A Sukkah is a structure consisting of four walls and a special cover (Shach). Even three walls are enough because if there are the first three phases in the Kli, then the fourth phase Dalet is already being built inside them. The main thing is that there are three walls and a cover.

A Sukkah reflects the structure of the spiritual Kli, which is called Neshama, the soul. We need to build this soul out of our common desires in the group, and then we will reveal the inner light, the Creator, inside our correct connection.

A person builds a Sukkah on the ground, that is, on the basis of ready-made material because the ground is always under his feet. On it he already builds a Sukkah: four walls and a cover from the waste of barn and winery, that is, from the remains of the production of bread and wine, which is food for a person.

The structure of the Sukkah is similar to the way in which the qualities of a person are arranged if he wants to connect them and direct them to the Creator. Then he sees how his qualities are connected within him: Hochma, Bina, Daat, Hessed, Gevura, Tifferet, Netzach, Hod, and Yesod in order to form a structure within which he will begin to feel the Creator.

We do not attain the upper light itself or the Creator Himself, but only the impression in our desires from their fulfillment.

When these qualities combine in different forms, we begin to feel what is inside them, and thus reveal the Creator. Each Sefira begins to shine.

If we try to bring the desires between the friends in the ten closer in order to connect them with each other, then inside their connection we begin to see that this is not just our egoism, but desires capable of bestowal, unity, and love.  These desires can be influenced by the upper force, that will create such forms and types of connections and qualities from them that were previously unknown to us.

We see what connection exists between our unity and the qualities that we can reveal between us in order to feel and attain the force that is above us, according to the equivalence of form.

The walls and the cover of the Sukkah are different desires connected with each other in every possible way. If we manage to build the walls of the Sukkah out of our desires, and everyone is ready to make of themselves a column or a foundation for a common structure, that is, our connection, then it is already possible to build a roof over them.

To be a column means to be a support for this structure, to support it with all your strength so that it stands and serves everyone. We are building our common home together so that not even one movement goes to someone’s personal benefit, but only for all of us together.
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From the 1^st part of the Daily Kabbalah Lesson 10/9/22, “Sukkot“

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Preparation to the Lesson

Lesson on the Topic “Ushpizin David – Sefirat Malchut”

Selected Highlights

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All the holidays celebrated by the nation of Israel are derived from the science of Kabbalah. The Sukkot holiday is a symbol of the spiritual Kli.

We must build such a form out of our desire to receive that the Creator can clothe in and reveal Himself in it so that we understand who the Creator is, what He wants from us, how we can be in connection with Him, and how to rise from our degree of creation, from the level of dust, to a level similar to the Creator.

And to do this, we need to know how to build our Kli from the material of desire with the help of the restriction, the screen, and the reflected light.

The Sukkah is a symbol of the corrected Kli. This is a structure that serves as a model of our inner spiritual vessel. Therefore, there is a custom on the holiday of Sukkot to build a structure, not within our heart or the connection of hearts, but to build a Sukkah in an external form as a symbol of a corrected heart, a corrected soul.

The Sukkah is built from the simplest natural material. Iron or concrete cannot be used for its construction, but only wood, stones, branches, and leaves, things that the earth gives. This is how we build our corrected Kli, soul, in the form of a hut, a Sukkah. Like a child’s game, we build the desired spiritual state in material form.

Based on the details of the construction of the Sukkah described by Kabbalists, we can understand what a soul is, what it consists of, and what states it passes through.

Baal HaSulam and Rabash were very sensitive to this holiday and took care to build a good, beautiful Sukkah because it identifies a person’s attitude to correcting his soul.

Sukkot symbolizes that we have reached the corrected Kli in which there are four degrees, the four walls of the Sukkah, and the screen on the whole desire to receive, which is called “Shach,” the roof of the Sukkah. We are inside the Sukkah, inside the soul, and nothing remains outside because we have corrected the whole soul and we connect with the Creator inside it.

During the seven days of the Sukkot holiday, we invite guests to the Sukkah, the seven Sefirot. Keter, Hochma, and Bina are above the roof of the Sukkah, and under the roof are the Sefirot Hesed, Gevura, Tiferet, Netzach, Hod, Yesod, and Malchut. This is how we celebrate the entry of light from the degree of GAR into the VAK, into the body of the soul.
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From the 4^th part of the Daily Kabbalah Lesson 9/20/21, “Sukkot”

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How many people around the world today are in genuine fear and a sense of helplessness? They do not find any justification for their suffering, they do not know what to do, or how to feed themselves tomorrow or in a few months. Some worry about what will happen to their billions, while others do not know how to live when their last pennies run out.

Everyone suffers in their own way, but no one understands how to continue to exist. And we suddenly received such a gift from above that we can look at this world with a human gaze, and not as small and unhappy, beaten animals. And all this is thanks to the revelations of Baal HaSulam that have reached us and through his soul, and Rabash was a transitional adapter between us and Baal HaSulam.

Baal HaSulam was conduit of the light from the world of infinity to us through his perfect soul, which had reached its final correction. But he asked to lower himself, because otherwise, he could not connect with people. And only after he was lowered by many degrees, he was able to write The Study of the Ten Sefirot and The Introduction to The Book of Zohar. We do not understand the degree that he had before, the greatest height, from where he could not even tell anything in words.

Which means, it was at the degree of the GAR of the world of Atzilut and above, where the light is not clothed in desires. From there, he could not address the person and be heard, and therefore, he asked to lower himself. And in fact, he fulfilled his mission, which the Creator expected from him, knowing that he would ask for it and fulfill it.

And we are at an intermediate degree between Rabash, Baal HaSulam, and humanity. On the one hand, we need to rise up to understand what Baal HaSulam said. On the other hand, we need to go down to the people and understand what they need from us and in what form they will be able to accept our message. We need to reach both of these poles, above and below.

Baal HaSulam and Rabash spoke from above. And we are at the bottom, below the Parsa, in order to be able to touch and awaken the world, and then, together with all mankind, to ascend through the Machsom and connect to the upper Malchut. This is our mission.
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From a Conversation at a Meal Dedicated to the Memorial Day of Baal HaSulam

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Preparation to the Lesson

Lesson on the Topic “Ushpizin Aaron – Sefirat Hod”

Writings of Baal HaSulam “Gatehouse of Intentions”

Selected Highlights

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When The Book of Zohar was hidden from people, which was from the time of its writing in the 2^nd century until its revelation in the 13^th century, no one called it hidden; they did not know about it at all!

Today anyone in the world can freely buy The Book of Zohar and read it. So why is it called a secret, hidden?

This Book has everything. The Zohar can reveal to us this world and the upper worlds in all their fullness. It is written at the height of all 125 levels of attainment of the entire universe and tells us about our entire path.

The only problem is how this book is closed, closed by the person himself who is not able to concentrate or to tune in correctly to see what is happening in the book.

The reader himself, of course, is not able to put himself in front of the text like he can with any other reading. He gets entangled in it, sees in it images of our world, history and geography, physiology and anatomy. He connects concepts, objects, and actions with his earthly understanding.

Imagine an electrical device with a lot of wires and parts that you connect incorrectly. Will you ever be able to put it into action? Of course not!

The problem is that everything is in front of us, but we cannot reveal it; we are not able to correctly use either ourselves or this system, which we combine in ourselves incorrectly. We do not have a correct approach to The Zohar.

A person must constantly—before and during reading—learn to tune himself to a new focus, understanding, and vision, and move forward in this step by step, slowly.

Attunement is obligatory because if he simply opens The Zohar and starts reading, he will only get confused and then it will be very difficult for him to correct this confusion and return to the beginning.

Therefore the whole difficulty lies in correctly entering The Book of Zohar.

That is why The Book of Zohar is accompanied by materials on tuning our instrument of perception: the soul!
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From the 3^rd part of the Daily Kabbalah Lesson 12/21/09, “Preface to The Book of Zohar”

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Preparation to the Lesson

Lesson on the Topic “Ushpizin Moses – Sefirat Netzah“

Selected Highlights

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In each of us there are desires of all levels of development: inanimate, vegetative, animate, and human.

At the human level, within us, there are desires of all types of people that we see in our world.

But in fact, this is not the world, this is me. Therefore, there are robbers, liars, good people, righteous people, wise men, and fools within me. This is all me.

It only seems to me that this vast world exists, but in fact, it is only a representation of my inner desires and qualities. They are depicted to me in the form of inanimate, vegetative, animate, or human images in my four levels of desire.

Depending on how I see the world, I can understand how I am corrupted or corrected, good or bad. Meaning, which of my desires I should correct.

If I correct my attitude to the world, I correct myself. It is by seeing the world outside of myself, I much better understand what is evil and egoistic within me and how to achieve good and bestowal toward what seems external to me.

Conversely, by correcting myself, I see that the whole world gets better.

There is no world; it just seems to me that all this exists, like on the cinema screen.
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From the 1^st part of the Daily Kabbalah Lesson 12/23/09, The Book of Zohar “VaYishlach (And Jacob Sent)”

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Preparation to the Lesson

Lesson on the Topic “Ushpizin Jacob – Sefirat Tifferet“

Selected Highlights

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The Zohar tells us about what is happening in the spiritual world, about the actions of the bestowal of creation; therefore, we cannot understand it since we are not yet able to perform such actions!

We are in our egoistic desire and know only how to receive fulfillment and pleasure and how to act in order to achieve this pleasure. And the actions that The Zohar speaks about seem to be described in some incomprehensible language, like a secret code, as if it is about something unreal: either in the language of Kabbalah, in terms of the Sefirot, Partzufim, the worlds, or as some kind of allegory where the sun, moon, mountains, people, and animals act like in a fairy tale.

None of us understand it, nor do we feel it, because we are not in the property (nature) of bestowal, but are in the property (nature) of receiving.

If we were to receive the higher, spiritual properties of bestowal and love instead of our earthly egoistic properties, we would immediately understand what The Zohar tells us, and along with its reading we would reveal the higher world. Moreover, it will be not like in an adventure novel in fantasy, but rather in reality!

However, since there are still no spiritual properties in me, what is described in The Zohar is unreal. That is why our reading of The Zohar is called “Segula,” a special technique! What is it?

We read and try to call upon ourselves forces from that world, the level that is spoken of in the Book. Even if I do not understand the text, but I want to change and I want to feel it, it “shines” on me with a “light that returns to the source” (Ohr Makif, or surrounding light).

This force acts on me and will reveal new properties in me, the properties of bestowal that are written about in The Zohar. After all, it is written entirely in the nature of bestowal, not of receiving, and only according to the nature of bestowal can one understand what is written there.
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From the 1^st part of the Daily Kabbalah Lesson 1/29/10, Shamati “To Understand the Words of The Holy Zohar“

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