Question: What should I do if I don’t envy the friends?

Answer: If you don’t envy the friends it means that you feel that you are better and higher than them or that you don’t pay any attention to them, as if they didn’t exist and you don’t measure yourself in comparison to them. You have your own Creator, your own way, and you come to the group as a free listener who comes to hear a lecture.

It turns out that you have the wrong approach, since you don’t understand that the spiritual world can be revealed only through the connection with the friends. The spiritual world is absolute bestowal, and it’s revealed only in bestowal. The Creator is the force of bestowal, and He can be revealed only according to the equivalence of form with the force of bestowal that a person develops internally towards the environment. But if you don’t work with the environment, there is no way you can advance.

The more you work with the environment, the more you feel that your friends are greater than you. It simply can’t be any other way, since you begin to see the group as one whole. You feel that through the friends, you receive Light, and you see that they are already corrected, that they have transcended the Machsom (barrier), and that you are left all alone here below.

But if you don’t feel that the friends have advanced much further than you, then it isn’t the right approach to correction. If you don’t envy everyone around you, seeing that they understand and feel more than you, it’s a sign that you are not on the right track.

This envy is intended to stimulate and to push a person as a result of his right attitude towards the group. God forbid that he should ever want to see them as inferior to him. When he sees that they are higher than him, he wants to adhere to them, to be in contact with them. His ego pushes him to connect with them, like a child who is impressed by adults asking them: “Take me with you! Help me be like you!”

With that, he turns to the Creator, since he discovers that the Creator is there within the friends, more than in him. It’s a very concrete and qualitative revelation, as it says: “I have learned from all my students.” You see that only if you incorporate in the group and annul yourself, it is there that you will find your spiritual state. If you don’t feel that, it’s a bad sign in the work.
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From the 1^st part of the Daily Kabbalah Lesson 12/23/12, “The Introduction to the Study of the Ten Sefirot”

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Question: How can a whole Partzuf of ten Sefirot be created from one Sefira? Where is the power needed for that?

Answer: How do the ascents and descents take place, the birth of one Partzuf and of another Partzuf? How are new Sefirot added to it, and how does a “zoom in” or “zoom out” take place? How can a whole body develop from one point, from one sperm cell?

The body is already in it. We only need to add the material, which means to discover the desire that is concealed in phase one. In phase two, we already must discover it by our own efforts. It turns out that all the reality that is revealed is a reflection of our efforts.

So, the whole World of Atzilut is built only of the ten Sefirot that were in the world of Nekudim.

The world of Nekudim is only called a “world,” but in fact, it was one Partzuf. Now, a whole world stems from it, and what a world; it is so complex! It is thanks to the fact that the mutual participation of the upper and the lower are added here.

This cannot be explained mechanically. The Creator describes to us some concrete attribute, an event, a phenomenon, but in order to attain this phenomenon, we must build “ten whole Sefirot” with regard to it.

The Creator shows me this phenomenon as one point of Keter from Him. I must establish a desire for Him and discover different actions with regard to this desire, my reaction to this phenomenon, to know how I will attain it by myself so that I shall know Him. Thus, I will attain the Creator and understand what He wants to achieve in His attitude to me, when He draws this phenomenon for me. I must respond in the full “ten Sefirot.”

The world of Atzilut sets the first example of what the created being should look like. The created being cannot attain anything if he hasn’t been through the four phases, if he hasn’t built all the “ten Sefirot,” if he hasn’t attained the root of the phenomenon, knowing the Creator who has arranged all this. So, we must build ten Sefirot, a whole Partzuf, from every point the Creator describes to us.

This is the reason that we need to work so much for so long. After all, we must attain ourselves through the root of the whole phenomenon, to connect Malchut with Keter.
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From the 3^rd part of the Daily Kabbalah Lesson 12/19/12, “The Study of the Ten Sefirot”

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Preparation to the Lesson

“Introduction to the Study of the Ten Sefirot,” Item 109, Lesson 28

The Book of Zohar – Selected Excerpt, Parashat “Naso,” Item 298, Lesson 11

Talmud Eser Sefirot, Vol. 3, Part 9, Item 8, Lesson 6

Writings of Baal HaSulam “The Wisdom of Kabbalah and Philosophy“

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Question: We are now preparing for the upcoming congress in the desert, the place of our future spiritual unification. Is it possible that we will become so much more united during our preparation that there will be no need for a physical place, no need to go to the desert?

Answer: The place of spiritual unity is the state of the congress. Whether it is held in a desert or a backyard is irrelevant.

At every given moment, as we prepare for the congress, we need to expect to reach the unity that we want to achieve at the congress, and that will be our preparation for it.

Then, the extent to which we are able to reach it before the congress will determine our preparation for it. Let´s say that I intend to reach unity at the congress with an effort of 10 lbs. That means that I need to attune myself to this now. Possibly during the preparation for the congress we will achieve a unity that is worth 100,000 tons of effort, then let it be realized now. That is the correct preparation.

Action should not be postponed. Everything is now. In essence, the preparation is in fact the same action that we carry out practically, unlike preparation in our world where we only prepare all that is necessary and then begin to work. By preparing the desire (Kli), I work on the whole realization, and then it is formed.
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From the 2^nd part of the Daily Kabbalah Lesson 12/24/12, The Zohar

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Baal HaSulam, “Letter 50”: “The head of the pleasant future that is expected, God willing, is approaching us. And so I yearn and long for your being near me in your body and soul. (which means that you will come near me and not that I will come near you, which is impossible and also useless).

How sorry I am that last Tishrei, was a great time of good will, but you were not near me at the time…so the sorrow that I felt all of last year because of that goes without saying. The reason for that is pride that crept into you, and to the same extent, the unfounded hatred among you… clearly that if you hate a member of the group, it is a clear sign that you don’t feel absolute love towards me either.

These words were written according to the law of love, the law of adhesion, like in a family where there are not small ones or great ones, but rather, the law of love ties everyone together and is equal for everyone. So, each one should rise above his criticism, according to “He who faults another does so through his own flaws.” Through the eyes of love, no one will seem inferior to others. If you connect according to the law of love “above reason,” you will be able to connect equally with everyone correctly.

If there are some differences among the members of the group, it is a sign of a flaw.

There are good times and bad times, and there are comfortable times and less comfortable times. Although, on the one hand, Kabbalists are above time, motion, and place, and they go through different periods according to their individual time, the general periods also influence them. Therefore, there can be general good times and bad times.

There are times of general awakening from above or times in which it is easier to be awakened from below. So, we must try not to miss such opportunities that are given from above to connect the awakening from above to the awakening from below. Otherwise, it will seem like disrespect.

There are two directions in getting close: each member getting closer, without any discrimination, and every student getting closer to the teacher. Here, everything is examined according to our image, which is a result of our pride and to what extent we can advance in “faith above reason” and understand that it is the Creator who is sending us all these obstacles.

Everyone sees everything the way he is allowed to see it, and he never sees the truth, but by our exertion in “faith above reason,” we draw the Light that Reforms, and by that are rewarded to see the truth.
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From the Preparation to the Daily Kabbalah Lesson 12/23/12

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In studying the wisdom of Kabbalah, we conduct practical scientific research according to the principle, “A judge only has what his eyes see.” In other words, to the extent that we change our nature, we can see the result in the wisdom of Kabbalah. However, these results appear in us. A person is a laboratory. He changes his attributes, and then he discovers a new reality.

Now, I discover a certain dimension within my current attributes, and when I change them, I discover another parallel dimension, and then another and another. These attributes, these layers of reality, are called “levels,” and the wisdom of Kabbalah tells us precisely how I must change myself each time through the society and by the force that develops me that I receive in order to rise to an upper dimension in my new feelings and mind, which are broader and more sublime.

At the same time, my new perception doesn’t erase the previous “picture.” I simply rise higher and higher, by perceiving an upper reality that science talks about. There is no contradiction or conflict between my discoveries and those of science. On the contrary, science seems to be part of my perception.

In fact, tomorrow’s science is actually your perception of the spiritual space. It is “spiritual” in the sense that it appears through the changes in a person.

Thus, we discover the “worlds,” new perceptions, although we don’t know what nature as a whole is. Kabbalists tell us that there are currently 125 levels of the development of our perception before us. I discover each one according to the Reshimot (informational genes), the Masachim (screens), and the degrees of Aviut (the depth of the desire). Everything is calculated and measured; all ticks like clockwork; everything is revealed to me according to the changes that I perform internally. I change, which means that I attain. I change again and attain again, again and again.

Thus, the process continues until the stage called “the end of our correction.” Kabbalists don’t tell us what happens afterward, although they speak about the levels of the seventh, eighth, ninth, and tenth millennia and beyond. They end their explanations at the final correction because it is impossible to speak about the rest of the process.

You will have to go through all the 125 levels to the end, and then you will go through another change, a change that you go through since you rise from our world to the spiritual world. This is a true change of perception, an inner revolution that will take place again at the end of correction when you become totally integral, whole, like the Creator. Then, after you are corrected, you will be worthy and ready for something more sublime for which there are no words today. It is because, in the spiritual levels, you already transcend time. You transcend life and death, place and motion, and all the limitations of this world. What is more, we cannot speak about the further stages. Our current mind and feelings simply aren’t able to touch them.

So, now, we discuss another question, a question regarding humanity that, for the time being, perceives the world through five corporeal, animal senses. How can it acquire five additional senses called Keter, Hochma, Bina, Zeir Anpin and Malchut?

We acquire them according to the level of the correction of the five levels of thickness of our desire, which are the root phase, phase one, two, three, and four. I develop the five senses on top of the thickness that is constantly growing, both quantitatively and qualitatively. My “animal” body remains as it is, while, at the same time, I perceive and identify new parts of nature, layer by layer.

The interesting point is that even the smallest part, which appears in a general, fuzzy scale, still helps me understand and feel all of reality to the end of all the 125 levels.
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From the 4^th part of the Daily Kabbalah Lesson 12/23/12, “The Wisdom of Kabbalah and Philosophy“

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We have to accept that the spiritual path is continuous work. However, today, you must overcome the indifference, and tomorrow, you will have to overcome hatred, such strong hatred that you will be ready to do everything but that, the state in which it is beyond your powers to even think about the friends since it is worse than death for you. The friends will evoke such a terrible aversion in you. You will not be able to come in contact with them, to look at them, to think about them. However, at the same time, it is the same type of work, the recognition of the importance of the goal, the importance of the Creator, the importance of the friends, and the importance of the group.

We constantly must “stick” to the same line from morning to night, and, only thus, prepare ourselves for every lesson. Then, to the extent that we attain a certain level of connection and unity, we will discover the spiritual world in it. The level of the connection is the spiritual level that we have attained. Our collective feeling is called the “Creator,” stemming from the words “Come” and “See” (Bo – Reh). Where you can come and see it in the collective feeling. So, if we don’t work on it, there is nothing we can speak about. We must prepare ourselves to constantly be focused only on that.

If you don’t want that, you are wasting your time, and you’d better go and enjoy the worldly pleasures. If you don’t only make efforts in what’s important, then your entire spiritual path is a lie. It is better to enjoy life like “everyone else,” to understand more quickly that we finally should do something. Otherwise, it is as it is written: “A fool sits with folded hands and eats his own flesh.”

Rabash often used to say, “At least go and enjoy life,” since, when a person enjoys life, he thanks the Creator in his heart for having given him this life. You, however, torture yourself, eating yourself up and cursing the Creator. So, go have some fun, drink a beer with friends in the pub, take a walk, start making money, and enjoy life. Well, what’s the matter with you?

If not, we must be decisive in our work. If we have taken it upon ourselves to do something, then we must do what we have taken upon ourselves and not succumb to weakness. The main thing here is the feeling of responsibility. Mutual guarantee is actually mutual responsibility. I am responsible for everyone. If it were only about me, then I would have thrown everything away a long time ago. However, I am responsible for everyone. My conscience shouldn’t let me rest and relax.

So, I shouldn’t wait for special opportunities. I must start worrying now. How will I come to the lesson tomorrow morning? Am I ready to connect with the friends and demand the Light that Reforms? Do I want to create a “place” for adhesion with the Creator?

We need the greatness of the goal, the Creator’s greatness, to burn in us more and more strongly.
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From the 4^th part of the Daily Kabbalah Lesson 12/19/12, “The Wisdom of Kabbalah and Philosophy”

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Baal HaSulam, “The Wisdom of Kabbalah and Philosophy”: …for we do not define by name or word that which we do not attain. That is because a word designates some degree of attainment.

The root of everything is the unattainable and imperceptible essence of the Creator (Atzmuto). We never speak about it because something can be described something only on the basis of their attainment through our bodily senses when we analyze our sensations with our brain.

A person consists of two parts: mind and emotion. The emotional part is a desire. The part that measures and explores is the mind, which develops next to the desire. If we don’t experience any “feedback” from either of these two parts, it means that we are deprived of the ability to perceive. The “insight” happens in the desire that lies underneath a dry, mental analysis.

As it is said in the “Introduction to The Book of Zohar,” besides Atzmuto, there also exists an abstract form that we are unable to attain. As opposed to abstract form, both materialized form and matter are attainable. Thus, in Kabbalah, attainment occurs from bottom to top to the extent it is actually possible.

On the other hand, philosophers do not contemplate the steps of ascent; they talk about some “force” that is outside us and scholastically deliberate on it as if this kind of “research” is legitimate. This kind of approach has actually ruined philosophy. Today nobody takes it seriously. When it comes to abstract conversations, everybody hypothesizes as much as they want to. Moreover, this principle lies at the very foundation of philosophy; a person can build their own picture of the world based on speculation; it is “legal.” This “pluralism” has resulted in a fountain of fantasies and nothing is left of the serious real foundation.

The wisdom of Kabbalah, on the other hand, declares a very simple thing: Reality can be explored only by the observer, meaning, it can be researched only in conjunction with the explorer. Everything is evaluated through the observer and the picture that is created in the observer’s bodily sensors is in accordance with the law of similarity of properties. A person is comprised of both matter and form.

Matter is the desire to receive.

Form is the intention either for the sake of receiving or for the sake of bestowal.

We perceive reality through ourselves in accordance with the level of our ability to change. What is outside us, we just don’t know. Discoveries of Kabbalists can’t be applied to our personal research until we achieve the same level they did.

So, we use the wisdom of Kabbalah to attract powers from these steps, trying to reach them, like little children who strive to grow. In other words, we still use the wisdom of Kabbalah as a “special remedy” that is not clear to us yet, but it works. Then, when we attain revelation, we will research and apprehend the same phenomena inside our own vessels. At that time, Kabbalah books will help us examine ourselves and will direct our advancement.

But still, we never know what actually is outside us. Kabbalists who advanced further due to their internal changes tell us about some 125 steps of attainment and describe what they have perceived at each of these steps. They outline specific remedies that will allow us to widen our limits of perception. Their desires are vessels of the soul; they perceive something called “Divinity,” the power of bestowal that emerged in them to the degree of their similarity of properties with Divinity. When receiving desires shape themselves as bestowing ones, they feel that “something” is fulfilling them. This “something” is called the “upper force” or the “Light.” But again, that, too, is perceived only by the person.

So, the “Light” is a reaction that happens in our sensations, in our receiving desires, as it is being filled. In other words, the “Light” is a phenomenon in the vessel. Even the Light that in Kabbalah is called “external” is, in fact, located inside the vessels, only more distant from clear perception. One way or the other, it’s always about what is happening inside our sensations and desires. This is the way we advance.

Regarding Atzmuto: according to our logic, we say that there is a higher root. We never sense it, nor will we ever attain it; however, by of course, there must be the source of our existence, of our sensations, and all the changes in us. And yet, no matter what we feel, we feel it only in accordance with our own properties. That’s why the “Creator” (Boreh) means “Come and See” (Bo-Reh). This phenomenon I also perceive internally and Atzmuto is outside us.

The entire reality is divided into three parts:

A man

The fact that he feels

The source of his feelings, which is imperceptible

The approach of the science of Kabbalah calls upon everyone to study reality. After all,  there is the commandment, “Know your Creator and serve Him.” How? According to the principle “From Your actions we will know You.” Man changes himself and is constantly trying to come into agreement with the upper force and become similar to it. Then he feels the changes made in him, and according to these changes, begins sensing new phenomena. It is the upper force to which he aspired.

So the “Creator” is a new modified form clothed in  the changes that happen to us, the property of bestowal that is revealing itself within us. Subsequently, the wisdom of Kabbalah is very strict about its major rule: Never detach reality from the person comprehending it. Otherwise, we’ll end up being philosophers.
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From the 4^th part of the Daily Kabbalah Lesson 12/5/12, “The Wisdom of Kabbalah and Philosophy”

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Preparation to the Lesson

“Introduction to the Study of the Ten Sefirot,” Item 104, Lesson 27

The Book of Zohar – Selected Excerpt, Parashat “Naso,” Item 171, Lesson 10

Talmud Eser Sefirot, Vol. 3, Part 9, Item 6, Lesson 5

Writings of Baal HaSulam “The Wisdom of Kabbalah and Philosophy“

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Baal HaSulam, “Introduction to the Study of the Ten Sefirot,” item 98: Now you can see that the question the interpreters asked about the Mitzva of love, saying that this Mitzva is out of our hands, since love does not come by coercion and compulsion, is not at all a question. This is because it is entirely in our hands. Every person can labor in the Torah until he finds the attainment of His open Providence, as it is written, “I labored and found, believe.”

When one attains open Providence, the love extends to him by itself through the natural channels. And one who does not believe that he can attain through his efforts, for whatever reason, is necessarily in disbelief of the words of our sages. Instead, he imagines that the labor is not sufficient for each person, which is the opposite of the verse, “I labored and did not find, do not believe.” It is also against the words, “those that seek Me shall find Me”; specifically, those that “seek,” whoever they are, great or small. However, he certainly needs to labor.

It is because exertion is the “vessel.” It isn’t just a prerequisite like in our world, when I can borrow from the bank or steal if I don’t have money to buy something. In attaining spirituality I have no choice, the money has to be mine! This is my “covering” (Kisufa, from the same Hebrew root as money) over the desire to receive, the Masach (screen). It has to be mine, since otherwise, I won’t be able to feel the filling.

We can “borrow” from the Creator and then repay Him by our exertion, as it says: “The store is open and the hand is writing.” But I can only borrow as help for my development and not for the revelation. In order to attain revelation, I must have my own vessel.

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From the 1^st part of the Daily Kabbalah Lesson 12/20/12, “The Introduction to the Study of the Ten Sefirot”

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