In Kabbalistic books people see the upper system that controls the world. However, by using the wisdom of Kabbalah as well as religions, people  have “sculpted” all sorts of misconceptions according to their personal taste: mystical teachings, philosophies, and other theories studied in universities. Papers on demonology and wizardry are submitted in philosophy courses.

By borrowing Kabbalistic names and terms but not the essence, people only confused themselves, thinking that they understand what was being discussed. This includes anti-Semites who formed an entire structure using an unsound foundation. People from Hitler’s faction studied these questions closely, trying to prove that by destroying Jews they can destroy all evil in the world. This is why Baal HaSulam writes in his article “Messiah’s Horn” that premature disclosure of Kabbalah caused disasters for Israel.

Let’s look at the bigger picture. All culture in the world is based on religion. Some 200 years ago there were no “regular” books, music, or art; everything revolved around faith. If the wisdom of Kabbalah hadn’t revealed itself to the world in different forms, humanity would still be at that stage. And really, where else can development come from? Man can’t develop by himself.

But leaking Kabbalistic knowledge caused humanity to “flourish” and develop a rash of faulty beliefs. This brought a lot of disaster to Israel.

Question: But Baal HaSulam also writes that Kabbalah was revealed according to the Creator’s will. So how does one combine these things?

Answer: Certainly, everything happens according to His will. He established an absolute law to which you have to conform or else you are heading down a bad path. And the difference between these two paths is in you, not the Creator. There are no changes on His part whatsoever. You feel His attitude as bad only because you are bad.

The revelation of Kabbalah to the world did a lot of damage to the nation of Israel. But if they had acted differently, better, Kabbalah wouldn’t have been revealed to the nations of the world, and they wouldn’t be treating Israel this way. After all, the hearts of the rulers are in the hands of the Creator.

Everything in the world happens in relation to those who have a point of choice. But if a person doesn’t have this point, he cannot do anything, and he is pushed forward by collective suffering.
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From the Daily Kabbalah Lesson 6/17/2011, “Messiah’s Horn”

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Baal HaSulam, The Study of the Ten Sefirot, Part 1, “Inner Reflection,” Item 32: The thing is that the Otiot (letters) of the four-letter Name (Yod-Key-Vav-Key) do not imply and indicate the amount of Ohr (Light) in Ein Sof (Infinity). Instead, they indicate measurement of the impact on the Kli (vessel). The white in the parchment of the scroll of Torah implies the Ohr, and the black, being the Otiot in the scroll of Torah, indicates the quality of the Kelim (vessels).

When Baal HaSulam talks about white and black colors in the book, he does not mean physical paper and ink, or parchment made of animal skin. He talks about how and where we reveal the fourth phase “Dalet” (the last phase, corresponding to the external Kli, “skin”).

I take the “animal skin,” meaning my animate nature, its final fourth stage, and divide it, slice it into two parts, tearing the inner from the outer layer. Then, from the inner layer of the skin, “parchment” is made, on which I can write letters.

This is my final stage, which I still can correct. The outermost layer of desire remaining after this separation is impossible for me to correct. Thus, light and darkness within the creature are revealed at the most perfect degree. Nothing more is possible!

The big revelation of the Light will take place only at the end of correction (Gmar Tikkun) where we discover that there are no letters and no parchment, and it is possible to correct all the “skin”: the whole Malchut is included in correction. Then, the letters disappear, and it turns out that “He and His name are One.”

Malchut and Bina are fully connected and reach the degree of Keter, as it is said: “And they both will go together.” That is why the letters, originating from the Sefirot ZAT de Bina (the lower half of Bina) and below it, disappear. There is no more difference between white and black.

The Torah is given to us only until the end of correction. After that, this method is no longer needed. If we finish the correction, we do not need the Torah (the Light that Reforms). We will be in another, new state.
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From the 3rd part of the Daily Kabbalah Lesson 5/31/2011, Talmud Eser Sefirot

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Question: We speak a lot about Lights and vessels but rarely examine the point of one’s own “I” that lies between them. What does it represent?

Answer: The “I” merely exists as my point of choice and no more than that. Everything else connects to it when it receives the desires of the others and fulfillment from the Creator. This point is like a pointer on a scale, the moment of choice, the section, the middle third of Tifferet. It doesn’t pertain to anything: neither reception nor bestowal.

The upper third of Tifferet pertains to the upper one, the qualities of the Creator, and the lower third pertains to the receiving desire, the creature. And there is literally nothing in the middle; it is a no man’s land.

Question: So what is there? After all, isn’t the choice realized according to certain criteria?

Answer: Once you get there, you will understand that this point is literally “hanging in the air.” You grow into a spiritual person out of this point; it is the initial point which exists in the middle, between the Light (existence from existence) and the desire (existence from absence). It is the miracle of creation.

We reach this point when we begin to connect to it all the desires and the Lights. Then as I act above these Lights and desires, I attain the point from which I act. It does not come from the Light or the vessel, but from the Creator’s essence.
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From the 5th part of the Daily Kabbalah Lesson 6/27/2011, “Matan Torah (The Giving of the Torah)”

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By becoming a giver I become like Zeir Anpin who fills Malchut and receive double from the upper one, from Bina: for myself and for the others. I become filled above the desires of others that are being revealed; I receive everyone’s needs, an infinite spiritual desire. This is my vessel.

But I myself am like Zeir Anpin, just a point that connects Bina and this desire. I am the section between them. However, I only see it as a section now. This is because the lower ones have the desire and the upper one has the Lights. Thus the “section” is my intention. I expand my point through their desires and His Lights, by “consuming” all Lights and desires.

This gives birth to a new vessel which did not exist before. And all I had was a point, a preliminary foundation, a needle’s eye which we use to enter the new world, the vessel of infinity.

On its own, the receiving desire is not a vessel, and the Light is just the Light. When I discover the world of Infinity, which supposedly has also existed before, or return to the third (also the initial) state, I reveal a new vessel that is 620 times greater than the previous one. This is because I have acquired both the Lights and desires myself. Now my vessel is 620 times greater. It’s me.
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From the 5th part of the Daily Kabbalah Lesson 6/27/2011, “Matan Torah (The Giving of the Torah)”

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Baal HaSulam, The Study of the Ten Sefirot, Part 1, “Table of Questions and Answers on the Meaning of the Words“: Question 17. What is Darkness.

Behina Dalet (the fourth phase) in the Ratzon (desire), which does not receive the Ohr Elyon (the upper Light) inside her due to the Tzimtzum (restriction), is regarded as the Shoresh (root) of the darkness.

This is in spite of the fact that the Tzimtzum (restriction) in the fourth phase occurred at its own will. The fourth phase overcame its own desire to receive and began to want to be like the Creator, according to its free choice.

Of course, it cannot be said that it was completely free if it felt such horrible suffering. This wasn’t because it didn’t have the Light; it had all the Light of Infinity. But even so, it felt bad because of the reception.

Then it decided that filling itself with the Light in the fourth phase meant complete darkness. From this moment onward, this is what “darkness” means. That is, if I receive for myself from the Host, the Creator, and feel that I am the receiver; if I am enjoying not only what I’m receiving, but also the fact that I’m receiving from Him because of His love and good attitude towards me, meaning that I get both His attitude and the pleasure itself (otherwise, it would be the first phase), then I decide that it is complete darkness to me.

In reality, nothing changes. It is said that the Light is leaving, but the Light isn’t going in or out at any point. It only depends on how I treat my state, thinking that I’m in darkness.

One second ago, I was in my best state and happy about everything: the Host and the refreshments. I was getting pleasure from closeness to the Creator and could receive pleasure from everything He has. Suddenly, in the very same state, I begin to discover the contrast between us, meaning that I understand that there is another condition, equivalence of form between my qualities and His. Then, I decide that my state is complete darkness and nothing is worse than this.

From this moment onward, this decision made at a higher degree spreads over all the lower degrees, being the root of darkness in our world as well. Darkness is a feeling that I’m opposite to the Creator, that I’m the receiver, and He is the Giver.
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From the 3rd part of the Daily Kabbalah Lesson 6/20/2011, Talmud Eser Sefirot

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Baal HaSulam, The Study of the Ten Sefirot, Part 1, “Table of Questions and Answers for the Meaning of the Words”: Question 14. What is Hitpashtut (the spreading of the Light).

Ohr (Light) that stems from the Maatzil (the Emanator) to the Ne’etzal (the emanated being) is called Hitpashtut of Ohr. In fact, the Ohr Elyon (the upper Light) is not affected in any way by that. It is like lighting one candle from another, when the first is not lessened by it. The name only indicates the reception of the Ne’etzal.

There are no different Lights in the Creator or the creature. The Light does not exist on its own. The Light is the impressions of the creature on the fulfillment that existed in it previously.

When the creature suddenly feels this fulfillment in some particular way, it is considered that the Light enters it. The Light “shines” to us in so far as we react to it, to the degree of our ability to sense It. And if we are not capable of this, it is considered that we have no Light, and the Light goes out, departs.

We talk about the Light as if it goes in and out, about Lights that “swing” the vessels, perform some actions. In reality, the Light does not alter its effect on a desire. Desires are organized in such a way that they continually update informational genes (Reshimot) against the background of the constant Light. And therefore, the desire (vessel) reacts differently and feels as if the Light flows through it, changes, excites it, or goes out.

All of that is a consequence of our incorrect perception of reality that will accompany us until the end of correction (Gmar Tikkun). We will always feel that changes take place somewhere outside. Similarly, this is how we imagine this world existing somewhere outside us, although it is all inside.

Relative to the Light, we also say that the Light acts on us from outside, rather than saying that informational genes are constantly working in us, taking turns one after the other. And through these new genes, I sense the Light, meaning that I react to it in new ways.

The Light itself does not change at all: It is completely invariable. There is no division into five or ten Lights, or that the Light is entering or exiting the desire; everything exists only in the perception of the vessel to the degree of its impression on what fills it. The creature’s sensation of its fulfillment is called the Light.

We talk only about matter and form clothed in matter. Matter is the desire to enjoy. And as to the form clothed in matter, we call it “Lights,” “properties.” We talk about nothing else except these two concepts, neither an abstract form nor the essence. That is, the Light is the impression of the vessel on some unknown fulfillment. How does the vessel know that there is something inside it? It knows according to the results….

Similarly in our world, if I suddenly come down with a fever, I go to a doctor, and he says that I have a virus. But how does he know what happened to me? He checks external symptoms that point to some internal processes.
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From the 3rd part of the Daily Kabbalah Lesson 6/20/2011, Talmud Eser Sefirot

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Question: Is it possible to define in two sentences the concept of unity to which people can aspire?

Answer: Unity is an action that turns all of humanity into an integral part of nature. Thus, we reassure nature—inside and outside us—and all together abide in peace and balance with all the forces.

Everything becomes calm in a psychological sense, in mechanical, biological, zoological, and other interactions. At every level, all the forces come to equilibrium. There is nothing better than the state of equilibrium. It is a harmony between all the parts which finally feel a real life instead of a struggle between them.

There are plenty of such examples in nature. It is a fact accepted by nearly all natural scientists, as well as sociologists and psychologists. We do not need to try too hard because today, many people are already thinking in that direction.

However, because of everyone’s individual egoism, they cannot unite to make it public, to confirm their vision in front of everyone. Even if they tried, their words would be completely powerless due to the lack of spirit in them.

The public explanation is entrusted solely to us, and no one can intercept this prerogative. They do understand, but are not able to organize and reach people. This task is assigned to us.

Question: Exactly what allows us to explain what is happening to humanity?

Answer: It is the internal connection with the source of good, with the source that performs correction. This is what no one but us has.

We cannot pass this task to anybody else. We do not hold it to ourselves; it’s simply that no one else can realize it. The explanation has to come from the connection with the upper one.
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From the 5th part of the Daily Kabbalah Lesson 6/26/2011, “Matan Torah (The Giving of the Torah)”

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Question: What should be my role in the group: Zeir Anpin or Malchut? Or both of them?

Answer: You need to fulfill your friends with all your strength. This is the main commandment of the Torah: “Love thy neighbor as thyself.” I am not Malchut, I am Zeir Anpin. My only wish is to receive desires from everyone and fulfill them.

Then who represents Malchut? I play the role of Malchut before my friends in order to receive from them the strength for bestowal. This is a different channel of interconnection. I receive from them the strength to be the giver, and then I rise above them to bestow to them. The cells in the body interact the same way: Every cell receives from others and bestows to them.
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From the 5th part of the Daily Kabbalah Lesson 6/27/2011, “Matan Torah (The Giving of the Torah)”

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Baal HaSulam, The Study of the Ten Sefirot, Part 1, “Table of Questions and Answers for the Meaning of the Words”: Item 15. What is Zakh. Behina Aleph (the first phase) of the will to receive is defined as more bright (Zakh) than the three Behinot (phases) that follow her.

“Fine” and “rough” are defined relative to the will to receive. In the root phase, Keter, there is no depth (Aviut) to the desire to enjoy at all, but only the will to bestow is given, instilled by the Creator in every creature. Therefore, the first phase (Aleph) is the beginning of the creature, its desire to enjoy, and it is brighter and finer than the other three phases that follow.

This is because it hasn’t yet experienced many impressions from the influence of the Creator, the Light, which makes it the brightest. The Light hasn’t yet developed it to the depth of desire suitable for use. It is still the very beginning, the embryo of the desire, and in this sense, it’s the closest to the Light.

It doesn’t yet have any independent action and its own reaction. However, when it begins to react at the end of the first phase, it causes the emergence of the second phase, Bet.
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From the 3rd part of the Daily Kabbalah Lesson 6/20/2011, Talmud Eser Sefirot

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The Torah starts with the condition of loving another as yourself. Under this condition a person comes from love for the other to love for the Creator and reaches adhesion. And adhesion with the upper force is the purpose of creation that we have to reach.

Granted, we cannot talk about this when we’re disseminating to the masses. We hide this part in the same way that we do not tell children the entire truth about our world all at once. We gradually, as much as it is possible, disclose the truth to the parts of desire or the people who are not ready to hear it in full. We tell them what they can accept, what is close to them, and what will benefit them. And then, as they grow, we reveal to them more and more.

According to the principle of love for the other, I should come to a state when all desires of another become more important and greater to me than my own. I use my desires, my forces, to service the other, in order to fulfill his desires.

Indeed, we are built in such a way that we can fulfill the desires of the other by means of our own desires, but only through the Creator. I have nothing to give to others, but if I turn to the Creator in order to satisfy the desires of another, my vessel will suddenly appear to be designed precisely for this: to establish a connection with the Creator and receive from Him what I intend to give to the other.

Thus, the action starts from the other whose desires I want to accept as my own, above myself, to raise his desires along with my own to the Creator, to receive forces and fulfillment from Him, and give them to the other.

This reminds us about what we study during the lessons: Malchut ascends to Zeir Anpin and rises together with him to Bina. They are also called two brothers; one of them is the first born who takes twice as much in order to grow up and be ready to perform a Zivug (coupling) that will allow carrying the Light to the lower one. This is what happens in our relationships as well. All the souls act in this manner.

Thus, anyone who bestows to the other takes the form of Zeir Anpin. And everyone who receives takes the form of Malchut, Shechina, which connects to Zeir Anpin, to the upper one, the giving friend. Thus, we actualize the theory which we study during the lessons on The Study of the Ten Sefirot.
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From the 5th part of the Daily Kabbalah Lesson 6/27/2011, “Matan Torah (The Giving of the Torah)”

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