The desire to enjoy is the material of creation, so it cannot be good or bad. It is just matter that can be neither praised nor condemned—it is just how it was created.

If the desire to enjoy cares only about itself at the detriment of others, it is called egoism. If the desire to enjoy, which receives the ability to give from above, that is, the ability to work with one’s desire in contrast to one’s natural instinct to enjoy himself and instead to give pleasure to others, it is called the desire to bestow.

A desire is able to behave this way if it considers the one to whom it gives more important than itself. If I value you more than myself, then instead of taking for myself, I will give to you.

In our world, it is easy to do. After all, if I see that I depend on the one who is higher, more important, and stronger than me, then I am ready to give to him. I do this based on the same egoistic calculation because by giving it to him, I will win even more than if I took it myself.

There are, however, two conditions for genuine, non-egoistic bestowal. First, the object I want to give to has to be hidden. I should not feel its importance, otherwise I will certainly give with egoistic intentions, as it plays out in this world. Besides, I need to get more strength for such bestowal, despite the total lack of egoistic motivation.

First, we are helped from above, the importance of the higher is hidden. Then, one needs to do it on his own. Other than that, one has to receive the power of bestowal from above. Then I will have the opportunity to give to the Creator although in my corporeal eyes He has no importance. On the contrary, I see that the whole world and I myself am much more important. However, I gain the power of bestowal atop my nature. This is called faith above reason, above one’s own opinion. This is a true miracle from above.¹

It is said: “A lifeline has been thrown to us by the Creator.” Why are there so many disappointed people who have not achieved anything? It is because they did not want to hold onto the rope. Everyone gets a lifeline; it hangs right in front of your nose, but you do not want to notice it.

Once one grabs the rope, he starts to get closer to a Kabbalistic group, he gets absorbed in it, and dissolves. We people think the opposite: that we are ready to do anything alone and that these actions will help us.

People remain in this delusion for 10, 20, 30, even 40 years, until they finally agree not to bow down. The force comes from above and they become ready to annul themselves in everything, bow their heads, and join the ten. They are ready to do anything: to give up everything just to join the group.

This is very difficult. It requires self-scrutiny, clarification, and overcoming. One should be very straightforward and honest with himself and with the group.²
From the 3^rd part of the Daily Kabbalah Lesson 8/29/18, Writings of Baal HaSulam,“A Speech for the Completion of The Zohar“
1 Minute12:40
2 Minute26:40

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One needs a strong screen strength in order to receive the Light of Hochma for the sake of bestowal. The whole work of the spiritual Partzufim on correction consists of turning the state of Achor be Achor (back-to-back) to a state of Panim be Panim (face-to-face).

There is nothing more opposite than the male and female principles. When the spiritual Partzufim Aba and Ima, the supreme father and mother, turn face to face, they are the most opposite to each other. Therefore, there should be a tremendous force of love in order for the male and female principles to unite face to face and on equal grounds when they want to give to each other and to the lower.

This is impossible without mutual participation and common intention. And all this is done to please the Creator. “Face to face” means: according to the good will of the higher and the good will of the lower, at the good will of the father and the good will of the mother who want to give birth to a new spiritual level ZON to enjoy this higher power, the Creator.

By their nature they are opposite: Aba desires Hochma, and Ima desires Hassadim; the father seeks wisdom, and the mother seeks grace. But if they are able to rise above their nature, then all three together: Aba, Ima, and ZON become similar to Keter. All the nine lower Sefirot work in order to become similar to the highest—Keter.¹

A Well-Tuned Symphony Of Light

The spiritual world works as one common organism that always strives to make maximal use of itself for the sake of bestowal. Therefore, it does not perceive its parts separately, but only on equal terms, as one. This is the Malchut of the world of Ein Sof, which constantly thinks about how to engage itself in order to achieve maximum bestowal.

In the higher Partzufim, there is such a polyphony of sounds, as if from Bach’s Well-Tempered Clavier. Two spiritual phenomena grow and develop parallel to each other, like two melodies, each in its direction and tonality, and in the end, they merge into one infinite harmony, a symphony of Light.²
From the 2^nd part of the Daily Kabbalah Lesson 8/29/18, Talmud Eser Sefirot, Vol. 2, Part 7,“Histaklut Pnimit,” Item 9
1 Minute 36:10
2 Minute 39:49

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Lesson Preparation

Lesson on the Topic “Memorial Day for Rav Baruch Shalom Halevi Ashlag (Rabash)”

Writings of Baal HaSulam, “A Handmaid That Is Heir To Her Mistress”

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We are born in this world with a desire to enjoy, with a selfish heart in which there is one special point: the beginning of the upper world, the divine part from above. We need to transfer the importance and significance from our desire to enjoy to this point, the desire to bestow. From the desire to enjoy, only a black point should remain, and the desire to bestow, from a point, from a drop of semen, from a tiny spark, should expand to the magnitude of Bina and Keter.

This is how we move from one world to the next. Everything depends on the importance of the point in the heart, the point of bestowal and love, on exiting oneself into one’s friend, and the ever-greater disregard of one’s egoistic desire until it shrinks to a point. Although at first we feel the whole big world in this desire, it turns into a point that it originally was, into the four stages of direct Light: a black point inside the white Light. Also, the spark of bestowal will expand to the magnitude of the world of infinity, filling everything with the white Light.

We need to make all these changes through our own efforts, to increase the value of the point of bestowal and love, the spiritual spark, the Creator’s property, and simultaneously, each time we annul ourselves and the importance of our desire to enjoy in which we meanwhile perceive this whole big world.

Our entire work is to reduce our world to a single black point, to find a spiritual spark in ourselves, and raise it up to the world of infinity, a bright, vast world.

This whole process begins with the state of an embryo, when we pay attention only to the point of the white Light, to the spiritual spark, and do everything in order to augment it. We imagine ourselves staying within Bina, in the mother’s womb, and this is how we advance.¹

Usually, at this time, higher egoistic aspirations awaken in a person to rise up, to establish oneself, to become famous, which are opposite to the desire to annul oneself. This is exactly the work that is given to us from above. Until a person agrees to become a zero, which does not need anything either now or in the future, he will not be able to enter the spiritual world and become a spiritual embryo. Not before.

Until a person agrees to diminish himself to zero, to one point, he will not enter the state of the embryo. It is necessary to feel this well in order to understand where this eye of a needle through which one penetrates into the spiritual world is located.²

The force that draws us into spirituality, called Moses, leads us to the foot of Mount Sinai, that is, to our insignificance in front of the mountain of doubts. This is a very difficult feeling and a person must agree with it, that is, be ready to continue despite many doubts and humiliations, reducing himself to a complete zero.

If he reduces his desire to enjoy to the very minimum necessary for existence to which his nature, the Creator, obliges him, then he is ready to receive the Torah.³

We must allow the upper one to work on us, completely trusting Him, like an infant in his mother’s arms or in the mother’s womb. The whole world is a mother’s womb and we need to become an embryo in it. Imagine how to do this; one needs to reduce one’s own desires, thoughts, and actions. Perhaps we work a lot, but it is as though we do nothing by ourselves; it is the upper one that works through us. We only want to feel how He works on us.⁴
From the 1st part of the Daily Kabbalah Lesson 9/5/18, Lesson on the Topic “Conception”
1 Minute 0:20
2 Minute 19:37
3 Minute 35:51
4 Minute 41:41

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Lesson on the Topic “Mi toch she lo lishma baim lishma”

Talmud Eser Sefirot,  Vol. 6, Part 15, Item 7

Writings of Baal HaSulam, “A Handmaid That Is Heir To Her Mistress”

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Lesson Preparation

Writings of Rabash, Vol. 2, Article 2 “What Is, “Return, O Israel, Unto the Lord Your God,” in the Work?” (1991)

Lesson on the Topic “Dissemination of Kabbalah”

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Lesson Preparation

Lesson on the Topic “Rosh Hashanah”

Talmud Eser Sefirot,  Vol. 6, Part 15, Item 5

Lesson on the Topic “Entry Into The First Spiritual Degree”

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Lesson on the Topic “The Month of Elul And Rosh Hashanah”

Writings of Baal HaSulam, “The Meaning of Conception and Birth”

Lesson on the Topic “Dissemination of Kabbalah”

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Lesson Preparation

Lesson on the Topic “The Month of Elul And Rosh Hashanah”

Lesson on the Topic “Conception”

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Lesson Preparation

Lesson on the Topic “Conception”

Lesson on the Topic “Dissemination of The Wisdom Of Kabbalah”

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