Question: How does Bina, who did not want to receive, suddenly discover that she must receive “in order to bestow?”

Answer: At the level of “to bestow in order to bestow” (GAR de-Bina), when Bina becomes similar to the Creator in that she does not receive, she discovers that the Creator is also a giver. Hence, she realizes that she has to give. But what can she give?

The Creator gives to her and she feels His love in this. Therefore, she understands that if she no longer refuses to receive and begins receiving from Him, this will give Him enormous delight, causing her to use the desire to receive, but in order to bestow to Him (ZAT de Bina).
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From the 4th part of the Daily Kabbalah Lesson 12/2/10, “Mighty Rock of My Salvation”

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If we used even one percent of the environment’s influence, we would be in spirituality by now! In all, this is called entering the Upper World, the transition from my individual desire into the desire of the environment.

Where else can I experience it? The deeper I delve into the desires of the environment, the higher I ascend in the Worlds of Assiya, Yetzira, Beria, and Atzilut. The instant I cross the barrier where the environment is more important to me than myself marks the passing of the Machsom (the barrier separating us from spirituality).

Right now everyone is preoccupied with their own desire. The environment affects a person, but only in the degree that he nullifies himself before it. The environment isn’t at fault for what is happening with a person; it depends only on him!

As for the environment, it is completely corrected; it cannot be uncorrected since it is arranged by the Creator! It is He who brought you here and said: “If you wish to have contact with Me, you have to include yourself into that environment, like an embryo in the mother’s womb. Enter this environment, and if you succeed, you will find Me.”

When you nullify yourself in the smallest degree, you will ascend to the first spiritual degree. This is a crucial step, “bestowal in order to bestow,” like an embryo inside the mother. It doesn’t seem to exist on its own, and that is why the mother provides all the necessary nourishment.

The more she gives it, the more it grows and nullifies itself. Hence, it grows inside the mother without disturbing her, seemingly non-existent. And the more it annuls itself, the more she can give. Therefore, she doesn’t view the embryo as a foreign object; on the contrary, it is close and dear.

When it grows to the extent that it is unable to completely nullify itself before Bina, it is born; it exits outside. From now on, it will annul himself in relation to her in a different manner, like a little child in relation to an adult. But nonetheless, it is nullification in order to receive nourishment, and later, education. All levels, through adulthood, receive by way of self-nullification.

The mother is the group, Shechina, the collective assembly of souls. Nullify yourself and you will enter it. And when I become an “adult,” it doesn’t mean that I don’t need them anymore; rather, I am able to take this collective desire and start working with it, drawing fulfillment to it.

I nullified myself in relation to all souls, this entire collective desire, and received this Kli (vessel), all the examples and forces from the mother. Now I can begin revealing this enormous desire, Malchut of the World of Infinity, and work with it by receiving in order to bestow, which is the level of “love” at this point.

All of this work takes place in relation to the environment, the collective soul. Where else is there to work? There is nothing besides it. Everything occurs in the same place, and that is what the Creator is called: “the place.”
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From the 4th part of the Daily Kabbalah Lesson 12/2/10, “Mighty Rock of My Salvation”

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Bina represents pure bestowal, Hafetz Hesed. Bina can be situated in the head of the Partzuf and outside of it. Bina is not subject to restriction (Tzimtzum), and yet, she does come out outside because this allows her to endow the lower ones with her own attributes.

While being above the screen, Bina is blocked, locked inside the head. On the other hand, having gotten out, she performs bestowal to the lower ones, and everything they have they receive from her.

However, this “sneaking-out” doesn’t reflect on her in particular. While coming out, she doesn’t seem to have left the head at all and easily maintains communication with the upper Partzufim. Bina is free and may be present as Above, so below. Our salvation is possible thanks to this particular property of Bina.

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From the 1st part of the Daily Kabbalah Lesson 12/2/10, The Zohar, Introduction, “The Buds”

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Our egoistic desire is regarded as “the Greeks” or “knowledge,” which means that we wish to advance following the mind and heart we possess at the moment. And indeed, what can we lean and rely on? Only on what we have. This, however, is the root of the problem since with these Kelim (vessels) we cannot enter the spiritual world.

But the spiritual world is here and now; there is neither distance that we need to cover, nor a dimension where we have to attain it. We attain the spiritual world in additional organs of perception that we must grow within above our own intellect and rationality, that is, above the ego that we have to correctly prepare in order to begin experiencing the spiritual world with it for the first time.

This is regarded as the Maccabean Revolt, and their victory in this war is Hanukkah which means “stopped here” (“Hanu Ko”) because we make a stop on the journey. This state is called “Hafetz Hesed” (wishing nothing for himself) or Bina; it is the revelation of the Creator or the first correction of the ego.

At this stage, a person rises above his ego and starts acquiring an additional sensation called “bestowal.” With its help, he begins to feel the spiritual world. But even though a person does sense the spiritual world, he remains in its reality passively, like an embryo in its mother’s waters.

This is what is regarded as a “stop” specifically because a person isn’t prepared yet to possess clear knowledge and perception called “attainment” when everything is transparent and open for him,  and when he becomes exactly like the Creator and manages the entire spiritual world.

To compare this state to the arrangement with the guest and the Host: Despite the growing desire to feel pleasure, at the stage of Hanukkah a person refuses to receive from the Host. At this point, it is the spiritual work of a person, meaning that he doesn’t wish to receive anything or participate in the spiritual world; he wishes just to be present in it.

This is why during this holiday, it is prohibited to use the light from the Hanukkah candles, but only observe it. Besides, Hanukkah is considered to be the time when a miracle takes place because we exit from our ego to the outside. In other words, this is a miracle of victory over the ego after the ascent or exodus from it (from Egypt). It is liberation from desires and thoughts that hold us in this world and don’t allow us to experience the spiritual world.
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Kabbalah for the Nation Introductory Lesson Series, “Hanukkah” 11/30/10

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Chanukah is the celebration of Light. A person celebrates it upon exiting the material world.

His life is very short and filled with worries, chores, and fear of the unknown. Man doesn’t know what he is living for and what will happen to him in the next instant. In truth, the whole world is being overtaken by terror, drug abuse, divorce, and depression.

But here, as the wisdom of Kabbalah explains, we receive an opportunity to come out to the Light, the sensation of eternity and completeness, the most exalted harmony. Having risen above the corporeal world, we begin to experience the spiritual world and suddenly discover a new reality.

It is as if you were driving a car on a highway when you suddenly ran out of gas and found yourself on the edge of an abyss. One more second and it will pull you in. But…nothing happens. Suddenly, this abyss dissolves and you continue your journey on a straight, smooth, wide road: From this grey, dull life you transition directly into the world of joy and illumination.

When this beautiful additional world is revealed to a person and he immediately starts living in it, he experiences the most exalted moment! He sees that he has received an enormous gift, and this is what Chanukah symbolizes. The name comes from the Hebrew word “Chanaya,” a stop on the path to complete correction, as well as from Hebrew “Chanukat Bait.”

Chanukah is celebrated as a historical event on three accounts:

1. The Maccabean Revolt, when few troops revolted against the regular army and won;
2. Illumination of the Temple, which in Hebrew means “Chanukat HaBait,” hence, the name “Chanukah” for the celebration;
3. The miracle of the Menorah burning for eight days on a single day’s oil.

In spirituality, “Illumination of the Temple” means that a person rises above his egoism to the property of Bina, the Temple, which is the place where the Creator is revealed.
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From Kabbalah for Beginners, “Hanukkah” 12/1/10

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The studying of the wisdom of Kabbalah is founded on Segula, meaning the drawing of the Light that Reforms. The entire Torah, the method of correction, is designated for this. This is why it says: “I created the evil inclination, and I created the Torah as a spice.”

The Torah is regarded as a “spice” for a reason. It never replaces desire but “spices” it up with intention thereby readying it for consumption. In the same fashion, a dish is spiced; otherwise, it wouldn’t be edible. A dab of spices finishes it off.

Therefore, regardless of what text we are studying, our intentions must not change. Kabbalists wrote their books while being in spiritual attainment. However, we haven’t entered the spiritual world yet and cannot directly use their instructions as a guide in the Upper reality. At this stage, while reading, we are expected to hope, to anticipate a “miracle.” Let my eyes open so I may see what I am reading about for myself.

It will occur only if my aspiration is correct. Everything depends on what I demand from the studies and how closely my expectations match the force lain in the Kabbalistic texts. It will respond only if I keep aiming at it and wish for it to arrive and endow me with the property of bestowal. Then, I will rise above my egoism and experience true closeness with the other souls, together with whom we will reveal the Creator.

Such an intention is, indeed, aimed at the realization of the method. Thereby, I do utilize it as prescribed, which is regarded as “studying the Torah.” After all, I anticipate the arrival of the Light that Reforms like a rooster that is preparing to greet the dawn. If, however, I am contemplating egoistic rewards, I resemble a bat that doesn’t need light at all.

This work needn’t be despised either. It isn’t desirable, of course, but it still leads to the goal, only through the dark, by making a loop, through jungles of problems, until after numerous incarnations a person arrives at the question of purpose.

Therefore, darkness radiated by the Torah also helps somewhat. Baal HaSulam writes that we don’t always move ahead in the correct intentions and sometimes act like bats.
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From the 1st part of the Daily Kabbalah Lesson 12/2/10, The Zohar, Introduction, Article “The Buds”

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Question: How do we experience “Zivug” (spiritual coupling, merger of the Light and the Kli) in our spiritual work?

Answer: “Zivug” is unification by way of a screen. If you are resisting your ego, the will to receive pleasure (desire), in order to merge with the Creator for the sake of bestowal, and if you have the force of resistance, a screen, you enter a “Zivug.” It is regarded as “Zivug de Hakaa” (mating while striking).

You push the Upper Light away from your desire to receive pleasure by way of a strike, meaning that you are unwilling to receive it directly, for self-gratification. You are willing to receive this “treat” only to equalize yourself with the Upper Light, and not because you are “hungry,” even though you are really starving.

You are prepared to refuse all of these pleasures and not receive them in order to satisfy your hunger, but to perform a calculation and accept them only inasmuch as you can delight the Host. This is regarded as a strike.

By doing so, you don’t reject the Host but the pleasures that are trying to enter your will to receive directly. You are willing to receive them but indirectly, only if and after you have analyzed whether this will truly be in order to be similar to the Host and connect with Him in mutual bestowal.
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From the 2nd part of the Daily Kabbalah Lesson 12/2/10, Talmud Eser Sefirot

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There is nothing good or bad in the quality of reception itself. However, the Creator purposely created the condition that makes us feel shame from reception.

There is no reason for the shame: It is an independent creature. There is the desire to receive pleasure and the desire to bestow; He bestows, I receive, so what is so horrible about this? On the contrary, does a baby feel ashamed that the mother feeds him? He brings her pleasure by eating! And in the same manner, the Creator receives pleasure by giving us pleasure.

Then why can’t I just enjoy from receiving from Him? What else do I need? Let Him just give me more desire and more fulfillment, and I will be an obedient baby that accepts everything that the mother wishes to give it, thereby bringing Him delight!

After all, in order to bring contentment to the Creator, I don’t need to bestow to Him. He created my desire Himself, and He can do anything I desire. And I will desire everything He gives me since this is how I was created. Then let Him fill this nature that He created, my desires, and we will both feel well. We will delight in each other!

Everyone knows how much pleasure a mother experiences when her baby eats well and falls asleep peacefully in her arms. I agree to be this baby! What else does He want from me?!

We don’t want anything else; we wish to remain babies in the arms of Mother Nature. However, the Creator does not agree with this; He wishes to raise us to His level. And, therefore, the “shame” does not come from the fact that I receive from the Creator. The shame is not from receiving; it is from the disparity of our qualities.

It is not shameful to receive from Him since He created me to be a receiver, and this is not what we correct. We correct the separation between us, meaning the opposition of our aspirations, only to become equal.

Therefore, Baal HaSulam writes (TES, Part One, Histaklut Pnimit [Inner Reflection]) that “shame” is meant only for the most elevated souls. When they reveal that the Creator is bestowing and they are receiving, they discover the abyss between them and feel that they need to correct precisely this disparity.

Like in our world, where there are things that some are ashamed to do while others are not, here too, we need to achieve a particular level of spiritual correction in order to begin to feel shame. And it is not felt prior to that.

To the extent that a person ascends higher and begins to experience shame, the Creator treats him differently, in a more demanding manner. Hence, it is written that “the Creator finds fault as thin as a hair in regard to the righteous,” and all calculations are carried only in regard to shame. When we feel an intention to bestow against our desire to receive, this difference, delta, gives birth to a feeling of shame.

Meanwhile, in our world a baby eats and feels no shame, and this doesn’t change as he gets older since this desire is instilled in him by nature. Yet in order to become “adults,” we need to work on ourselves instead of waiting for nature to do it.
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From the 2nd part of the Daily Kabbalah Lesson 11/30/10, The Study of the Ten Sefirot

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Question: If the Creator created only two forces, reception and bestowal, then what does “shame” pertain to, and where is its root? Why does it have such strength that it is even stronger than desire?

Answer: “Shame” is an independent “creature.” Had the Creator not created shame, we would not feel that we are receivers and opposite to Him. Shame is a purposely created quality which is meant only for humans.

We are not even talking about shame in this world, which, being an imprint of upper shame, resembles it somewhat. Upper spiritual shame is a sensation that you are situated across the Creator and are opposite to Him. You feel how this opposition belittles you next to His bestowal, and to what extent your egoistic thoughts are opposite to thoughts about bestowal. This shame is so strong that a person cannot tolerate it!
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From the 2nd part of the Daily Kabbalah Lesson 11/30/10, The Study of the Ten Sefirot

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The Light fills the vessels or desires in reverse order (according to the law of reverse correspondence). The Light needs to correspond to the desire, meaning the deeper the desire and the stronger the screen or intention on it, the more powerful the Light that it attracts.

However, this Light does not necessarily clothe into the same desire that attracted it. First, the Light enters the thinnest vessels (desires), which is exactly the opposite of the desire for which it was meant. This causes all the confusion in this world and the mysteries of the Upper Governance.

At the expense of great effort and suffering, meaning by working with the strongest desires, a person acquires a sharper mind and a more refined perception or sensitivity. We see how after going through many blows on our crudest desires, right “on the flesh,” we suddenly begin to feel some new way of thinking within us, on higher degrees.

This is how the law of reverse correspondence of Light and desire works (Erech Afuch Orot Ve Kelim). I receive a blow on my egoism, realization of evil, and from the suffering of this crude and primitive ego, I suddenly begin to better understand spirituality, the Creator. It would seem, what does one thing have to do with the other?
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From the 3rd part of the Daily Kabbalah Lesson 11/30/10, Beit Shaar HaKavanot

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