The Zohar, Chapter “BeShalach (When Pharaoh Sent),” Item 470: …as it is written, “For I will surely blot out the memory of Amalek. “Blot out is above,” “I will blot out,” below. “Memory” means the memory above and below.

“Above” and “below” do not speak of our world since it is not subject to correction; there is nothing to correct in it. This whole world that we live in while staying in our bodies (just like other people) before the point in the heart awakens in us and we find a group through which we connect with spirituality has nothing to do with correction and/or with spirituality.

We are talking about desire that originates from the point in the heart and later on is incorporated in the group (meaning into the assembly of other points in the heart that we have to reconnect together). The Zohar speaks only about this process. The rest of reality that we observe around us bears no relation to correction or spirituality.

We see a huge material world around us, but it doesn’t exist in spirituality. It is given to us only to serve as a basis from which we start our spiritual lives. Relative to the spiritual world, our world doesn’t exist. It is an imaginary reality from which we can enter spirituality independently, by ourselves.

The Creator gives us a point in the heart that allows us to advance. If we put our inner state through a filter that really separates the spiritual (authentic) world from the “unreal” one, only points in the heart would pass through this filter. The rest of this realm would be stopped by the filter and vanish since it simply doesn’t exist.

In other words, our imaginary reality has only one purpose: to allow the points in our hearts to enter spirituality. We have to continue living in this reality until we manage to connect all the points in the hearts into one spiritual realm and thus reach complete correction (Gmar Tikkun). Afterwards, this imaginary picture will disappear.

Until then, our world won’t vanish. In each action of correction (from the first to the last) we have to stay within the “unreal” image of our material world because that’s where we start a new round of correction each time.

It is written about Rabbi Shimon (the author of The Book of Zohar) that before his last correction he identified himself as “Shimon from the market,” meaning that he fell into this world and sensed only this dimension of life. From this world he managed to attain the highest level of correction.

This is the reason why the imaginary reality that we call “our world” is so important: It provides us with a sense of separation from spirituality. Because we sense separation, we independently manage to correct each portion of our uncorrected desires. We do it while staying in this world, which is totally absent from the spiritual realm, “from absence.”

This is why this world is so important. Everyone has to lead a normal life: have a good job and family, study, and comply with whatever this world requires of us. Without this world we will not become similar to the spiritual world; we will not correct ourselves or enter spirituality.
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From the 2nd part of the Daily Kabbalah Lesson 11/15/10, The Zohar

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Question: How does the story of David and Bat-Sheva become expressed in group work?

Answer: The question is correct. We don’t work just on a person’s individual desire, but on the desire that is between us. That is precisely what was broken and it is what has to be corrected.

In the general desire for correction every person is present with his own particular egoism, which is not taken into account at all. Inside of me there are desires of the animate, vegetative, and still levels, which are not subject to correction directly. They will be corrected to the degree I work on the human level.

What needs to be corrected is the relationships between us, the threads of connection between us. This general desire is evil in relation to you – the intention for the sake of bestowal.

Leave everything else alone and work only on the human being in you, Adam, the one who has to be similar (Dommeh) to the Creator. All the other desires will automatically follow him.

That is why all of our work is done in the group. Malchut, Bat-Sheva, is the common broken Kli for which we have to find correction, unity. The discerning Upper Light AB-SAG comes and takes a part of the Light from us. That is how Uriah passes away, the Light Yod-Hey. Only Vav-Hey remain with which we can work.

Then David takes a part of Zeir Anpin, which is intended for correcting Malchut, and starts to work. Being a screen (Masach) with the intention “for the sake of bestowal,” he corrects Bat-Sheva and reaches the right Zivug, unity with her, in order to give pleasure to the Creator.

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Question: How can I check that I am going in the right direction?

Answer: You will never be able to find this out. To do that you would have to know where the final goal is and where you are. Then you could draw a straight line between the two points and discern the right direction.

But if you do not know these two points, then what can you do? And the fact is that you will never find out what they are!

That is why we have the group, which is the only opportunity to move toward the goal. You have to become included in it, and the more you join it, the more it will mean that you are moving in the right direction.

How can you check this? The moment you really start to unite with them, inside that unity among all of you, you will reveal the Creator. He will be your witness that right now you are going in the right direction, and that is no fantasy!

This evidence is the first supporting fact, and only then can you be sure that you went in the right direction. Before that, it is written, "One made efforts and found."

Efforts should be made during the study of the primary sources in the group. Everything else is auxiliary work.
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From the 4^th part of the Daily Kabbalah Lesson 11/18/10, "The Essence of Religion and Its Purpose"

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The good and bad states are not defined according to the pleasure we feel from them. States can be good or bad either according to sensations or from the perspective of truth and falsehood. Every person who begins to develop his spiritual gene (the spark, Reshimo) perceives every state both ways.

According to his desire, a person perceives the state either as “sweet” or “bitter” because the desire is an “animal,” a simple matter. However, according to the spiritual spark, he perceives his state as true or false.

Further, everything depends on how important truth or bitterness is to us; it is more important to one person, less important to another. Our advancement depends on our ability to tolerate bitterness for the sake of the truth.

Let’s say that today, I can take ten pounds of bitterness and still I will hold to the truth. This means that I am ready to go forward. Tomorrow, I will be ready to take even fifteen pounds of bitterness. Bitterness means that it is against my nature, the desire to receive pleasure, as it happened during the last convention when we tried to connect and got scared, “Anything but this!”

However, when we know that the truth is in this connection and we want to rise over our bitterness, then we will be able to do it next time. We will be able to make a calculation according to truth and falsehood.

Even though I am not ready to connect, and it hurts and scares me to break my ego and rise over it, I still see that it is false, and I hate it. I can no longer remain in it.

So far, we do not have this hatred, but it will appear. Then we will break the impure shell, Klipa, and we will go on. We just need time to do this.
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From the 4th part of the Daily Kabbalah Lesson 10/17/10, “The Essence of Religion and Its Purpose”

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Question: If I engage in inner work and ask for help, how do I recognize the answer?

Answer: In order to give us clear answers and, in general, to talk with us and maintain a constant communication which can be verified, identified, and felt, the Creator has given us a group and resides in it. If you unite with the group, you will find Him there. When you meet Him one day, you will see that He can be found only in very heart of the bond with the group.

The Creator is hiding behind them all and seems to be telling you: “All right, now you’ve united with everyone, and that means that you’ve united with Me.” He broke the Kli (vessel) so that by reuniting the pieces we would finally find Him. By bringing together the broken vessel, we reconstruct and compose the image of the Creator before us.
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From the Daily Kabbalah Lesson 11/12/10, Shamati #26

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Question: What is the foundation of a person’s aspiration that moves him to turn to the Creator?

Answer: Aspiration can come only from the group. When I strive to unite with the friends, I receive additional desire from the exalted nature of the goal, and most importantly, the realization of my own powerlessness, an awareness of our inability to help each other or achieve something on our own.

In my essence, I am a little egoist who always justifies himself. However, when I connect with the friends, I learn from them. Whether I like it or not, I watch them and see that they are all weak. When everybody is weak, it affects me in a different manner, unlike when I feel weak myself.

The sensation of incapacity that I receive from them contains an element of the breaking. Within myself, I don’t feel it since the breaking occurred between us, outside of me, in relation to the others. Having attempted to become one in order to find the Creator in the connection between us, we discover our inability to do so.

This is exactly what we discovered during the recent Convention: the revelation of the breaking. From now on, we have to understand: What are we to accomplish with this revelation that we are facing? We have come to a disappointment, for we have found that we are unable to mutually connect. What do we do now? Should we abandon this path?

We have stumbled upon this wall for the first time, and now we have only one remedy: to turn to the Creator for help. After all, on our own, we are unable to break through it. We have to openly admit that we clearly see the state we are in and cannot fight it.

While trying to unite during the Convention, we found how cold the air became all at once and how frustrated we are on the path. This froze us up and we seemed to have been chained within the will to receive pleasure, unable to take even one step toward oneness. And that is something we have to clearly understand.

Now, we have to acknowledge that “A prisoner cannot release himself out of prison,” and I cannot do it either. This is excellent. The next step after becoming aware of my incapacity is to ask the Creator to do it.

If you ask Him while being in this particular state, you will receive what you ask. After all, it was you who found the place where you are unable to do anything. Before, you had nothing to turn to the Creator with. Now, the time has come.
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From the 1st part of the Daily Kabbalah Lesson 11/16/10, The Zohar

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Question: What does it mean to ask the Light for correction, to turn to the Light?

Answer: We need to understand that the actual correction does not depend on us. We are the desire for pleasure, and if we are able to do anything, it is only to evoke the action from Above.

Our entire work is the raising of MAN, the request for correction, but the Creator does all the work. This is why our path is called “the Creator’s work.” We exert efforts in the group and studying only to convince each other of the need to develop a single aspiration described as: “Israel, the Torah, and the Creator are one.”

We should not forget for even a second that we must ask for correction. Everything is only given through a prayer, an appeal, the uncovering of the need. I do not just want something abstract: I want to correct the Kelim (vessels), I want to be like You, I want to be big.

A child looks at those who are older and instinctively wants to grow up. So I also want the same, but I do not just want, I demand it. After all, the force of development comes from the Creator. We will not grow up without asking Him for help.

The problem is that we consider ourselves to be actual participants. We think that we can make things happen on our own. But in reality, nothing depends on us except for the revelation of the desire.

So how do I reveal it? Through uniting with others. They, too, don’t have the strength, but they have desires, and this is all I need.

The desire I receive from my friends is far greater than the one I had initially. Imbued with this desire, I strive to unite with them, and I do not succeed. Now I can finally turn to the Creator.

Through our collective action at the Convention, we have discovered that we are unable to unite. It has never been this clear before. A wall appeared clearly before us, and our efforts broke against it. Now all that we need to do is turn to the power of the Light for it to break this wall. And we really can appeal to it.

We must demand correction while studying, especially when reading The Zohar. You can ask and receive an answer right now, right this moment.

Your ego is in the way; you have frozen like a rock: “Who else should I ask? I don’t see a Creator around here.” That’s true, so demand to Him to reveal Himself and make it clear for you to whom and how to ask.

We are egoists and we will not break the Machsom on our own. When egoism becomes an unbreakable wall, we ask the Creator for strength to rise over it.
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From the 1st part of the Daily Kabbalah Lesson 10/16/10, The Zohar, “Introduction to The Zohar”

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When we turn to the works of Kabbalists, we can either study the science or the Torah (the method of correction). “Science” implies regular sciences such as physics, chemistry, history, geography, and so on. This is what academics think of Kabbalah. According to them, The Zohar was written in Spain in the Middle Ages, and not 2,000 years ago in Israel.

Scientists are trying to draw knowledge and information from Kabbalistic sources. They discuss the style, analyze texts, and try to draw a correlation between the text and historic events.

This rational approach has nothing to do with “studying the Torah.” This is because the Torah is a method of correcting our nature and becoming similar to the Creator in our properties. The Creator becomes revealed within us to the extent of this similarity.

The purpose of all the “holy” books is to reveal the Creator to man. However, primary sources like the Five Books of Moses, Talmud, and Mishnah are narrated with an earthly, material language; they describe the Upper World through corporeal images. It is difficult for us to see spiritual actions in these narrations.

But the language of Kabbalistic books helps to avoid deviating from the direction towards correction and similarity to the Creator. This is because it speaks of correcting yourself through unity in order to reveal the Creator.

This is why the language of Kabbalah is most appropriate for the attainment of the goal for which the Torah has been given. It is written: “I created the evil inclination and the Torah because the Light in it reforms.” For us, the Torah is a method of correction; it is not a science, but the Light that Reforms.

It is written that one must bless the Torah before studying it, otherwise he will receive a curse instead of a blessing. This means that one needs to concentrate on correction. “To bless the Torah” means to thank the Creator for giving you the opportunity to correct yourself with the help of the Light that is hidden in it.

The Zohar describes our correcting the connection, that which was broken between us. This is why we must strive towards unity when studying it and wait for the Light, the force that corrects our connection. Only then, to the extent of our unity and the mutual guarantee, the Creator will become revealed between us.

So let us “bless the Torah”: Think about the creation of the collective Kli as we turn to The Zohar.
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From the 1st part of the Daily Kabbalah Lesson 10/16/10, The Zohar, “Introduction to The Zohar“

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