“Introduction of The Book of Zohar,” Article “The Letters of Rabbi Amnon Saba,” Item 37: The letter Bet entered. She said to Him, “O Lord of the world, it is good for You to create the world with me, for in me are You blessed above and below, since Bet is Beracha [blessing].” The Creator told her, “I will indeed create the world with you, and you will be the beginning with which to create the world.”

Question: Why was the world created specifically by the letter Bet?

Answer: This is because the letter Bet symbolizes blessing (Brachá), the Light of Hassadim (Mercy). It is flawless. Besides it, there is no other law, no other quality, with which creation can be started.

How else can one draw the difference between the desires which serve the Creator and those which do not? How are corrections carried out if not by means of the Light of Hassadim since it immediately separates those who strive to bestow from those who strive to receive?

Then, it is clear for you how next to proceed. No other analysis is clearer and simpler, an analysis that lays down the basis of further building. Without Hassadim, without aspiration for the Creator, we will not be able to build anything from the Light of Hochma (Wisdom).

Besides, this quality is boundless. The Light of Hassadim, without differentiation, penetrates all of the worlds from Infinity to the end of the world of Assiya. There is no restriction on it. There are no restrictions on bestowal.

Question: Then, why don’t we feel the blessing in the world?

Answer: We are not talking about our world at all, but about spiritual reality. Desiring to reach it, I must stock up on the quality of mercy (Hesed). It is that very blessing, thanks to which I build my world.

The material world is just an imaginary picture in our perception evoked by spiritual unconsciousness. In the unconscious state, the brain creates an illusory perception of life. This is what our existence is.

In order to wake up, we have to arm ourselves with the force of Hassadim, the quality of the letter Bet, the blessing. This force can only come from Above. We do not have control over it; it is not incorporated in us. However, if we exert a lot of effort in order to obtain it, we receive what we desire.
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From the 1st part of the Daily Kabbalah Lesson 12/19/10, “Introduction of The Book of Zohar,” Article “The Letters of Rabbi Amnon Saba”

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“Introduction of The Book of Zohar,” Article “The Letters of Rabbi Amnon Saba,” Item 34: Explanation: Zayin [ז] is Yod [י] over Vav [ו] … as it is written, “A virtuous woman is the crown of her husband.” This is so because she is mingled with the male world, which is Vav, and then becomes a crown over his head.

Each letter is a collection of numerous qualities and states which a person gradually undergoes until he manifests the letter in himself and begins to work with it. Zayin (ז), the seventh letter of the alphabet, is “a crown on the head of a righteous man,” “a virtuous woman,” Yod (י), over Vav (ו).

Imagine yourself in the place of a king’s daughter who is observing two heroes fighting for the right to become her husband. What does she feel watching them? Now, in essence, her fate is being decided. Does anyone show any interest in which one she loves and whether she loves anyone at all? No. The winner will become her husband for the rest of her life; that’s it.

How does a person with uncorrected qualities feel in such a situation? What is his attitude toward what is going on? While at it, he must correct himself to such an extent that, in the end, he would fall in love with the winner one hundred percent. So, how can this be reached? How does one “fall in love” with the chosen one only because he has won?

For this, one must ascend to faith above reason, above the egoistic feelings, personal relationship, and wholeheartedly fall in love with the one who is closer to the Creator. This is what Malchut has to reach. In other words, this is how a person must correct himself in order to agree with the result of the fight.

Possibly, this example will help us imagine, feel how we correct ourselves in the quality of the letter Zayin. A person has to raise above his personal feelings to such an extent that his love toward the winner becomes absolute.

On one hand, the king’s daughter does not choose her husband, but, on the other, he will become her beloved husband for the rest of her life.
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From the 1st part of the Daily Kabbalah Lesson 12/19/10, “Introduction of The Book of Zohar,” Article “The Letters of Rabbi Amnon Saba”

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Question: Why did Bina and Malchut come to understand each other better due to the breaking of the screen? In our broken state, how can we begin to do the same?

Answer: There are only two attributes in creation, bestowal and reception. There’s nothing else. We are not talking about Atzmuto (His Essence), meaning the Upper Force as it is, with no connection to us. We are also unable to speak outside the concept of time since we are constantly measuring everything within a time frame, meaning before a certain moment and after it.

The Creator and the creature are not included into each other; they are opposite from the beginning. In order to bring them to unity, which is the purpose of creation, there has to be an intermediary mechanism that would enable them to approach each other.

Such mechanism of their convergence would have to consist of both of them. It would have to manage both the Creator and the creature so that they were mixed together, included into each other.

The Creator would need to be willing to accept the creature within Him, whereas the creature would need to be ready to incorporate the properties of the Creator. There would have to be mutual understanding, comprehension, or connection between them, which has to gradually expand.

Imagine two opposing objects. Suppose you and I are opposites who hate one another. Now, we have to come to terms somehow and achieve perfection in our state. How can that be achieved if we are completely opposite? It’s impossible! It would be possible only with the help of certain means that are absent in you and me because we are opposite to each other.

How should we build such means? I give up something of myself, you give up something that belongs to you, and we start building something completely new. However, neither of us has anything to do with this third element yet. We simply build it in total separation from ourselves and don’t even want to know that there is something in common.

However, we are building that commonality as existing by itself, and each one of us invests a part of himself in it. So what? Aren’t the two opposite? What needs to be done so that they would come together? We would need to break all the barriers between them and, then, recreate them from scratch. That is what happens during the breaking.
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From the 2nd part of the Daily Kabbalah Lesson 12/20/10, Talmud Eser Sefirot

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Question: You said that the closer I come to the Creator, the more I hate Him as the property of bestowal which is opposite to me. At the same time, I become more and more distant from what I am and feel greater heaviness. How do I solve this problem?

Answer: The solution is in raising the importance of adhesion with the Creator. Then, if I change my values so that the adhesion becomes the most important for me, I go through a sudden inner revolution, like a fetus that turns over before birth with its head pointing down.

Suddenly, I begin to reveal that all the opposing properties, such as hate, repulsion, and alienation are new and correct Kelim (vessels), desires for love and adhesion. Where else can I reveal love? How many years did it take me to be with You? How many highs and lows did I go through to reach You? Love can’t be measured otherwise.

Therefore, if I begin to realize that adhesion is the goal. From that standpoint, I look at all the failures, disappointments, and hardships along the way, at the great burdens and interferences as Kelim without which it’s impossible to achieve love and adhesion.

That is precisely the revelation we achieve on the path. After all, now we don’t have even one gram of Kli to unite with the Creator. You haven’t felt any difficulty in approaching Him. We have yet to reveal it.
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From the 2nd part of the Daily Kabbalah Lesson 12/20/10, Talmud Eser Sefirot

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Question: When peace is established in the world, will the living standards be the same everywhere? At present, people move around the world in search of jobs; will everyone be able to stay in their own country and have a decent life?

Answer: When peace is established in the world, the world will disappear. As we know, “world” (Olam) means “concealment,” and it will be no more; everyone will ascend to experience the world of Infinity. Our current perception of reality will disappear.

But while we are undergoing the process of correction and perceive ourselves as living in the “world” or concealment, in a corrupted reality, the gap in the living standards of people will remain since our world is a projection of the upper world. To the extent that we instigate corrections in the upper world, which are adhesions (Zivugim) with the Light, we will experience the results in the corporeal world: either pain or joy.

If in the world of Atzilut we instill only positive processes, only discernments, and the process of correction is ticking like a correct clock, then we will feel just as good in our world. But we haven’t finished correction yet; hence, this world still exists in our perception and not all of its parts are equal.

When peace rules in the world, a person won’t depend on the place of residence any more. The world will be so unified, all in one thought, complimenting one another, that everyone will be able to find the place that suits him most, in accord with the upper spiritual forces governing various parts of the globe.

After all, the earth is the result of the upper forces being at work. I will suddenly feel which place suits me best and will move there because it will precisely correspond with the root of my soul, according to spiritual geography.

In time, motion, and space, I will perform only actions dictated to me by the upper force that leads my transformation. This is what we call peace and perfection. When we approach spiritual correction, we won’t need wars to gain some territories anymore! Everyone will know where he will feel the most comfortable and happy!

All borders will vanish, and each person will live in sync with the root of his soul, like an electron in the electric field, which adheres to the place where it is in balance.
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From the 4th part of the Daily Kabbalah Lesson 12/20/10, “The Peace”

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Question: Is it necessary for every one of us to concede in order to achieve peace in the world?

Answer: The question is: What are we willing to sacrifice? We must sacrifice our egoism, hate, and resentment. Concession is like overcoming an obstacle. Only in this case, I overcome my inner qualities, my nature, and yield to my connection with someone else.

Rabash repeatedly said that love is not an animate sensation that arises in us naturally, under the pressure of hormones. Spiritual love is something that we create ourselves since it is doesn’t exist a priori. It is built on the basis of concessions.

A person overcomes himself, receives the attributes of the Creator, and while doing so, he starts realizing who he is going to connect with. This is how love for someone is born within him.

In the degree that a person loves the Creator, he loves the friend since only with the friend’s help can he realize his love for the Creator. It is similar to how love is built on mutual compromise in the family. One shouldn’t get married because he or she “fell in love,” which is not love but deception that will not last.

Yet if two people understand that they should form a union for the sake of an exalted goal, they will concede to each other. This will be part of their spiritual work since they will be tied by the goal, and then they will build love between them.

This will be authentic love that will lead them to love for the Creator. After all, it is the Creator who will obligate them to yield to each other and establish mutual connection of love.
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From the 4th part of the Daily Kabbalah Lesson 12/20/10, “Peace in the World”

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“Introduction of The Book of Zohar,” Article “Hochma [wisdom], on which the World Stands,” Item 40: The one who is not mentioned, that hidden one who is not known, AA. Since the word Barah [created] is in Beresheet [the first word in the Torah] itself, who is it who created it? He says about it that it is that hidden one who is not known, Hochma Stimaa de AA, since he took Bina out of his Rosh and made her VAK, creating these six great upper edges, implied in Beresheet.

Bina is related to the head (Rosh) of the Partzuf. Besides, it represents Hafetz Hesed, which literally means one who desires mercy, that is, never feels any kind of lack. Mercy is always in abundance, and if you want it, please do receive it. There is no limit to it; nobody places any conditions or restrictions on you.

This is why Bina is regarded as “a free country,” “free desire.” It can be present anywhere without exception and can even supply Malchut, the egoistic desire, with its own properties. In that case, the egoistic will to receive begins to bestow and also moves to the rank of Hafetz Hesed. Therefore, Bina can serve as the means of Malchut’s correction, the transformation of souls.

Souls themselves cannot ascend to it, to the Rosh of the Partzuf. Desiring nothing for itself, Bina stays there in perfection. However, without any damage to itself, it can dwell outside of the Rosh, in the place of residence of the lower Partzufim, and supply its perfection to them.

Where they are miserable, where they suffer and are unable to fill themselves due to lack of corrections, where the Light cannot appear until the conditions of the First Restriction (Tzimtzum Aleph) are met, there, Bina provides them with the Light of Hassadim (Mercy), demonstrating to them how good it is to be in the property of Hesed.

And indeed, Bina has neither restrictions, nor problems; it doesn’t part with perfection even at the lowest rung. This is why “the father” (Hochma) who cannot appear anywhere brings “the mother” (Bina) out so that she may be where their children are suffering, and, in the first place, provide them with correction by way of mercy (Hassadim).

Then, they acquire perfection of bestowal; they are no longer bribed or enslaved by its desire of pleasure. Thus, they begin to contemplate not only bestowal in order to bestow, but even receiving in order to bestow. After all, they possess the desire to receive the Light of Hochma, and now, having backed themselves up by the property of Bina, they may awaken their desire.

But they may awaken it only in the degree of their ability to subordinate it to the rule of Bina. Thereby, Malchut gradually gets included into Bina. In other words, the souls’ desire to receive gets included into Bina’s desire to bestow, which the souls have acquired. In that case, they receive illumination of Hochma from below upward, by “screening” it in bestowal.

Thereby, souls keep correcting themselves up to the final correction (Gmar Tikkun). It is said: “Beresheet,” Barah Sheet, meaning [He] created the six great edges, VAK of illumination of Hochma. These are, indeed, great corrections on the path to the goal.
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From the 1st part of the Daily Kabbalah Lesson 12/20/10, “Introduction of The Book of Zohar,” Article “The Letters of Rabbi Amnon Saba”

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Question: What does the upper one feel when it reduces itself for the sake of the lower one? Does it suffer while doing so?

Answer: No, it doesn’t. On the contrary, it is willing to descend in order to assist the lower one. The upper one absorbs the lower one’s pains and that is its descent.

In our world, I get in the elevator and take a ride to the first floor. But in spirituality, I receive a totally different mind and another perception that suit the “lower floor.” This is what we call “change of place, change of luck.”

Any spiritual move implies changing the form: the change of the screen (Masach) and the change of desire. Therefore, by descending to the lower one, the upper one becomes similar to it. The upper one clothes in the lower one and appears as such, and only internally does it keep its true spiritual degree, a rung it can ascend to.

To reduce oneself in spirituality is very challenging. One has to be very strong to do this since you “corrupt” yourself by accepting a flaw, a great desire that attracts the Klipot (impure shells). It is justified only by the fact that you do it in order to save the lower one. The goal sanctifies your actions and gives you strength. Only after having prepared yourself and collected strength, are you fit for undertaking your mission.

Then, you descend and establish a connection with the lower one who is corrupted and soiled by egoism. So do you submerge yourself in this filth and corruption, which burden you with a great dab of darkness and forces of impurity? You do it solely to help the lower one.

Now, both of you are corrupted, but you, beside the external flaws, possess an inner storage of strength. Internally, you are corrected; therefore, by connecting with the lower one, you can elevate not only yourself, but the other as well.

Imagine you reduce yourself to the level of a drug addict whom you wish to save. You, too, start using drugs, join him, and live through him. Now, both of you suffer from drug addiction.

And then, you activate your forces, begin transforming him, pulling both of you out of the swamp. He is already linked in your desire, and now you elevate him to your level, where you repair that part of you which became his as well as him as part of yourself. This is a double correction that requires a double screen. Besides, his corruption is much more severe than yours.

So, it turns out that bestowal, dissemination, and correction of the lower ones are much more difficult than the correction of self. However, by doing so, you receive an opportunity to draw the Light through the lower one, which means to beget him, to manifest new perception in him.

It can be accomplished only if you draw from Infinity the new Light that fills all spiritual worlds. This new “dose” used to help the lower one is what delights the Infinity, the Creator. Thanks to this act, you merge with Him.
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From the 1st part of the Daily Kabbalah Lesson 12/20/10, “Introduction of The Book of Zohar,” Article “The Letters of Rabbi Amnon Saba”

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Question: What does it mean to “raise the importance of adhesion with the Creator?”

Answer: We have to consider which perspective we are using to observe our path, ourselves, and the world: our point of view or the Creator’s? It’s up to us to decide.

If I look at it from my own perspective, then “every person judges according to their own flaws,” and I am unable to see the truth. However, if I see everything from His point of view, which I have to achieve by becoming similar to Him in everything, then from that point I appreciate and see all.

I also begin to understand that love is equivalence of form. I assume all of His nature, and it becomes like my own, above my entire ego, above all the hatred and complete resistance. Only then am I able to understand which desires in me are meant to be corrected.

If I evaluate everything from my own perspective, I don’t see what needs correction, what is important to me at the moment. I can only see it if I am able to detect the end point, as it is written: “The end of an action lies in its initial thought.”

Question: But what prevents a person from seeing the end point?

Answer: He is not dreaming of adhesion with the Creator, he is not concerned about how to bring contentment to Him. This is what makes it difficult.
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From the 2nd part of the Daily Kabbalah Lesson 12/20/10, Talmud Eser Sefirot

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Question: Is it worth reading Kabbalistic texts in Hebrew even if I don’t understand it?

Answer: Here, above all, it’s important how a person gets inspired by the whole idea. Therefore, he or she should read the book in a language he understands. He should be with us emotionally, not grammatically.

Geometric forms of written letters exist only in our world. At a slightly higher, spiritual level, it’s not geometry anymore, but attributes which have nothing to do with the forms that we are seeing now. There, the outlines of letters appear in sensation. Therefore, if a person doesn’t know Hebrew, let him listen to a lesson in any language that would allow him to feel the essence, the idea.

In general, these letters don’t belong to the Hebrew language. They symbolize two forces, Hassadim (Mercy) and Hochma (Wisdom), reception and bestowal, interconnecting between themselves in one way or another.

A Hebrew letter (Ot, אות) is also a symbol. What we see is not the Hebrew letters, but geometric shapes that represent different interactions, combinations of the two properties.
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From the 1st part of the Daily Kabbalah Lesson 12/22/10, “Introduction of The Book of Zohar,” Article “The Letters of Rabbi Amnon Saba”

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