Question: How do we use envy in the group correctly?

Answer: Envy and ambition are very powerful tools. Envy magnifies descent and ascent. The greater it is, the better or worse the friends look in my eyes. As a result, this “amplifier” helps me to advance since without envy, I won’t see anything good in the friends.

In that case, on what side does envy play? Is it for egoism or against it? It depends on how I use it. It is in my power to assign it a vector that will seek the needed qualities. If I exalt the friends in my eyes to the level of the final correction, then I envy them to the same degree. In this case, the envy drives me forth, after them.
[23061]
From the 4th part of the Daily Kabbalah Lesson 10/10/10, “The Matter of Above Reason”

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In the entire diversity of my perception I have to discern only the most important element: unity. I check myself regarding my friends in the group only to the extent that I see in them the benefit or harm to our unity. So far, I do not take anything else into consideration. I evaluate my friends “within reason” and “above reason.”

This means that I do not cancel my logic; instead, I use it to view myself through the prism of my own opinion (desire, vessels) and see how high I need to raise the group in my own eyes in order to give my friends a positive assessment. However, I know that my logic is egoistic, and it always registers my friends as “debtors.” This is why I rise above it to view my friends as “absolutely righteous.”

Is it true or is it false? There is no true or false; everything depends on my judgment. When I use my logic to judge, then naturally, there is nobody righteous in the world, but myself. I only justify myself and those who are dear to me. However, when I go above reason, I feel that all my friends are righteous, that they have attained the final correction, and I am the only sinner among them.

What does this game give me? After all, neither of the options is true, both are conventional. However, this game gives me the opportunity to constantly be in two states: above reason and within reason (above egoism and in egoism). So I practice until I gain experience and start desiring to reach the true assessment. Then, I will be ready to see the truth.

The more effort I put into it, the quicker my desires (opinions) become prepared by this process for the spiritual world. I will not be perceiving it above reason. On the contrary, I will acquire it in my new Kelim, within reason. Then, time after time, I will keep going above previously acquired reason. After all, every consequent degree is greater than the previous one according to its strength of bestowal and for this reason, it is opposite to the previous degree.

Man always needs to rise above his possessions. It would seem like everything is well and right, there are delicious treats on the table, and life is such a blessing. But not this time. I need to despise this blessing in order to rise to a higher degree of bestowal, which I see as darkness. Every time, I go above reason, above the current facts, and I acquire the property of Bina which is always opposite to them.

Bina rules over Malchut on the new degree, but then, in the Upper Light, I see how power goes over to Malchut. So, I prepare myself for the next degree, and the process repeats itself.
[23071]
From the 4th part of the Daily Kabbalah Lesson 10/10/10, “The Matter of Above Reason”

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Question: At the Kabbalah Convention 2009 we were able to reach a special sensation that you referred to as a “drop of unity.” What did we attain then and how can we complete it at the big, upcoming convention?

Answer: At the Convention last year we felt that there was a special point in the unity between us, which did not depend on us and was above everyone. And if we were to connect between us, we would be able to depend on it, strive toward it, unite around it, and be protected by it. This “drop of unity” is a high force created by the connection between us, which protects us from all ills.

But this is not enough. In this drop, we connect our spiritual sparks into one spark. If we were to connect our desires to bestow, the mutual guarantee, to this common spark, we would begin to reveal the connection between the sparks that are glued together; that is, we would start to discover the system of connection of our souls. Every connection between the sparks is a relationship of mutual hatred and love above it.

In the first case, we connect our sparks (the points in the heart) into one big spark, and then we attain what a high state this is, meaning a state that exists by itself, a certain reality outside of us. We have created something new that was produced through the connection between us.

However, if you were to add a little bit of desire to it, then not just all these points in the heart connect into this spark, but also all the egos between them become revealed, meaning the entire hatred, and love above it. In other words, a net of connections between us becomes revealed, and we can perceive spirituality, the Creator, in this connection.

This means that you sign the mutual guarantee on the basis of the revelation of your desires, meaning that besides the point in the heart, there is the revelation of evil in them and the consent to be above it. After all, this net is built with our desires which we renounce by connecting above them and replacing hatred with love.

How will I be able to connect with others otherwise? It is not enough to simply connect into one spark; this is not a real connection because we have left the entire ego below. Meanwhile, I must rise above it, above Mount Sinai (the mount of hatred).
[23594]
From the 4th part of the Daily Kabbalah Lesson 10/14/10, “The Teaching of the Kabbalah and Its Essence”

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Question: How do we perceive the Creator: like other people outside of us or differently somehow?

Answer: The difference between perceiving the Creator and perceiving other people can be likened to perceiving the general and the particular. Due to truly beginning to feel people, I reach the perception of the general which includes everything and is called the Creator.

However, there is a difference between the particular and the general. After all, the general is the root, the initial cause of everything. It is not just a few people or many together, individuals or the entire totality. The general implies attainment of the root of creation. This is a qualitative addition.

The difference is not in drinking from a hundred separate glasses or from one big glass with all one hundred portions poured together. I attain the cause of creation, the process that includes everything and its goal. The root encompasses everything, and other people cannot provide such attainment, only the Creator can.

The goal of the Creator is to bring us precisely to this point! And prior to it, our state is still imperfect.
[23604]
From the 4th part of the Daily Kabbalah Lesson 10/14/10, “The Teaching of the Kabbalah and Its Essence”

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Question: The purpose of creation is to feel the Creator in the same way that you feel a person near you. But is it really possible to feel the Creator this way?

Answer: We are building the spiritual senses (vessels) in us that would enable us to feel the Creator as clearly as we feel a friend. The ability to distinguish the difference, the dissimilarity between myself and someone else is the property that forms within me the ability to feel something outside of me, which is the Creator.

I am put in a state where I can learn what I am as well as what is outside of me. And all of these people are not given to me so I would use them egoistically and find myself a better place in this world. On the contrary, they are given to me so I would use them purposefully: I can bestow to them, thereby learning what bestowal is.

I begin to recognize that other people bear their own reality which is separate from me, and that their purpose is not only in serving me. I attain all these subtleties of perception (what I and another mean), and through this I become capable to feel the Creator.

This is how I justify creation which is created in such a way as to be able to begin attaining reality from the lowest, miserable point (this world), but on the other hand, it is absolutely independent and separate from the spiritual space. This allows me to receive my independence, and from this point I can start attaining reality.

I make restrictions on it by cutting “I” away from me and others, and in the end I establish myself as an independent entity, in the “middle third of Tifferet.” This is when everything is outside of me: good, evil, the Creator, and the created beings. Meanwhile, I lift myself above “me” and become a freely suspended point. After all, I was able to balance all the forces that influence me so they would remain in absolute balance while my “I” was in the middle, soaring in the air!

I remain in the middle absolutely independent and free because the forces that influence me from above and below balance each other. And I made this myself! So I can determine what I myself want while being in this free middle point, the so called “middle line,” the middle third of Tifferet, without tilting either way. I decide that I want the spiritual, the Creator, Who is outside of this entire system. He is the source of everything, and I desire Him.
[23607]
From the 4th part of the Daily Kabbalah Lesson 10/14/10, “The Teaching of the Kabbalah and Its Essence”

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Question: What does it mean to feel the connection between us? How do I do that?

Answer: To feel the connection between us is to come to feel that we all exist in one system and are dependent on one another, so much so that I cannot make even a tiny movement independently. This is a rigid system created Above, which is gradually being revealed as an unbending law.  We have to feel the life that is contained within, where the connection between us will reveal itself and become more apparent. And the life that flows through this connection is called the “spiritual world.”
[23583]
From the 2nd part of the Daily Kabbalah Lesson 10/14/10, The Zohar

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On the path toward the goal we need to concern ourselves with the order of priorities. We act according to our desires and hence have to structure them according to their importance. The desires arranged in the order of priority comprise a line by which a person advances toward the goal.

The most important desire is placed directly in front of him, and hence, when he demands correction, his prayer is directed at the revival of the Shechina from the ashes. The Shechina is the Kli, and building the Kli is our primary task at the moment. A person is unable to come into contact with the Creator until the vessel is ready.

This is why the group and the mutual guarantee are crucial for us. Without them, all the other calculations that a person makes will be incorrect. Right after the mutual guarantee, we will reveal the Kli of mutual bestowal, and we will all rise above the desire to receive pleasure to the desire to bestow, to repentance from fear. After that, we will reveal the intentional and unintentional transgressions. Once we have corrected them, we will arrive at repentance from love and reveal the Creator, the One to Whom we bestow.

But each time a person must build a line, where each point represents his desires in the order of the most important to the least important ones.
[23434]
From the 1st part of the Daily Kabbalah Lesson 10/13/10, “Hezekiah Turned His Face to the Wall”

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The Zohar and The Study of the Ten Sefirot describe the different levels of correction of the common system and the way it operates. I now reveal myself in a particular state, like Malchut of the World of Atzilut because spiritual perception begins from the moment I incorporate myself in it. I reveal that Malchut exists in a small state (Katnut) or a big state (Gadlut) and then goes through seven states as she gradually approaches her final correction.

While each of the seven stages is divided into a multitude of private states, this is the only thing that the Book tells us about: how to keep revealing a more perfect, connected, and unified system every step of the way. And in this system I reveal everything: myself, the World of Infinity, and the Creator, and all my future states!
[23450]
From the 3rd part of the Daily Kabbalah Lesson 10/13/10, Talmud Eser Sefirot

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The wisdom of Kabbalah talks about the correction of the relationship between the broken, egoistic souls and us needing to restore the connection between them and lift the souls from the ruin. Obviously, all of this is taking place inside a person, as “everyone measures the world according to his own flaws.”

But only we, being uncorrected, see the ruin. It is similar to modern physicists who claim that by looking at the universe we change the processes taking place within it. Physicists are starting to discover that we influence reality even with what we see or think.

One might think: “How can something possibly change only by looking at it?” It is a typical response, similar to when we break something and say: “I didn’t do anything, but look what happened.” Essentially this means that physics has acknowledged that “everyone measures the world according to his own flaws,” just as the wisdom of Kabbalah says that we don’t see the world as perfect because we ourselves are flawed.

To the degree of the breaking, we see only ruins around us, but to the degree that we become perfect, we see perfection. Hence, all concealments originate in us, inside the breaking which conceals the World of Infinity from us. And the wisdom of Kabbalah explains our advanced states to us: how to correct ourselves and see an increasingly perfect world.

The more you correct yourself, the more perfect the world in front of you will become.
[23454]
From the 3rd part of the Daily Kabbalah Lesson 10/13/10, Talmud Eser Sefirot

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Question: Can you explain in general words what we are studying in Talmud Eser Sefirot (TES), Part 15? I don’t understand any of it.

Answer: Part 15 of TES is entitled “The Construction of Nukva.” First, Nukva was created, then broken, and now we are studying how to reconstruct her, meaning in which order to pick up her pieces and how, by way of which forces, to put the pieces together into a corrected structure.

Hence, the chapter is entitled “The Construction of Nukva.” The author says, “You wish to rebuild it? Please, go ahead. But keep in mind that you must learn to work with her substance. It will resist. Its parts depend on each other, and all of them have their own personality.”

However, how do I get all that I need to “build Nukva,” my soul? In truth, I myself have nothing. If I start asking this question, I start seeing a solution. It turns out that there are Upper participants in this construction process, Father and Mother (Aba ve Ima), from whom the entire Light of Wisdom and strength descend. Still, you will receive not from them, but from the two spiritual rungs nearest you. They will deliver to you the Light of Hassadim (Mercy), strength, and the Light of Hochma (Wisdom), knowledge.

You have to get to know them so that the relationship you establish with them will enable you to construct yourself as they did. After all, at present, you are formless, raw material. However, when you start building your relationship with them, then from each of your contacts with them, you will be acquiring forms like a stamp from a seal. These forms that you acquire for yourself are what is called “the Construction of Nukva.”

Baal HaSulam describes it in an expressive language, explaining how the spiritual system relates to you. He brings you in contact with the spiritual world, which you gradually discover before yourself.

You must yearn for its revelation!  And when it does start to unfold, you will see that it is similar to how in our world you get to meet your family, your father, mother, grandmother, grandfather, brothers, and sisters. You enter a family where everyone has their own personality and status, relationships, and problems. You must step into this family and become part of it, and then you will receive your definite form.

It is a very lively and human picture. It gradually becomes very easy to understand as if you are learning from life itself its laws and inner psychology. The most difficult part is the first contact. Until you “open the door and step into the house,” you are lost in the attempts to guess what is inside. However, once you enter it, you start getting around.
[23089]
From the 3rd part of the Daily Kabbalah Lesson 10/10/10, Talmud Eser Sefirot

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