Preparation to the Lesson
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Lesson on the Topic, “Purifying the Heart”
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Lesson on the Topic, “Connecting the World in the Last Generation”
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Selected Highlights
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There are two states to that rose:
1) Katnut—the beginning of her formation, in which there is only the Sefira Keter in her, in which her light of Nefesh is clothed, and her bottom nine fall outside of Atzilut, in the world of Beria.
2) Gadlut—when her bottom nine rise from the world of Beria into the world of Atzilut and with them, she is built into a complete Partzuf with ten Sefirot (Rabbi Shimon bar Yochai [Rashbi], Zohar for All, The Rose).
Question: What advice would you give to a new student who finds himself at a Kabbalah lesson for the first time?
Answer: Our Source is called “Infinity” (Ein Sof). From there, through the world of Adam Kadmon (AK), the light descends to the common Tabur (navel). Below are the Partzufim of the world of Atzilut: Atik, Arich Anpin (AA), Aba ve Ima (AVI), and ZON (Zeir Anpin and Nukva). And below them are the worlds of Beria, Yetzira, and Assiya.
We study about what is happening in the world of Atzilut. For us, it is of utmost importance because here is where governance is conducted and where the past, present, and future are contained. It is concluded with the Parsa (border, separating line), which restricts the spread of the light of Hochma (Wisdom).
Below, in the worlds of BYA, are the broken souls, and all the way at the bottom below the common end line (Sium) of the light coming from infinity is our world. Here, we exist in our bodies until we are awakened spiritually.
The souls raise their desire, their appeal for correction, to Malchut of the world of Atzilut. It utilizes the connection with Zeir Anpin and raises the souls’ desire to Him.
To the extent that Zeir Anpin connects to Malchut, they become a joint Partzuf called ZON and ascend to AVI. Zeir Anpin ascends to Aba, the fatherly Partzuf, while Malchut ascends to Ima, the motherly Partzuf.
ZON obligates “father and mother” to give them all the necessary lights, corrections, and fulfillments and then they return to their place. There, they become “big”; they acquire the adult state of Gadlut. This helps us clarify the meaning of the two states of the rose, that is, Malchut: Katnut and Gadlut.
In the first state, it represents only the point of the upper Sefira— Keter, whereas its other nine Sefirot are below the Parsa. Also, here are the forces of Klipot (filth, shells). This is the meaning of the phrase “a rose among the thorns”: Malchut among the Klipot. It is Malchut’s first, smallest state.
In her adult state, Malchut elevates her lower nine Sefirot, makes a Zivug (mating, coupling) with Zeir Anpin by unifying with him and thereby becomes a genuine rose, blossoming to its full beauty. Malchut can become this way only when her “thorns,” meaning Kelim (vessels) that are unconnected and unfulfilled by Zeir Anpin, ascend to a Zivug with him.
All of this is evoked by the broken souls when they unite together and it is they who bring about the correction of Zeir Anpin and Malchut. Herein lies our entire work: to bring about the correction of ZON until they reach their ultimate state.
[27910]
From the 1st part of the Daily Kabbalah Lesson 11/28/10, The Book of Zohar “The Rose (Shoshanah)”
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The Book of Zohar, Chapter “Rose,” Items 1-3
Preparation to the Lesson
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Lesson on the Topic, “Speaking with the Creator”
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Lesson on the Topic, “Connecting the World in the Last Generation”
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These five lights are the light that the Creator created on the first day. Adam was watching it from the end of the world to its end (Zohar for All, “The Rose“).
Question: Why does it say “from the end of the world to its end” and not from beginning to end?
Answer: In our perception, we are between the qualities of judgment and mercy, between two lines. Our whole world fits within the boundaries of these borderline forms.
And therefore, in this context, we cannot see the world from beginning to end. In each state, the world is limited by the boundaries of our Kli, which we are able to discern.
[28046]
From the 1st part of the Daily Kabbalah Lesson 11/29/10, The Book of Zohar “The Rose (Shoshanah)”
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Preparation to the Lesson
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Lesson on the Topic, “Speaking with the Creator”
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Lesson on the Topic, “Connecting the World in the Last Generation”
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Selected Highlights
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There is nothing but love within the Creator. However, the Creator creates various conditions within the desire to receive that should help us understand what love is and attain love since it is something totally incomprehensible for us.
Love is something alien and unclear for our egoism, something that goes against our nature. How is it possible that when I taste different treats presented in front of me I would actually sense the host from their flavors? What is the connection between one and another?
This is the essence of the creation, “existence from nothing” and within this “nothing” there is something from the “existing.”
Therefore, from nothing, from the desire to receive pleasure, I can come to the existing one. This means that from the impression within the desire to receive pleasure I can reach love, the property that is completely detached in absolutely everything from the creation.
Suddenly, as a result of some actions and processes within the desire to receive pleasure a miracle happens and it reaches the property that belongs to the upper, divine nature.
It remains completely unclear for us how the actions “give-receive” lead to the birth of a miracle called love. Love does not have anything to do with the desire to receive pleasure whatsoever.
Every time and at any rung, we have to replenish our actions and impressions experienced in the desire to receive pleasure in order to collect them all and raise them for the attainment of the property of love.
[87846]
From the 3rd part of the Daily Kabbalah Lesson 3/9/12, Talmud Eser Sefirot, Part15
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Concealment pertains to where one wants to see and understand but does not see or understand. At that time, we can say that something is hidden from him. Moreover, the measure of concealment is measured by the need to know. Hence, when a person has no need for knowledge, it cannot be said about that person that he is suffering from the concealment.
For example, if a person has to work somewhere only half an hour every day and receive his salary once a month, he must believe that he will be paid although he still did not see anyone being paid. Hence, he believes in the company although it is hidden from him whether or how the company will pay the salary, since no one knows this company where he wants to work.
If he wants to work more than half an hour, he has a greater need to know that the company pays the salary on time. Thus, if he heard bad rumors about the company, he suffers more from the concealment. And if he wants to work day and night, he certainly feels a greater concealment because he has a greater need to know whether he will receive his salary as promised.
Since the kingdom of heaven is above reason, everyone suffers from the concealment. However, for those who want to work for the sake of the Creator, the concealment is greater because they have a greater need to know, since the body keeps asking “What is this work for you?” It follows that this question is always understood according to how much a person wants to work completely for the sake of the Creator.
The answer to the question is “Blunt its teeth.”
(Rabash, “Revealing the Concealment”)
We must agree that we do not see the reward beforehand. On the contrary, as we move forward, we will see the opposite picture, that there is no reward and there never will be. And all this is in order to raise us above reason.
The less we know and understand and the less confidence and evidence we have, the more opportunities it gives us to build a support system above reason. Then this confidence will be revealed not in our egoistic desires, but only in bestowal, above reason, without proof, because “our heart will rejoice in the Creator.” Meaning, not in us, not in our egoism, but above in the Creator or in the group, in the connection within which we reveal the upper force.
Therefore, no one will see the pay in their hands. Anyone who does not agree can immediately leave and seek a reward in ordinary material life. In spiritual life, the reward consists in giving it up, in the importance of the one for whom I do the work.
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From the Preparation to the Daily Kabbalah Lesson 2/24/13
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Question: The entire reality is light and Kli, Creator and creation, the other and me. Why does The Zohar seem so complicated and confusing?
Answer: The Zohar seems complicated and confusing to us because we have not reached a unified picture. We have “me” and “the world,” my desires, my thoughts, and the forces operating in this entire reality, and the fulfillments in it seem distant from each other and shattered. Therefore, this force of shattering gives me an extremely complex, confusing picture. It is because I do not see all this in unity, and separation brings me confusion.
As much as we can see, but not in the mind because it will not help, rather in feelings, that is, in more corrected Kelim (desires), all these details of perception combined together: me, the other, the Creator, the study, the group, the environment, everything that exists, to the extent that I wish to link them together, these efforts will bring me light. The light will lead me to the contemplation of a more unified picture, and all the elements of the picture will gradually begin to connect.
From the connection of all these opposites, which become supportive and connected with each other, the entire wisdom comes.
The more distant and opposite all these details of the picture of reality used to be, which I now see connected together both supporting and complementing each other, the deeper I attain the thought of creation, the program of creation, and the process that we are going through.
From these opposites, I begin to live, to feel this amazing wisdom, to connect together the upper governance, to correlate it with one force.
All this is a result of the influence of light on my shattered desires and thoughts, when I want it to connect them together.
[35514]
From the 2nd part of the Daily Kabbalah Lesson 2/16/11, The Book of Zohar — Introduction: “The Fourth Commandment”
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Preparation to the Lesson
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Lesson on the Topic, “Speaking with the Creator”
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Lesson on the Topic, “Connecting the World in the Last Generation”
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Writings of Baal HaSulam, “Study of the Ten Sefirot,” Vol. 1, Part 4, Chapter 2, Item 16
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Selected Highlights
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Preparation to the Lesson
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Lesson on the Topic, “Speaking with the Creator”
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Lesson on the Topic, “Connecting the World in the Last Generation”
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Writings of Baal HaSulam, “Study of the Ten Sefirot,” Vol. 1, Part 4, Chapter 2, “Inner Observation,” Item 9
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Selected Highlights
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