Lesson Preparation

Writings of Baal HaSulam, “Introduction to the Book, Panim Meirot uMasbirot,” Item 1

Writings of Baal HaSulam, “Preface to the Wisdom of Kabbalah,” Item 150

Writings of Baal HaSulam, “The Shofar of the Messiah”

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After such a powerful congress, we want to measure our ascents and descents according to new values. Previously the state depended only on me, on my good or bad feeling from which I concluded that I was in ascent or descent. But now I want to connect my states to the Creator: If I yearn for Him, it means I am in an ascent, and if I do not yearn for Him no matter how well my ordinary life is arranged, I consider this to be a descent.

We then move to a new state where ascents and descents are determined according to the direction: toward the Creator or toward ourselves. This is a big advancement because I can already analyze: am I thinking of the Creator or of myself? And if I yearn for the Creator, then why—to bring contentment to Him or to myself? Here begins a calculation through an additional discernment: me or the Creator, me or the friends?

On these scales, I give increasing weight to the side opposite to me: the group or the Creator, and use it to evaluate the ascent and descent. Ascents are when I think more about the good of the ten and the Creator and descents are the other way around: when they disappear from my horizon and I do not think about them but only about myself. These are clear cause-and-effect steps that should lead me to Lishma.

The main thing is to disconnect from myself a little and to start thinking in the direction of the Creator. I want to yearn for Him and bring Him contentment. And only if I place myself in the ten, will it bring Him contentment. Therefore, the ten gains new weight for me: it is not just ten people but Shechinah (Divinity), a place for the revelation of the Creator where I can bestow to Him. Everything is already directed toward the state of bestowal, Lishma.¹

The Creator is dancing a tango with us: He comes closer, then steps back, and demands a response from me. After He illuminated me, then moved away and disappeared, I must come closer to the previous state. It is like breathing: exhaling and inhaling. So, the Creator teaches me that through actions in the group I will give Him a place where He can be revealed, where I invite Him, and demand revelation. When this place is opened, the Creator fills this place and again disappears, leaving it empty. And then I have to draw Him back again.

I need to add my passion, my aspiration, to this tango. Every time the Creator disappears, I must examine myself: What am I really yearning for? And I try to improve the quality of my aspiration for Him so that not my filling, but the one I yearn for, is important to me.²

We have nothing to give to the Creator except our connection. The Creator is perfect and needs nothing, feeling no lack. All we can offer Him is a vessel, a Kli, in which He can reveal Himself and enjoy fulfilling our desire. Therefore, each of us has the opportunity to bring contentment to the Creator by preparing the first nine Sefirot, the nine friends, for the revelation of the Creator in them.

Each of us becomes Malchut in relation to the rest and prepares them to be fulfilled by the Creator. One gives one’s desire and the Creator is revealed in the first nine Sefirot, in the friends. This is our work and this is all we can present to the Creator: a spiritual vessel.³

The desire for the Creator is developed through a long path, from our egoistic desire. I receive various blows and then I feel that they are rigged by the Creator to make me understand that everything comes from Him, both bad and good, any situation in life. Inside all life’s problems and “punishments,” the hand of the Creator is revealed.

At first, I felt only punishments, but because of that I felt pain, fear, despair, and shame. But suddenly, it turns out that the punishments come from the Creator, and this is a relief. After all, there is a justification and explanation for what is happening: this is how the Creator leads me to the final correction. It already sweetens the punishments.

I felt bad when punishments came, but from their sweetening, I feel good. It is impossible to get this pleasant feeling without prior suffering. Therefore, I agree: let there be fears, anxieties, confusion, only so that I receive mercy and sweetening. That is how we learn that the connection with the Creator justifies any condition.

This is how the yearning for the Creator is built because I see that love covers all crimes and I want to feel the Creator, to understand, to love. I feel good to be longing for Him—this is still an egoistic form. I feel good from the fact that I have thoughts about the Creator, that I strive for Him, because I know that the connection with Him gives sweetness. And not only because He sweetens the judgement I receive, but even without the threat of judgement, I want to think about Him. This is the second stage.

If I do not think about the Creator for even a moment, I feel bad. And if I do not feel bad about it, then I regret why is this so? Indeed, this means separation from the Creator. Here a person can check how terrible it feels to break away from the Creator even for a moment.

My definition of good and evil changes. Evil is when I do not think about the Creator and good is when I do. I still evaluate through the fact that I feel pleased or displeased, but the very thought of the Creator is already becoming a reward. I no longer need preliminary punishment in this world in order to wait for the Creator as my savior. It turns out that I am already moving from this world toward the Creator and saying that thinking about Him is a reward and not thinking is a punishment.

The Kli that the Creator can fill is the ten. Good is when the Creator is revealed to the whole ten as one: He unites all and is revealed to all. Let Him work, He loves this job! But He will not do anything until we demand Him to work. We are the masters who order the work of the Creator: we identify places where we are not connected and we demand from the Creator to connect us and fill us. This is the raising of MAN, the prayer.⁴

You must work by faith above reason, ignoring your feelings, “like an ox to the burden and a donkey to the load.” Once upon a time, domestic animals, oxen and donkeys were free and lived their lives in nature, in their family, in the herd. Now their whole life is to fulfill the owner’s demand. They sold themselves for food and are ready to do all the work that the owner requires.

We also need to agree to do all the work at the Creator’s request “like an ox to the burden and a donkey to the load.” And for what reward? For none, only the bare necessities to exist. I want nothing, only to exist, and why? To fulfill the master’s desire so that He loves me as his ox or donkey.

Why do owners feed and clean their animals? Because they work. So, I want the same and nothing more. I need to lower myself to the state of pure intention.⁵
From the 1^st part of the Daily Kabbalah Lesson 11/13/19, Hardening of the Heart – An Invitation to Build a Yearning for the Creator”

¹ Minute 4:50
² Minute 27:50
³ Minute 31:56
⁴ Minute 51:50
⁵ Minute 1:24:15

Related Material:
“The Hardening Of The Heart—Opportunity For Ascent”
Constant Fulfillment In Yearning
The Main Thing: Yearning For The Goal

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Lesson Preparation

Writings of Baal HaSulam, “A Handmaid Who Is Heir to Her Mistress” 

Writings of Baal HaSulam, “Preface to the Wisdom of Kabbalah,” Item 145

Writings of Baal HaSulam, “The Love of God and the Love of Man”

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If we yearn for the Creator, then we need to convince ourselves that He can only be reached through the ten. This requires proof and cannot be taken for granted because the path through the ten goes against our egoism. How can you want this? It is easy to unite only in a football team where it is clear that you can win the cup only as a close-knit team. But in a Kabbalistic group, egoism blocks the path and disallows us to see that only through unification can we achieve the goal. It will take a long time until we begin to agree with this, become assured, and realize that this is so.¹

What is love of friends? What should I give them? I must give them everything and dissolve in them without a trace, like sugar in water, in order to feel them instead.²

The thread connecting me to the Creator is the power of my aspiration toward Him, which comes out of my heart and stretches in His direction. I do not know who the Creator is, but I somehow imagine Him, attach myself to this concept. But if the Creator is the power of good, then how can I achieve contact with Him if there is nothing in common between us? This thread is infinite because our connection exists only on the side of the Creator, the way He created it. And from my side, I cannot contact Him.

If I want to feel the connection with the Creator, I have to find at least the smallest property of bestowal similar to Him. But how can I do it? I need to focus all my efforts on connecting in the ten and use it to squeeze myself as much as possible, like in a diaphragm in a camera.

If you project a ray of light onto a screen through a small hole, you can get a sharp and inverted image. The pinhole camera, camera obscura, which served as a prototype for the first cameras, worked according to this principle. The smaller the diameter of the hole, the sharper the image. This hole is the ten. Squeezing myself through the ten, instead of this world, I begin to see the outlines of the future world. We must build the same lens that focuses together all the rays of light in the ten.

I need a lens that will focus my vision because I am internally fragmented and composed of ten properties: HaVaYaH. If I streamline my properties, then I become part of the system and begin to feel what is outside of me.

With a material camera, we see the real picture and its photograph. But in spirituality, we do not see the object itself until we build a lens, that is, a group. If I have a spiritual lens, the ten into which I join as Malchut of the first nine Sefirot, then I gain knowledge and a sense of the Creator through my friends and begin to see the spiritual world.

What do I see: friends or the Creator? I see the Creator in the friends. Friends are the lens through which I will see the Creator. The Creator has no image, name, or expression except what can be felt through the ten. The ten are ten Sefirot, my native home, my life, and my soul. Canceling myself in relation to my friends, I can be sure that I have canceled myself in relation to the Creator.

The Creator has no image, no color, no smell, and no forms perceived by our senses: sight, hearing, taste, smell, and touch. This force is revealed only in accordance to our ability to connect with each other. We perceive the Creator like a photograph. Therefore, we need to build a foundation on which to reveal it.

A magnetic field can be detected only in the presence of a magnetized arrow that begins to rotate, indicating the presence of a certain force. The arrow indicates in which direction the force field acts.

Since we do not know the Creator, we need a device, a compass, to reveal Him, and the compass is the ten. All detectors for detecting certain phenomena must be somewhat similar to those phenomena. To discover a magnetic field, we need a magnet, and to discover spirituality, we need a ten. If I cancel myself before the ten and serve it, I turn it like a compass arrow and reveal the connection with the Creator.

The more united the group is in the direction of the goal of creation and the Creator, the more it focuses on the Creator and lets us see and reveal Him. In fact, it does not reveal the Creator but His properties above egoism and knowledge and thus manifests the image of the Creator and becomes an instrument for His revelation.

I have to rally all of us together in the tightest circle, in a tiny hole through which I will see the Creator as through a focusing lens. I bring together all nine properties of my friends relative to myself into one, compress all nine phenomena into one concept, canceling with my desire the egoism that separates them, and in this form, I see the result: I begin to see the Creator. It turns out that I create Him.³
From the 1^st part of the Daily Kabbalah Lesson 11/18/19, Hardening Of The Heart—An Invitation To Build A Yearning For The Creator
¹ Minute 20:20
² Minute 26:52
³ Minute 30:50

Related Material:
“The Hardening Of The Heart—Opportunity For Ascent”
Take Me To The Spiritual World Through The Center Of The Ten
My Ten Is My Passport In The Spiritual World

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Lesson Preparation

Writings of Baal HaSulam, “The Arvut (Mutual Guarantee),” Item 26

Lesson on the Topic “Faith in the Rav”

Writings of Baal HaSulam, “Preface to the Wisdom of Kabbalah,” Item 143

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Lesson Preparation

Lesson on the Topic “The Conditions for Raising Oneself Above One’s Circle”

Writings of Baal HaSulam, “The Arvut (Mutual Guarantee),” Item 23

Writings of Baal HaSulam, “Preface to the Wisdom of Kabbalah,” Item 142

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We know that our entire path is ups and downs. It is impossible to rise to a stage until one has received an addition of egoistic desire that has to be overcome. This will mean the rise to the next step, as it is said: “There was evening and there was morning, one day.” It all starts with the night, with darkness, the revelation of the spoiled desire, and through correcting it we come to the day.

We have to understand that if we did a good job and rose a lot at the big European congress in Bulgaria, now we should feel a fall. But this will be a different kind of descent because we have expanded our Kli. Everything happens no longer within just one ten that rises and falls deeper each time and brings an increasingly heavy burden of the heart.

We already have experience of such descents, we understand their inevitability and rejoice in them as preparation for the next step, the coming ascent. But now this process will become foggier, and will manifest not in the form of ups and downs, but as expansion and contraction. This is a little different and one has to learn to distinguish between such changes. Since ascents and descents can occur relative to the inner Kli  as well as the Kli for the surrounding light, they manifest themselves in different ways.¹

The Creator reveals an additional part of the broken soul to us and wants us not only to feel the darkness, our powerlessness and helplessness, but to understand that this is the beginning of a new stage that has come from the Creator. But usually this awareness calms a person and one surrenders to the new state, justifying one’s weakness and inability to act. A person thinks that everything will go by itself in a day or two; it is not scary, and I can wait.

Experience causes a person to get used to the descents and agree with them without trying to get out of them. But it is here that there is an opportunity to make an effort. On the one hand, we have to agree with the darkness and unpleasant sensations and be happy that the descent came from the Creator who controls all the states. But at the same time, it is in darkness, on dark nights, that we have the opportunity to add to our work.

In such states when we feel powerless, we should try to scrutinize and turn them into working states so that as soon as possible through all necessary actions, we will come to the only effective means: to prayer. This prayer is not about getting more light and feeling, but about the opportunity to please the Creator through the friends. A place where darkness and dullness of feelings reign is the very place that we need to revive. This is the main place of our work.

If we learn this correct approach, we will be able to refine it each time, adding more and more details, then we will understand that we have to work and advance in the dark and that the night work is the most blessed. We ourselves will seek the opportunity to work in the darkness in order to generate light from the darkness. This will not be the light that came from the Creator, but the light that we feel from being able to work in darkness, the light of faith, the light of Hassadim raised by us.

Then we will understand that day and night can come from the Creator, but they can be caused by a person. After all, a person is able to illuminate the night and turn it into a day, awakening the dawn. This is another kind of dawn caused by a person’s work, not the one that came from above.

Therefore, we have to look for how in the state of darkness not to detach from the Creator, from “there is none else besides Him,” from the tens, and from holiness in order to strive and seek the power of bestowal, Hassadim, as the only fulfillment.²
From the 1^st part of the Daily Kabbalah Lesson 11/12/19, “A Lesson on Hardening of The Heart—An Invitation To Ascent”

¹ Minute 0:20
² Minute 5:10

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“The Hardening Of The Heart—Opportunity For Ascent”
Learn The Creator’s Language
Back And Forth In The Rhythm Of Connection

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Through nine friends in the ten, I reveal the Creator’s attitude toward me and perceive it as light, as good. But for this, I, Malchut, first must restrict my egoism and build a good attitude toward them, which then become spiritual actions that are called restriction, screen, and reflected light. To that extent, I will reveal their attitude toward me.

I try as much as possible to subjugate myself and see my friends connected and belonging to the upper degree for me. The ten represents the spiritual vessel of the Creator to me, and its center is Sefira Yesod to which I adhere as to the manifestation of the Creator toward me.

This comes from the four phases of direct light that in regard to me are the nine upper discernments of bestowal, nine different qualities, colors, and sounds, no more and no less. Malchut does not feel anything, does not react, as if it does not exist at all if there are not the first nine Sefirot before it.

The first nine Sefirot are always ready, but the problem is to awaken Malchut to develop the desire to enjoy to such an extent that it will finally want to come into contact with the first nine Sefirot, to feel and hear something that is outside of it. This takes years because a person is locked inside himself absolutely hermetically, like a can of sardines.

The higher the soul, the greater the egoism in a person, therefore, it takes more time to get through to him. Sometimes, after twenty years a person still does not hear. So Baal HaSulam, being a very young man, accidentally discovered a Kabbalistic book when with his Rabbi from Pursov and was terribly pleased with his discovery. What he did not know at the time was that it would take another twenty years to really experience everything that is written in the book.

The preparatory period is very long, but you should not try to shorten this path; you just have to stubbornly keep going, stage by stage. You cannot stop, but you cannot jump over the steps either. We are in the hands of the Creator, and if He has revealed the beginning of the path to us, then we should not try to change anything but simply continue in the same direction. After all, everything comes from above according to the plan of the upper governance.¹

Once I scrutinize that everything comes from the Creator and is to my benefit, I can relax and stop. This is the first checkpoint on the path. If I want to continue on, then I begin experiencing difficulties. Before that, the Creator made it difficult for me so that I would attribute all these incidents to Him and color my life pink instead of grey. Egoism supported this inclination because it was beneficial for it.

But from now on a different kind of work begins, the spiritual one. I must subjugate myself toward the right environment, and in this, I really have freedom of choice. I can remain in the state I was in until now, that is, in the egoistic perception of the principle “there is none else besides the Creator” or continue to correct the shattered Kli: leave my individuality and become included in the connection.

Here religion ends and the wisdom of Kabbalah begins in practice; we are talking about the correction of the common soul of Adam HaRishon. The beautiful speeches about love for one’s neighbor like in the UN are not enough; you need to practically and specifically organize in a ten. I must subjugate before nine friends and elevate them to the height of the Creator and bow my egoism before them every moment.

The Creator will work in the opposite direction, showing me friends as more and more insignificant and full of flaws. It is simply impossible to believe how the Creator gathered such terrible people in one place! This is where the work begins. Now, after the convention in Bulgaria, we should feel that we are entering real spiritual work.

The difference is that I do not want to attribute the results of my work to myself, I want to pass them through me to the ten. This is the work in reverse—it is for the benefit of the Creator, but through the ten. I am then indeed directed at the Creator because He is the one who exists between the first nine Sefirot.

I only want to elevate my friends, and by doing so, give contentment to the Creator. It turns out that the first nine Sefirot are the Kli that I build from my friends and elevate to the Creator. The Creator, who is between the first nine Sefirot, receives pleasure. I want nothing for myself, I make a restriction and raise the reflected light, but through this, I feel myself in a different nature.²

I look for the Creator through the center of the group. If I want to start working with the Creator, to bestow to Him, it is insufficient to just say that there is none else besides Him, who is good that does good; I need to connect to Him. It is only possible to connect to Him through a lens, focusing all qualities and desires on the one source that everything comes from. It turns out that the further realization of the principle “there is none else besides the Creator, who is good that does good” is possible only through the center of the group.

It is no artificial demand, I myself, my desire, consist of nine discernments. It is what happened to Malchut of the world of infinity. After it received the light that came to it through the first nine Sefirot; these qualities became imprinted in it. When it makes a restriction on the ordinary egoistic use of its desire, screen, and reflected light, it builds a model of the first nine Sefirot inside itself, which is called the image of the Creator.³

How do we open the valve in the center of the ten, the passage to the spiritual world? In order to do so, it is necessary to pull out, with your teeth, the stopper that plugs the heart of each of us in the ten.⁴

It is written, “All eyes tare fixed upon the Kingdom (Malchut) of Heaven.” This is how we have to keep aiming at the center of the ten, discovering that it disappears from us at every moment. Either we ourselves lose this aspiration internally or we are knocked out by external disturbances, but in the end we will feel that all this comes from the Creator. This is how He increasingly shows us our deviation, how much we are not directed at the ten.

It is as if I aim through an optical sight and constantly increase the precision. It seems to me that I aim at the target, but as soon as I zoom in, I see that there is a deviation: five degrees to the right. I adjust the scope and zoom in again, and I see that I deviate to the left. So I again adjust and increase the precision until I reach the maximum limit of my capabilities, and then I shoot.

This is how we should aim ourselves at the ten: initially we aim at its center, then we see how the Creator deviates us in different directions around this point. He does this with great wisdom so that we have to go against Him every time: He pulls to one side and we pull to the other side. So we follow Him in order to keep ourselves in the center. It is called “the dance of the bride.” Through these dances, relationships, we begin to understand and feel Him.⁵
From the 1^st part of the Daily Kabbalah Lesson 11/26/19, “The Center of the Ten, Part 2”

¹ Minute 21:40
² Minute 35:00
³ Minute 50:30
⁴ Minute 1:26:15
⁵ Minute 1:36:15

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Demand To The Ten
My Ten Is My Passport In The Spiritual World
The View Of The World From The Ten

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Lesson Preparation

Lesson on the Topic “The Conditions for Raising Oneself Above One’s Circle”

Writings of Baal HaSulam, “Preface to the Wisdom of Kabbalah,” Item 141

Writings of Baal HaSulam, “The Arvut (Mutual Guarantee),” Item 19

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The center of the ten is the point of connection with the Creator, the place of the construction of the Temple, the central point of creation, the point of the beginning of the correction and its completion. With respect to the created beings, everything happens in this point—in the center of our connection. The Creator, on His part, also influences this point, uniting us around it. This is indeed the most central point regarding the actions of the Creator and the actions and intentions of the created beings. The entire system of the universe is arranged so that it pushes the created beings to this central point either according to their will or against it, depending on fate.

This point contains everything. This is why we must direct ourselves to this center as the goal of all our actions, intentions, and prayers. After all, it is against our desire. The Creator created the whole creation outside of His level, except for this point. Therefore, all desires, thoughts, actions, all our egoistic qualities are aimed at the opposite direction from this central point and do not want to be included in it, rejecting the connection.

Scrutinizing the center of the ten, we reveal everything: the central point of the entire universe and the common soul of Adam HaRishon, the purpose of correction—everything is included in this point, in Malchut of the world of infinity. When we begin to focus on this single point, we discover that our actions, intentions, and thoughts do not belong to us, and we can only identify ourselves with those actions that the Creator performs, assembling us in this center.

This point is called “the Temple,” and in order to establish our correct attitude toward the Creator in it, we have to undergo the whole history of development. We will only then reach adhesion with Him—when our yearnings and intentions are only for Him. We have to go through many obstacles to find out that we do nothing by ourselves, but the Creator does everything, both bad and good.

We only need to acknowledge that everything comes from the Creator. And since everything is aimed at this point of connection, the point of adhesion, there is no evil, there is only good because everything is included in the adhesion. The entire inner work of a person is concentrated in this central point. The entire universe and the entire flow of our world are directed so that it would carry a person to the center of this structure called “the soul,” to the point of connection with the Creator.¹

The external egoistic shell (Klipa), which is called “the serpent’s skin” (Mishcha de Chivia), is the coarsest of all. It makes me believe that I am the master of my actions and that my entire life is a consequence of my decisions. Obviously, this is a misconception. A person repeats this mistake over and over again and it leads him away from the path. Instead of rising above the disturbances and adhering to the Creator as the master of all actions, I start beating myself up and regretting my bad actions as if something depended on me.

The Klipa is required for our correction. During his advancement, a person clings to the inner, holy desire, transferring more and more properties under its power. Thus, the inner desire grows and gains strength. But at the same time, the Klipa always rises again, becoming stronger and stronger. Each time we must decide that all this was arranged by the Creator, and therefore, we need to subdue ourselves and accept what is happening.

It is impossible to run away from life! After all, everything comes from the single upper force. Even though I suffer and I am unhappy, it is the Creator who takes me through all the states. I just need to annul myself and accept everything as good. I need to correct only the intention.

To be above everything that happens means to adhere to the inner desire. Sometimes a person is ashamed of his past, regrets it, but this is a Klipa, a serpent. This serpent assures me that this is my fault as if I have some independence, freedom of action, as if I myself create my destiny and not the Creator.

The center of the ten that we want to reach really is a central point. It is not just a simple point of connection but the point of unity. This goal is not one color; it includes the whole kaleidoscope: all the Klipot and all the holiness. If I do not scrutinize the Klipot and do not attach them to the opposite side of this point, it cannot exist. This is the central point of all qualities, pros and cons, only arranged in the correct way. After all, I attribute everything to “There is none else besides the Creator, the good who does good.”²

In the effort to penetrate to the central point of our whole life, of all our efforts, we meet the Creator. This is the place where the Shechina begins. We reveal in it the “field blessed by the Creator,” the area in which we are able to connect because there is the Creator in it who helps us. This is the entrance for those who are knocking on His door, the door to unity.

There, in the center of the ten, we will discover the inner work of each one and the external work between us, about which it is written: “They helped every one his friend.” These two types of work are opposite to each other: either I concentrate inside myself and scrutinize my states or I am with my friends. I find it difficult to connect one with the other. Yet, it is necessary to combine these two opposites together because there is no difference between them in spirituality—it is the same point.

If this is not spirituality, however, they do not meet in one point and there is personal work in and of itself, and the external connection.³

Usually, a person begins to regret his past actions. However, we need to understand that everything happens according to upper governance: “there is none else besides Him.” Therefore, nothing of what had happened depended on me up to this moment. However, from this moment onward, everything depends on me. After all, I already have a group, a ten, a teacher, a method, and I must rise to the state where everything happening is organized by the Creator. I already become initially included in this principle, annulling my “I” and wishing to go by faith above reason.⁴

Everything that happens comes from above and the only way to change something is to integrate into the group and with its help agree with what the Creator sends me. If I kick myself for what happened in my life, it is a lack of faith, a lack of even minimal contact with the Creator.

I feel very bad right now, but I have to be included in this concept of “There is none else besides Him” and let go of the reins, let my horse take me where I need to go. It does not matter to me where it takes me; I give it freedom. After all, it is an angel. Let life lead me where it leads me. After all my attempts to do the right thing, I look back and see what I have done. Why did I live like that? This is the most horrible egoism because I try to put myself in the center of the universe as if I myself control my life.⁵

We have to feel pain, there is no other way. If I put my hand in the fire and feel no pain, the hand will burn. However, it hurts, and I pull my hand out of the fire. It turns out that suffering guides me through life. Therefore, the shame we feel in our egoism is of great help. First of all, it is necessary to rise above it. I am not ashamed of what happened to me because my whole life is one hundred percent controlled from above. However, I do not just withdraw myself, I try to cling to “There is none else besides Him.”⁶

Each of the ten friends works to see that there is none else besides the Creator. This is the place where we meet in the ten, this point where we try to annul ourselves in order to connect with each other and in this connection achieve such unity, called the Creator.⁷

The first moment something happens, we always perceive it as an external disturbance that came from nowhere and, of course, do not associate it with the Creator. Every situation that arises is the revelation of a new broken Reshimo, and therefore, there is no Creator, no upper force. A person never starts from adhesion with the upper force; on the contrary, one concentrates on the case, on the Reshimo itself, which came from the shattering. It then already depends on the environment and one’s preparation in terms of how quickly one can reach correct perception.

A person loses connection with the Creator as if one loses consciousness. This is the revelation of a new informational record (Reshimo), and since they all come from the shattering, obviously there will be no Creator. Therefore, it all depends on how quickly I can dismiss the thoughts of the serpent—that everything depends only on me and on other people of this world.

In our world, we get health insurance in case of sudden illness or accident. In the same way, I must insure myself against spiritual descent so that I will return to spiritual life. Here, only the group can help, there are no other means. The Creator will not insure me, but I can make arrangements with my friends. While we are in this world, we must make preparations and insure the soul the way we insure the body so that when I am knocked down by disturbances, I will receive help to quickly return back to the goal, to the work.

I must get such insurance of the soul in the group because all my work is to reach the center of the ten. Therefore, I prepare connections with all nine friends so that I will be able to reach the center of the ten by falling on their hands. And so, each one falls on the hands of the others.

I will then see that there is no other way to approach the center of the ten but only with the help of the friends. For this, I do not need to have accidents, I know in advance that I am in a shattered state all the time because of the Reshimot coming from the accident, from the shattering of Adam HaRishon. Therefore, it is clear to me that we can only rely on the hands of the friends and we need to strengthen the connection with them. I will help them and they will help me, and we will very quickly approach the central point between us.

The integral point connecting us all is called the center of the ten. If we are all directed in such a way so as to bring contentment to the Creator, then even egoism supports this because the Creator is our common goal.⁸
From the 1^st part of the Daily Kabbalah Lesson 11/22/19, The Center of the Ten

¹ Minute 0:40
² Minute 17:20
³ Minute 28:15
⁴ Minute 30:45
⁵ Minute 32:20
⁶ Minute 36:50
⁷ Minute 40:55
⁸ Minute 47:10

Related Material:
Take Me To The Spiritual World Through The Center Of The Ten
Moving Into A World Ten
See Through The Ten

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