought has undergone restriction (Tzimtzum) and is cut off. Everything is governed and moved solely by concern for the good of the other.

So how can we approach such a vision and such calculations? Naturally, this is not within our power because no such force exists in our world. We must draw it to ourselves from that other, opposite reality that exists beyond the boundary of the spiritual world called the Machsom.

But how is it possible for that force to reach us at all, if everything operates according to the law of equivalence of form, and like connects with like? Yet there is a special force called “the light that returns to the source,” “the light that reforms,” or “surrounding light,” that can shine on us to the extent of our yearning to be in that opposite world.

It helps us even if our yearning is false, even if we do not understand that world or feel it, as long as we have at least some relation to it, a single point of contact with it, the “point in the heart,” a spark of the spiritual world.

If we work on this spark, then to the extent of our efforts, the spiritual force shines upon us and turns these efforts into “spiritual flesh” around that point, which begins to grow. Until it becomes a complete spiritual vessel through which you break through into that very anti-world, and then you find yourself in the “opposite reality.”

The request for the force that brings changes—for the light that returns to the source, that corrects our intentions from egoistic to bestow upon the other—is called prayer. And to the extent of our yearning, our demand, our persistence, this wondrous force acts upon us and carries out changes within us.
[37159]
From Daily Kabbalah Lesson 3/6/11, Rabash, “What Does It Mean that Charity to the Poor Makes the Holy Name, in the Work?”

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All our actions in this world are carried out by command from above, except for those in which we are free. My freedom of will lies only in rising upward, that is, in correcting the soul to resemble the Creator.

Everything else in me and around me is dictated from Above by the laws of the higher world. If I have no freewill in anything earthly, if everything is dictated from above, then there is neither punishment nor reward for any earthly deeds! After all, I didn’t do any of it, it was done through me from above.

Therefore, it is said that we are all like animals, until we become similar to the Creator. To the extent that we resemble Him, we are called “Adam” — “similar” (Domeh in Hebrew).

Similarity to the Creator begins with a tiny desire, a yearning toward Him, called “the point in the heart.” If it exists, if it has revealed itself, a person will inevitably come to Kabbalah; it will lead him there.

The point in the heart is like a drop of semen from which you develop. But the spiritual body, the soul, can be developed only through one’s own efforts. In this lies our only freedom of will (see Baal HaSulam’s article “Freedom of Will”).

Push the whole world into the background and begin to develop it, raise yourself into the higher system. Be ready to give up everything just to remain there.

This is the only choice, the only action that can be recorded to your credit. The reward is life within the soul!
[5628]
From Daily Kabbalah Lesson 11/13/09, Baal HaSulam, “Introduction to the Book From the Mouth of a Sage“

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Preparation to the Lesson

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1st part of the Lesson — Writings of Rabash, Article 11, “A Real Prayer Is over a Real Deficiency,” (1986) (4.14.2002)

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2nd part of the Lesson — Recording of Rabash, Writings of Baal HaSulam, “Study of the Ten Sefirot,” Vol. 1, Part 1, “Table of Answers for the Meaning of the Words,” Item 44

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3rd part of the Lesson — Studying with Friends

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Preparation to the Lesson

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1st part of the Lesson — Writings of Rabash, Article 9, “What Does It Mean that the Righteous Suffers Afflictions?” (1988) (3.1.2002)

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2nd part of the Lesson — Recording of Rabash, Writings of Baal HaSulam, “Study of the Ten Sefirot,” Vol. 1, Part 1, “Table of Answers for the Meaning of the Words,” Item 40

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3rd part of the Lesson — Responsibility

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Preparation to the Lesson

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1st part of the Lesson — Lesson on the Topic “Work with Faith Above Reason” (12.13.2020)

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2nd part of the Lesson — Recording of Rabash, Writings of Baal HaSulam, “Study of the Ten Sefirot,” Vol. 1, Part 1, “Table of Answers for the Meaning of the Words,” Item 30

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The Creator makes us believe that we are not the only ones who feel ourselves from the inside, but that there are other people around us who perceive and evaluate us. This is an illusion, a deception! There is nothing outside, everything is only within me.

With these additional impressions, He expands our Kelim, builds our new level, and lifts us above the animal level to the level of “Adam” (“like the Creator”) in order to become like Him.

It seems to us that the Creator is outside and we are talking, interacting, and cooperating with someone outside of us. I imagine Him before me, and then bring Him in and merge with Him. Then there is nothing before me, He and I become one.

But for now, I imagine Him outside myself. This is a deceptive fantasy, but because of it, as I consider my Kelim to be “external,” I gain additional Aviut of desire, egoism (a desire in which I feel myself relative to others or others relative to myself), which helps me achieve the upper property and become like the Creator.

I just need to bring this image from the outside in, and I will merge with Him!

What happens after this final correction called Gmar Tikkun? Kabbalists say the end of our correction is only the beginning of a new state. Once I have corrected my desires, a new stage will begin. Let us wait and see.
[8834]
From Daily Kabbalah Lesson on 1/4/10, Baal HaSulam, Preface “Foreword to The Book of Zohar”

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Every soul is connected to the world of infinity by a chain, a ladder of spiritual degrees, with a gradual weakening of the lights and the Kelim (vessels). The moment I establish a connection with infinity, I awaken this system. In fact, it exists within me, and only seems to be external to me.

There are two in the universe: man and the Creator, and it is necessary to somehow give man the sensation that he exists outside the Creator so that I may understand what separation from Him is, opposition, distance, rapprochement, and adhesion with the Creator. Therefore, I was deliberately created in such a way that I perceive reality as divided into what is inside me and what is outside.

Then it becomes easier for me to understand what “I” and the Creator are, what breakage and connection, an unconscious state and concealment are, or conversely, what approaching Him and adhesion into one whole are.

The Creator throws out everything that I feel within myself, and it turns out that my perception is divided into two: the inner, which is everything that I receive, and the outer, what I give, but without the correct intention. Thus, the external world is my Kelim that are deliberately presented to me as alien and foreign so that I may understand what bestowal is. If I begin to relate to them as a part of myself, then I will understand how distant bestowal is from me and how opposite and undesirable it is!

Try to love your neighbor as yourself; it is not simple at all. I cannot. And this means that I cannot bestow, I cannot draw closer to the Creator. No wait, I do want the Creator! But how do you want Him? You must demonstrate it, and this is precisely the only correct way.
[8847]
From Daily Kabbalah Lesson 1/4/10, Baal HaSulam, Preface “Foreword to The Book of Zohar”

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Question: How do direct and reflected lights combine?

Answer: When direct and reflected light meet, each Sefira of light enters all the Sefirot, in a way similar to the interference of waves, where many waves overlap one another. Due to this, we go deeper into the plan of creation, into the Creator, attain His original desire, from which this superimposition of waves and individual Sefirot emerged.

Going from the particular to the general, you delve into this upper generalization and attain His thought and intention regarding the creatures. Upon attaining His action, you become the same.

Direct and reflected light is your work in relation to others. The nine Sefirot of the direct light that reach your Malchut arise from your inclusion in the environment. Otherwise, you would not be able to reveal the direct light. You reveal it only if you are connected to the group.

You were able to connect with the environment and reveal the direct light in it by making a restriction on your desire.

First, you need to reach a state where you want to connect with your environment and discover the evil in yourself, the desire to use everyone. You pray for a good desire, and after much effort, you gain the force of restriction and neutralize your egoism toward others. After that, you ask for the power to bestow to others. You begin to discover a connection exists between you.

In the connection between you and others, you begin to reveal the direct light shining on you from there. Because your desire is restricted, the light can shine on you. It shines on you in the measure of this restriction, to the extent you can avoid egoistic pleasure from this connection, the warmth and love of others, and their participation.

In addition to this restriction, you must build a screen that determines how you will behave with your friends and how you will give to the Creator, to Keter, through them. This is how you develop the system of your response to the Creator, the system of reflected light.

Waves of direct light come to you from above, and the reflected light rises from below and overlays the direct light like overlapping waves, complementing it. Moreover, each wave gets its own special form, passing through a special opening, desire. It turns out that you, with all your desires, are included in all the properties and desires of everyone else. And when you eventually reach Keter, you create a small semblance of the Creator out of yourself. This is called reflected light. And there, in Keter, you and He merge.

But all this is initially expressed in connection with others; otherwise, you will not feel either direct light or create reflected light. We are unable to act in relation to the Creator. We act within a general broken desire, striving to unite with it, be included in it.

We have no other place to act except our broken desires, which are presented to us in the form of society. The Creator is an accumulation of all these desires, a hidden source that controls us. Our task is to respond to His governance and come to Him, then He will be revealed. That is, the whole job is to penetrate others’ desires.
[87533]
From Daily Kabbalah Lesson 9/2/12, Baal HaSulam “The Study of the Ten Sefirot“

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Question: What are “reflected light” and “direct light” in spiritual work?

Answer: Reflected light is the reciprocal relationship of creation to the Creator when it desires to become similar to Him. It is the action performed by the creation with the intention to resemble the actions of the Creator. Reflected light is the measure to which the creation becomes similar to the Creator, equal to Him. It is the clothing on the direct light, the vessel in which they merge with one another.

Reflected light is bestowal. It is what reveals the higher reality to the creation. To the extent a person develops their reflected light, they begin to see what else exists in the world besides their own egoism, that is, besides our imagined reality.

We perceive all of this in reflected light, as if in a unified sensory organ. Reflected light gives us the ability to see what lies outside of us. All our qualities become arranged according to their integral connection, according to bestowal to others. We begin assembling all our internal qualities into an image of bestowal and examining how best to connect them in order to attain it.

Reflected light expresses the result of my inner work. It is my attitude expressing love, bestowal, the desire to unite, yearning, and striving. And within that, I reveal the direct light, the attitude of the Creator toward me, and the reflected light is my attitude toward Him.

There is nothing but relationships. Do you think you will receive something material from the Creator? You will be filled with the very attitude you wish to bestow upon Him. Love becomes your fulfillment. What is revealed to us is only the sensation of the greatness of the Creator, and it gives complete fulfillment to the desire to receive. The light of NRNHY, the light of infinity, all of it is your own attitude toward the Creator.
[83646]
From the Daily Kabbalah Lesson 7/11/12, Baal HaSulam, The Study of the Ten Sefirot

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