Lesson Preparation

Lesson Preparation for the Virtual  Convention 2018

Talmud Eser Sefirot,  Vol. 6, Part 16, Item 219

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Lesson Preparation

Lesson on the Topic “Perception of Reality of the World of Ein Sof. Joy and the Perfection of Unification” (Preparation for the Convention)

Talmud Eser Sefirot,  Vol. 6, Part 16, Item 207

Preparation for the Convention

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We see reality from within ourselves, being inside the Creator, inside the upper force, besides which there is nothing. We exist in such a reality, wrapped in the shell of our egoism, through which we see some other forms and images instead of the Creator—an imaginary reality, a vanishing, illusory world.

We must try to neutralize this obscuring screen that confuses us by representing that we see a big world within which there are movements, actions, inanimate, plant and animal life, people.

If true perception is revealed to us, then we will see true governance—one force acting in the entire universe, good that does good. Other than it, we find an external, fake management, designed to confuse us. After all, when we make efforts to try to uncover the true governance, we see various possibilities to circumvent this deception and see the truth behind it, to break through the barriers that stand in the way and find out that all this is made by the Creator, by a single good force and nothing else.

Not only does the upper force work around us, creating various images, barriers between itself and us, an entire world of its concealment. It also exists inside of us, shaping all our thoughts, desires, and even the fact that I am talking about it right now, not realizing that it is orchestrated by the Creator.

We need to imagine, discover, and begin to live in this feeling until we completely identify ourselves with the Creator. All disturbances should be perceived as help for us to see the Creator acting in reality: both inside and outside myself. “They helped every one his friend” is to find oneself inside the upper force, to try discover it at every second and realize that all our thoughts, desires, and sensations come from no other source but the Creator.

The beginning of this revelation is called a “spiritual embryo.” A person annuls himself, discovering that everything stems from a single source that he exists in, like in a mother’s womb. Nothing else exists.

As soon as we reach this state, disturbances immediately appear. By overcoming them and relating everything only to the Creator, we start advancing through the “nine months of pregnancy.” This is how we continue until the very end of correction. Throughout 6,000 years, the uncorrected desire has been awakening inside us. By correcting it, we reveal the Creator. Eventually, we reach the end of correction, establishing in all our senses that “There is none else besides Him.”¹
From the 1^st part of the Daily Kabbalah Lesson 10/5/18, Lesson on the Topic “Perception of One Reality, One Single Force” (Preparation for the Convention)
1 Minute 5:45

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The Upper Governance Is Always Perfect. Am I?
The Secrets Of The Upper Governance, “One Inside The Other”

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Lesson Preparation

Lesson on the Topic “Perceiving the Upper Reality Through Good and Evil” (Preparation for the Convention)

Questions and answers with Dr. Michael Laitman

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A Sefira is a desire to receive pleasure that restricts itself and opens up to bestow to a friend, that is, it already has a screen and reflected Light, a calculation for bestowal. To the extent that it bestows to a friend, it is considered radiant, and therefore, it is called a Sefira. The desire is divided into ten Sefirot that want to shine, to bestow to each other, and thus to unite in order to bestow to the Creator. To this extent, the Creator shines on them. Then, they begin to glow and are called ten Sefirot.

We can work with these ten Sefirot on many levels provided that we are able to rise above our desire and turn it into radiance, a source of Light.

Obviously, I cannot be the source of Light, but to the extent that I want to bestow, the Light begins to appear in me and grants me the force of bestowal. Thus, I become the channel for conducting the upper Light to others. Everyone has to become such a channel, connecting the Creator with others. This is how we will rebuild the broken system of Adam HaRishon—one common soul of humanity.

We belong to the last generation, which has an enormous desire to receive pleasure and which is very difficult to correct. Therefore, we resist this correction a lot, and stretch out the time.

On the other hand, this is such a difficult and long process because we are performing a collective correction. A long time ago, a single person or a small group was enough to get closer to the Creator, reveal the upper force, and achieve their correction because they were correcting themselves. Today, however, we are at the beginning of the process of the collective correction, and therefore we have to build a transition adapter out of ourselves for humanity as a whole, for all the souls.

That is why our correction is so vast and broad, unlike any other in history. It is why we have to exert such great efforts for even the very first entrance into the spiritual world.

Accelerating spiritual development is only possible through our connection. Also, it is important to know why we need this connection, as it is written: “the end of an act is in the preliminary thought.” We are living in the era of the end of correction (Gmar Tikkun). Therefore, we must make a move toward this desired state, and from it begin to spin the wheel backward and see what we need to do now. However, we must aim at the end goal from the very beginning. The widest circle at the end of correction and the closest one, with the ten inside of it, which is no longer a circle but a line, it all has to be included in one single aim.¹
From the 1^st part of the Daily Kabbalah Lesson 9/27/18, Lesson on the Topic “Sukkot“
1 Minute 35:22

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Ten Sefirot And Not Less
Why Is The Soul Made Of Ten Sefirot?
Letters And Sefirot

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The holiday of Sukkot symbolises a cover, an anti-egoistic screen under which the desire to receive pleasure is hidden—a whole person. Sukkot is a symbol of internal work in a corrected way: the desire to receive pleasure under the restriction and the screen. A person makes sure that the shadow is greater than the light of the sun, sitting in the Sukkah for seven days according to the seven Sefirot: Hesed, Gevurah, Tiferet, Netzach, Hod, Yesod.

Until one corrects them all and comes to the holiday of Simchat Torah (the Joy of the Torah), that is, until one pleases the Creator by correcting his desire to receive pleasure at this stage and moves closer to the end of correction.¹
From the Daily Kabbalah Lesson 9/27/18, Lesson Preparation
1 Minute 12:20

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Sukkot
New Life #629 – Sukkot And Temporariness
Introductory Lecture “Sukkot” – 09.21.10

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Lesson Preparation

Lesson on the Topic “Perception of the Upper Reality Through Prayer and Praise” (Preparation for the Convention)

Preparation for the Convention

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Lesson Preparation

Lesson on the Topic “Perception of the Upper Reality Through Prayer and Praise” (Preparation for the Convention)

Writings of Baal HaSulam, “Messiah’s Shofar”

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It is important to see what spiritual action each holiday and “good day” indicates and how to perform it. When we speak about the symbols of the Sukkot holiday in the language of the branches: about the cover of the Sukkah made from the waste of barn and winery, the blessing of the Arba Minim (four plant species), we should always point to the upper root. From this, we will be able to better understand what to do with our desires and intentions, how to realize these actions in connection between us with the help of material work, building a spiritual form within the ten.

Sitting in the shade of the Sukkah means being under a screen. Together, we can build such a big screen that we can not only give, but even receive for the sake of bestowal—this is a real holiday. We will be able to receive “guests” in this Sukkah, that is, every time we will have the Light of Hassadim sufficient for some disclosure of the Light of Hochma.

On the Sukkot holiday, we leave our permanent home and enter the temporary one, the Sukkah. The temporary dwelling changes every time, but it is more valuable to us than a permanent home because by this we acquire a “shadow,” that is, the screen on the Sefira of Malchut, and we can receive for the sake of bestowal as a spiritual Partzuf.¹

A holiday, a “good day” (Yom Tov) is receiving the Light that returns to the source, which gives us a screen for our desire to enjoy and makes us similar to the upper world, to the Creator, to bestowal. It is called a “day” because by means of this illumination, we can get the intention of bestowal, and the “good” is the reception of Light for the sake of bestowal.

The covering of the Sukkah must be sufficiently dense so that the shadow in it is larger than the sunlight penetrating the cover. It is a symbol of a constant concern for such a great Light of Hassadim that covers all our desires so as not to be afraid to receive the Light for our sake.²

The holiday of Sukkot symbolizes the construction of the anti-egoistic screen. We lived safely in our “permanent home,” in the desire to enjoy, and now we have to go out to a temporary dwelling, which is a symbol of going on a spiritual path. After all, there is nothing permanent in spirituality: we are constantly in a “temporary dwelling,” in constant changes, taking care of the cover, the screen, so as not to return to the “permanent home.”

The most permanent house is the grave; there will be no more changes there. And in the interval between the grave and eternity, we are given a material house.

If we are able to live all the time in a temporary dwelling, that is, in changes, caring for the screen, rising above our desires and striving to become similar to bestowal, to the Creator, then we live as if floating in the air on an air cushion. The main thing is to take care that the bestowal is on top, that the Sukkah covering is above one’s head because it is a symbol of the screen. Therefore, on Sukkot it is accepted to eat only in the Sukkah.³

Sukkot is the joy of overcoming one’s egoism and receiving the Light of the sun for the sake of bestowal through the cover of the Sukkah, through the screen that we have built over our heads. This is a return for love: “I am my beloved’s and my beloved is mine.” First, “I am my beloved’s”: to the extent I am able to bestow to the Creator, I feel that He bestows to me. All the symbols of the holiday of Sukkot—an embrace on the right, an embrace on the left, a kiss, a merger—is the result of corrections made on Rosh Hashanah, Yom Kipur, the Days of Repentance.

The joy of Sukkot comes from the fact that we managed to overcome our desire to enjoy and build a screen, a cover over it.⁴

The first correction is the restriction of one’s egoism. As if I leave the house and close the door behind me, ensuring that I will no longer return to egoistic reception.⁵

If we reach a connection in the ten, then the Creator is surely revealed between us. He shows whether there is a connection between us or not. If we can only bestow for the sake of bestowal, then the Light of Hassadim is revealed, that is, the Creator is revealed from afar, like an adult, a teacher among children. If we can already receive for the sake of bestowal, that is, in love, and not just supporting each other, then the Creator is revealed as our partner, filling and embracing everyone.⁶
From the 1^st part of the Daily Kabbalah Lesson 9/23/18, Lesson on the Topic “Sukkot“
1 Minute 3:56
2 Minute 9:43
3 Minute 15:10
4 Minute 26:25
5 Minute 38:40
6 Minute 53:30

Related Material:
Sukkot: Adhesion With A Single “Embrace”
New Life #629 – Sukkot And Temporariness
New Life #439 – The Lights Of Sukkot

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Lesson Preparation

Lesson on the Topic “Perception of One Reality, One Single Force” (Preparation for the Convention)

Talmud Eser Sefirot,  Vol. 6, Part 16,  Item 171

Writings of Baal HaSulam, “Messiah’s Shofar”

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