As the worlds expand from above downward, every Partzuf is smaller than the Partzuf that preceded it, like its another try to utilize itself on a lower level. Suppose that on the lower part of the Partzuf of Galgalta I cannot receive a steak for the sake of bestowal, but I can receive fish. This attempt to add something else is called Partzuf AB.

In the lower part of Partzuf AB I cannot receive fish, but I can receive a salad, and this is called Partzuf SAG. Each time I have another opportunity to add on a lower level than before. Thus the path back from below upward is prepared for us, on which we rise from this world to the world of Infinity, by adding on each level.

You rise since with your Galgalta ve Eynaim (GE) of the lower one, you can add something to the AHP of the upper one. Although it may seem to you that you cannot add anything to it—after all, the AHP of the upper one is very big compared to you and you only annul yourself in it, like an embryo in relation to his mother—by that you add the state of greatness (Gadlut) to the upper one. Without you, it could never become great.

Although you exist as a vegetable there, by totally annulling your personality, you are enabling the upper one to be great on its upper level.
[72236]
From the 3rd part of the Daily Kabbalah Lesson 3/8/2012, TES

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Baal HaSulam, “The Arvut (Mutual Guarantee)”: Indeed, there is no dispute here, for everyone admits that to begin with, it is enough to start with one nation …for the beginning of the correction of the world. Undoubtedly, both the physical purity and the mental exaltedness of our Holy Fathers greatly influenced their sons and their sons’ sons, and their righteousness reflected upon that generation, whose members all assumed that sublime work, and each and every one stated clearly, “We shall do and we shall hear.” Because of that, we were chosen, out of necessity, to be a chosen people from among all the nations.

We study the general system that stems from the four phases of the expansion of the Direct Light. The Light operates on the desire that it created as “existence from absence,” and inevitably, the desire develops by the four phases. Only in the last phase does it feel itself separated from the root, from the Light, and in this state perceives the root as the bestowing one and itself as the receiving one.

As a result of this feeling of separation, the oppositeness in attributes, the desire restricts itself and performs internal changes in order to resemble the root. The root gives it the feeling of self-deficiency that stems from the evil and lowliness of receiving, and so the desire wants to change itself and to resemble its root.

The four phases create the matrix of Yod-Key-Vav-Key (HaVaYaH), or the “the name of the Creator.” This means that the Creator imprints His name, His action, in matter, meaning in the desire of the created being.

All our development occurs following the format of Yod-Key-Vav-Key, through the four phases and their root, or through the five worlds. In each one there are five Partzufim, and each one is divided into five Sefirot, a total of 125 degrees.

The five general stages of development are divided according to the Aviut (depth, “thickness”) of the desire, from the root (zero) level until the fourth phase, or into five Sefirot: Keter, Hochma, Bina, ZA, and Malchut, or five Partzufim: Galgalta, AB, SAG, MA, and BON, or five worlds: AK, Atzilut, Beria, Yetzira, and Assiya. In short, the format of HaVaYaH surrounds everything, and there is nothing else in reality except for these five parts of the desire to receive. The Creator is also inside.

Accordingly, the last phase, Malchut, which needs correction, also includes five phases that are corrected gradually, starting with the “tip of Yod.” The levels that preceded us are called “forefathers” and “sons.” And we stem from them. This is the order of the correction of the vessels.

In fact, the level of the forefathers begins from Adam who was the first to discover the Creator. Then came the souls who do not belong to this world, although we call them Abraham, Isaac, Jacob, and so on. It is a matter of numerology, as the name reflects the level that the soul attained in its correction.

We come after all these souls from the degrees of HBD and HGT, and we belong to the degrees of NHY. On the whole, all the souls make up the general vessel, and so at our stage we should see the continuation of the previous levels. Our small level is also divided into three corresponding parts: HBD, HGT, and NHY. In this round we are the forefathers with regards to the last degree, the last generation.

So we are connected to the forefathers because all the Sefirot match one another and are connected. Because we belong to the level of the forefathers, it is hard for us to be corrected. After all, it isn’t just about something that exists; rather, we have to rise in our mind and heart, in awareness and understanding, in clear attainment, and in a large scale, finite, and perfect action.

So we should be grateful that we were privileged to be the first. Yes, it is not easy. There are people in the world who prefer a “quiet place” and little responsibility, but there are those who want to spread the Creator’s name in the world. There is nothing we can do, it doesn’t depend on us; however, we should be grateful that we received such a special role, we should be proud. You can be a farmer, for instance, and simultaneously disseminate the wisdom of Kabbalah.

There are many interruptions along this difficult path, which are especially meant for us. It will be much easier for others. We will build schools, kindergartens, and different systems for the new world: industry, management, government, and health care systems, and then people will enliven all that.

But it is us who attain the Creator fully and wholly, not like the forefathers in the past. They only had the Light of Nefesh, while we attain the head of the level with the greatest vessels of NHY, the essence of the Thought of Creation itself. This is because the wisdom of Kabbalah begins with the question about the meaning of our lives, about knowing the Creator, about attaining Godliness. All this is revealed on our degree.
[72131]
From the Arava Convention 2/25/12, Lesson 7

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Rabash, article “Purim”: It is said that in the end of correction, all the holidays will be annulled except for the Book of Esther because there has never been such a great miracle as on that day. Neither on Saturdays nor other special days such a great Light was revealed but only during the days of Purim. And that is why there is a great advantage of Purim over all other days.

Indeed, before the end of correction it is impossible to correct all the shattered sparks and vessels, but only 288 sparks out of 320 so as to connect them to bestowal. And this is clarified gradually, but there are 32 sparks left of all the sparks, which cannot be clarified.

And this is called the “stony heart (Lev HaEven).” And it is only when all the 288 sparks will be clarified completely, the stony heart will be corrected, as it is said: “And I will remove the stony heart from your flesh, and I will give you the heart of flesh, and then death will disappear forever, and all the evil will be corrected into goodness, and the darkness will shine like the Light.”

It follows that the Light of Purim corresponds to the end of correction and is revealed only by miracle. And for that reason, all the holidays are annulled except Purim, which belongs to the end of correction, when all the evil will be corrected, and there will be no difference between damned Haman and blessed Mordechai, and Haman too will be corrected to goodness.

Haman is the ego that manifests when we rise from the exile and attain the level called “to bestow in order to bestow” that characterizes Mordechai the righteous. The righteous symbolizes the attribute of Bina (Hafetz Hesed) from which we rise even higher and totally erase any memory of Amalek by attaining the level of “to receive in order to bestow.” This is already the next degree.

When Mordechai, the intention “to bestow in order to bestow,” the point in the heart, manifests in a person, he begins to fight with the desire to receive within him. Haman is the grandson of Amalek, which means that he is behind Amalek by two degrees. When Haman is corrected by Mordechai, he gets closer to Amalek by one degree and becomes his son.

Haman and Amalek are the egoistic forces, Klipot (shells). Haman is revealed in the beginning of our path, and we have to bring him to correction, “to bestow in order to bestow,” which is called Mordechai. Thus we rise one degree upwards, to the level of the son. Then we reach Amalek himself, the shell that stands opposite to the intention of “to receive in order to bestow.” This matches the Tree of Knowledge of Good and Evil.

Amalek symbolizes the egoistic intention, all the big desire to receive with the intention for oneself, which a person discovers and gradually corrects. Haman is the part of Amalek that is revealed upon entering spirituality, the attribute of Bina. Then many other wicked described in the Torah are revealed, and they are all the offspring of Amalek. We only have to destroy the offspring of Amalek, “to erase the memory of Amalek,” because it is the egoistic intention.

Of course, it isn’t about people or actions, but only about intentions.
[72159]
From the 1st part of the Daily Kabbalah Lesson 3/8/2012, Writings of Rabash

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You do not understand who you are! You are the first people who began the general correction practically. What can you do? A child who was born a prince does not understand that he is the king’s son; he runs around the royal palace and plays like ordinary children.

You do not realize how special you are—the first generation in history that has started correction. Everything that happened before was only preparation: Abraham’s group and Moses’ group. Similarly, the worlds were broken only for preparation, in order to build the system.

And we are the first generation that began the real correction of creation, and we have no choice but to disseminate it to everyone else. And all the generations, until the end of correction (Gmar Tikkun) all of them will come after you. You will have to rise every time so that they rise after you, into your place. Every generation will push you higher and higher. We will always be at the top because new broken vessels will come and gather below.

I clearly understand this and feel how it should happen, but I have no practical experience of attaining such correction in the group. It has never happened before; you are the pioneers, and I would love to go through this together with you. Please take me!
[72223]
From the Arava Convention 2/24/12, Lesson 5

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Question: Yesterday we finished re-watching all seven lessons from the convention in the Arava desert. Could you please sum up our state and assess the stage we’re entering?

Answer: For our next stage, starting next week we’ll be working on articles about the group by Baal HaSulam and Rabash, adapted to the modern reader. I hope that this will allow us to better feel and implement them, as well as to clarify the most suitable form to express them.

After all, it’s possible to make tons of mistakes here, which is exactly what people have done with the wisdom of Kabbalah over the centuries. It is the oldest science; indeed, there were no sciences in the world before Kabbalah. And it is precisely its breaking, meaning its incorrect interpretation, which has led to all that we see today in humanity. These consequences are manifested in absolutely everything: education, culture, family, economy, and political structure, in the entire world.

Kabbalah speaks of natural phenomena, the Creator’s actions, and our lack of understanding thereof results in our erroneous, egoistic development. Let’s hope that we will succeed at clarifying all these matters in depth, which will help us move forward. And then we’ll be able to develop the point to which we were able to ascend at the convention.
[72228]
From the 3rd part of the Daily Kabbalah Lesson 3/8/2012, TES

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Question: The recognition of the shattering, of the total oppositeness of our attributes, is simply a disaster after which we don’t see how we can advance. What can we do about it?

Answer: If a person discovers such a shattering, he already begins his correction because then he understands that his advancement is only possible in “faith above reason.” It’s like wanting to ascend to the human level while being on a beastly level. It’s like trying to make a human being out of a cow, a cat, or even a monkey. You understand that it is impossible. Something is needed here that can never happen.

Now you are discovering that you will never be able to be human! After all, your state is such that the Creator will always outplay you because you are a beast, an angel.

You will be able to ascend and to become human only if the upper Light comes and performs a miracle on you. This is why it is called “the miracle of the exodus from Egypt,” “the miracle of the crossing the Red Sea.” It all happens miraculously, that is, it has nothing to do with the level and the state you are in. A force from an upper level comes to you and performs this miracle.

Scientists don’t know how the vegetative level evolved from the still matter. Try to bring a stone to life, let’s see what happens. How does the animate level evolve from the vegetative? Something like that is simply impossible in nature with its accurately separated levels: One is the vegetative level, and the other is animate. Between the vegetative and the animate levels there is some intermediate form called the “dog of the field,” and between the inanimate and the vegetative there are the corals. Between the animate and man there is the monkey that doesn’t belong to either level.

We don’t understand what the monkey form symbolizes in spirituality. To be a monkey means to perform actions by which you are trying to resemble a human. Then the upper Light influences you and transforms you from the level of the animate to that of the speaking.

The term “monkey” indicates that my desire is to resemble a human, Adam, meaning to resemble the Creator.
[72234]
From the 3rd part of the Daily Kabbalah Lesson 3/8/2012, TES

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We have gathered here to catch our intention and not let go of it, even for a second. It is what’s called man, the head, the clarification; the rest is not important. If we immerse ourselves into this analysis deeper and deeper, we will suddenly feel that we exist in the common space. One is better, another is worse, but it doesn’t matter. Most importantly, we are all in one collective field and we clarify our intention together.

Each person may be in their own state, but when all analyze their intention, the inner prayer arises about how to clarify it better and in a more intelligible way: Whether my intention is egoistic or bestowing in where I looked, what I said, what I smelled, how I sat, or what I did—absolutely everything, on all levels. It can come to a point when we will begin to feel how the blood runs through our veins, how the nervous and other systems work inside our bodies.

A person will see the entire creation inside out, as transparent, and will realize that everything is working for the sake of egoistic reception. While he, seeing this, wants to clarify what “for the sake of bestowal” could mean.

As a result of the efforts to clarify the intention, we begin to feel the group. And then each individual effort adds up to the rest—in clarification of the intention and yearning to achieve the quality of bestowal. The intention to bestow cannot be private, individual. It is always connected with others’ identical intentions.

Hence, in this intention to bestow, in aspiration toward it, I suddenly begin to feel that I am not alone. Next to me are enormous forces that I suddenly notice, great sources of bestowal: the souls of Kabbalists of all generations. I feel like a little child who wants to join them: to grab their hand so they could lead me, just like a grown up takes a child by the hand, directs, and teaches him.

It is said: “A person’s soul will teach him.” My yearning for intention to bestow puts me into the collective circle. Then we achieve the connection, and any thought about my intention, which could be wrong, as well as my search for the right intention to bestow, everything together is included in our common prayer. And this prayer will be awarded an answer.

If we succeed to unite within this intention to bestow at least a little, we will understand the need for mutual guarantee when every one influences and helps each other. Each of us adds to the rest their own desire for bestowal. Then this prayer will reach the upper root, and this root will reveal to us the possibility to live in the intention to bestow.

Only then will we realize that this entire reality is, in fact, egoistic. Nothing changes between this and the upper reality, everything stays as it was: the still, vegetative, animate, and human levels of nature. We only begin to see them from an altruistic perspective, through the prism of bestowal. Then we will indeed be looking through this reality, even through our own body, and we will see a reverse world operated by the opposite intention. We will see the infinite, perfect world, in addition to the one we see today.
[71246]
From the Arava Convention 2/23/12, Lesson #1

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Question: Where is the group in the events of Purim, in the story of Haman and Amalek?

Answer: You find your Mordechai, your Haman, and everyone who prevents you from connecting to the group and through it pleasing the Creator—in the group.

First of all, it is necessary to find the direction to the North, to find out, do you have this very internal attitude with which you strive to please the Creator? Did you discover this point in you, the weakest and very delicate inner desire? Do you have it?

But if you do not have it, it is not terrible, it will still come; it will be revealed through the Reforming Light, and eventually you will begin to feel like you somehow pertain to the Creator. And above all we need to find this aspiration in us that determines the main direction, and this can only be done with the help of the group.

For this reason, everything we do in the group, with our friends, all our gatherings, everything must be done with the purpose to at least come closer to pleasing the Creator. And when we do not act with this purpose, we will be nothing but “a gathering of fools.”

This is because the fact of unity in a group does not yet mean anything. It is a fact that when different groups like the army or a football team are being trained, they go through special psychological training which prepare a person to give his life for his group. He begins to feel that the group is above him. And then he operates through a simple calculation, he compares himself to the group and sees that it has a greater value, and thus he is willing to kill himself.

This is false altruism, which allows a person to sacrifice himself simply because he has developed a new scale of priorities, which determines what he deems to be more or less important. But this has nothing to do with bestowal; it is just a result of a psychological manipulation.

And this is a dangerous trap because many believe that they are on the path of bestowal when in reality they are participating in a gathering of dissemblers—a group, which instills the value of bestowal to the group. Essentially, this is even greater egoism because it is a common group ego, which pulls you forward. It is above a person but does not lead in the direction of the Creator. And this is a mistake many people make. All religions have developed as a result of this kind of mistake made sometimes in the very beginning.
[72156]
From the 1^st part of the Daily Kabbalah Lesson 3/8/12, Writings of Rabash

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No matter how many efforts a person puts forth and what discernments or actions he performs, he has an infinite number of possibilities to make a mistake if he doesn’t hold onto the authentic source that passes the Light onto him.

He will not even know that he is making a mistake. Regardless of his rung, he will be like “a man who is lost in the field” or “a wandering donkey in the field” (the desire to receive pleasure). One needs to have an admiration for the greatness of the source of the Light. Only with its help we can discern our state, determine the correct direction, and steer.

The Light arranges and turns all of this for us, while we don’t know what rung we are at. In the spiritual world we always advance from state to state without any understanding where we currently are. This is because we always rise from the desire to receive pleasure to the desire for bestowal. We change our intention, and therefore, we can never know what is ahead of us even the tiniest step.

This advancement is possible only through faith above reason. Only the Light can take you if you grab it and fulfill the conditions given to you. This is the essence of all our work (raising MAN, prayer) when we prepare all conditions, all our wishes and abilities, so afterward we would hand everything to the upper Light with full confidence that He will do everything.

This requires a lot of effort from us, but in the end all of this is the work of the Light and therefore it is called the work of the Creator.

This is why it is necessary to treat The Book of Zohar with respect as much as possible. Although certainly this will never be enough since a person is incapable to really appreciate this upper radiance called Zohar. However, try to value each word as if you receive from it one more portion of medicine, one more drop of infusion, which pours the elixir of life into you.
[72166]
From the 1^st part of the Daily Kabbalah Lesson 3/8/12, Writings of Rabash, “Purim”

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Question: Our state is like that of a birth. A birth is a concrete action that either happened or not. However, if I ask this question now of my friends I’ll get all kinds of answers in the full spectrum, as if there are numerous tints of the grey color here. Is this the way it is supposed to be, or is it only one of the two, either black or white?

Answer: There is a very good example for this, the exodus from Egypt. It can be related to a single person who includes all of these qualities within him, since the whole world is inside of him. However it can also be seen as the exodus of many people of all types, amongst which there are men and women, the elderly and the children, infants, people related to the nation of Israel, and the Egyptians, the so-called “mixed multitude.” Everyone is coming out; everyone is running.

In this crowd, there are those who dreamed of this flight for many years and some who are following along with their relatives. There are children and infants who are led out by their parents. There are the elderly who would have no one to take care of them if they stayed. There are those who saw the crowd fleeing and just then decided to join.

But there are those who are going at the head of the throng who are determined to escape, and in front of them all, Moses is leading the way. Meaning that we see that among those who arrive at Mount Sinai are all types of people. And inside of a single person, reaching this state of the first unity above the mountain of hatred between him and his friends, there are also a multitude of desires and thoughts, from the high point in the heart which leads him like the forefather, Moses, and up to the most rough, vain desires.

In the end it’s required of them all, all so different and each one with everything confined inside of his spectrum of desires, thoughts and intentions, it’s necessary for all of them to be ready for the mutual connection as much as we, being below the Machsom, are capable of it. Of course, all of this is happening in a world of deception for the sake of egoism, Lo Lishma, but no more is required of us yet.

It needs to be understood that the spiritual approach is not difficult at all, but very simple. The problem is that we are not directed at the spiritual! I am not directed at unity! If I were able to remain in the aspiration towards unity for a few hours, I would have reached it. However, I don’t want it, and I am spending hours on all other possible things except spirituality, so in the end, life alone is not enough to reach it.

The problem is that we keep forgetting where we need to apply efforts. If you apply effort in the correct place, then it doesn’t matter if you have very little water, but you are using it to water a seed planted into the earth, this seed will shoot sprouts. While if you have a lot of water, but you are pouring all of it out into the desert sand, then nothing comes of it.

That is why the whole problem lies in the quality of intention. While in quantity, we are over-fulfilling it, skirting around, doing something, and we remain satisfied because we have used all of our strength. However, if you were to see how it really is, you would understand that you have not done anything in the right place at all. This is the whole issue. This is what we are working on and everything depends upon this.

Each one is already overfilled with theoretical knowledge, the science, and the articles. What remains is to apply the effort in the right place, only between the hearts, and then we’ll succeed. In our state today we can reach this within a few hours in order to at least touch the spiritual vessel, and then everything will be much easier.
[71836]
From the Arava Convention 2/24/12, Lesson 4

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