We all know that every branch is naturally close to its root, and so our nature is close to our root, to the Creator. The desire to bestow, like the Light, like the Creator that has created us, is instilled in it. But we are in a concealment that weighs heavily on us and doesn’t allow us to see ourselves the way we really are.

Therefore, all our attributes seem corrupt. However, we have to understand that it isn’t our true form. It isn’t us but rather the concealment! Only by taking off this concealment or by rising above it will we immediately reach our root. It’s like garments that we need to take off and rise above. This is called working in “faith above reason,” which means rising above our ego, above the cover that is over us, and living above it.

We are actually in the state of Ein Sof (Infinity) but we forget that. We should always see the world of Infinity in everything: in our relationships, in our aspirations, in the entire picture of the world that we see.

The Creator did not create anything bad; He only created good as a result of His aspiration to bring goodness. But He concealed this state so that we will discover it and see that He finds it desirable and we do so as well.
[103429]
From the 1st part of the Daily Kabbalah Lesson 3/20/13, “Matan Torah (The Giving of Torah)”

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Question: What does it mean to address the Creator?

Answer: To address the Creator means to demand from the inner forces of the world that hold and control it to be clearly manifested in us. We have to know this force, be in contact with it, and to act with its help. That is why we ask, demand, it to be revealed.

It does not matter to the Creator how you address Him. You can curse Him, just do not leave!
[103681]
From the European Convention in Germany 3/22/13, Lesson 2

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As I annul myself, my ego, the old “me” disappears. Instead I acquire the whole system that becomes mine. I don’t drown in the system, as if I cease to exist; instead I acquire everyone!

I begin to feel that everything in the system is my desires, my intentions, my life. I live this system, I kill my desire to receive and so I begin to feel the desire of the system, its mind, the force that operates it.

I can’t be under two authorities at the same time: I can either be under my dominion or under the dominion of the Creator; it is one of the two. So I have to raise my vessels from the worlds of BYA up to the connection with Malchut of Atzilut, up to the Shechina (Divinity).

The worlds of Beria, Yetzira, Assiya (BYA), are the desires of HBD, HGT, NHY that are under Parsa. First we raise our vessels from the world of Beria to Atzilut, then the desires from the world of Yetzira to Atzilut, and then from the world of Assiya to Atzilut. Accordingly, the states of Ibur (gestation), Yenika (suckling) and Mochin (mind) are formed in us.

Thus we raise ourselves to Malchut of Atzilut, rising in faith above reason. Everything that is external to me is separated from me by a barrier, by the Parsa, behind which there is the world of Atzilut. On this side of Parsa, there are the worlds of BYA that are called vessels of separation in which I feel my “self.” But in fact it isn’t me, it is the shattered vessels that were once connected and then fell and so they are depicted to me this way now.
[103367]
From the 1^st part of the Daily Kabbalah Lesson 3/20/13, “Matan Torah (The Giving of Torah)”

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Everyone acts according to the root of his soul, and the Light that reforms acts on him according to the root of his soul. Therefore, when we look at each other in this world, we don’t understand the motives of our actions; we don’t see which informational genes and which corresponding Lights are transformed in us. We cannot properly judge each other, and therefore we say that it is always necessary to judge your friend favorably.

In relation to himself, the person is given free choice and must strive to construct an environment for himself that will awaken him maximally. He must be dedicated to this environment and submit himself to it and be integrated with it as much as possible, as it is written, “All that you find in your hands to do, in your power, do it.”

But together with this there also exists a general plan of development. We are found in a process like this, where the entire world is beginning to wake up. And therefore, our development depends upon the development of the entire world. This puzzle is awakened more and more, and in it each one needs to fill the place that is designated for him. Therefore, the more that the world advances in general, the further we, “Israel,” the people who seek the Creator, advance. And likewise, through our advancement we awaken the entire world.

Therefore, it is impossible to separate these two components in our present work. Everyone is connected and depends upon each other in a form that is impossible to separate: both the inner work, by means of our informational genes and our personal Light that Reforms, and also the group in the group and the general work on the people of Israel in the land of Israel and on the entire world. The time has arrived when we must awaken everyone. But the more internal the layer is, the more important its awakening is.

The person needs to understand that if he falls all the time and thereby feels his inferiority, this is done for his good, and thus he is shown his true state. It is necessary to be thankful for the bad as well as for the good, for the good and the bad are weighed together. The form in which the good and the bad will be revealed depends only on the Light that Reforms. And it is always necessary to examine ourselves according to our integration in a society: How much are you ready and strive, are concerned to see the entire group, and in general the entire world, as your soul?
[103364]
From the Preparation to the Daily Kabbalah Lesson 3/20/13

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The Midrash, “The Book of Jethro”: When Jethro approached the camp of the sons of Israel, he wrote a letter to Moses saying: “Your father-in-law Jethro has come. Please come and meet me. If you don’t come out for my sake, please do it for your wife Zipporah; if not for her, do it for her two sons.” Jethro tied the letter to an arrow and shot it to the Cloud of Glory. The Cloud usually rejected everything, but it let this message through because of Moses.

This passage talks about an internal state of a person. There is no connection between the property of “Jethro” and the property of “Moses.” Moses detached himself from Jethro, and that’s why Jethro says, ”We have a chance to establish a connection between us; if not between you and me, then between you and Zipporah, if not with Zipporah, then with her two sons.” He is looking for a way to make a connection. “Sending an arrow to the Cloud of Glory” means that Moses stays at the next (higher) level and that it’s impossible to reach him.

When in spirituality they say that “somebody sends a message (or an envoy or an intermediary) to another because it’s not possible to directly approach him,” it means that two properties (receiving and bestowal) are incompatible and do not understand each other. Jethro is a property of receiving (egoism), whereas Moses represents a property of bestowal. These two properties are incompatible within one person, so there must be an “adapter” that connects them together. The only thing that the property named “Jethro” is capable of is to raise its desires and “send a message to the Cloud of Glory,” meaning to the property of Moses that he is otherwise incapable of approaching and understanding.

The separation that exists between Moses and Jethro is essential and indispensable. At this point, together they begin creating a connection. It is the time when egoistic properties start manifesting in the people of Israel. The people of Israel exited Egypt without correcting these properties; they simply contracted these qualities without implementing them.

This is the time when these qualities gradually begin to correct; Jethro is a manifestation of the same egoistic properties, but now they have a desire to attain the level of Moses. This level is already “seeded” in Jethro, since Moses spent 40 years together with Jethro (the distance from Malchut to Bina) laying this point in him. This point is “the arrow” that Jethro sends to Moses. Naturally, Moses turns his way and faces him since no man is capable of rejecting it since he realizes how essential it is for him.

Moses tells Jethro everything that happened to him. Jethro starts to feel what he is talking about and blesses the Creator for everything He did to Israel. These two properties within one person start sensing each other and get incorporated into each other. Before anything else, Moses has to do the work at the level of Bina, and then continue using his inferior (lower) qualities (so called “people,”) meaning that spiritual work is always done at the thinnest plane first and only afterwards coarser desires are added to it.

Moses transfers the Torah to Jethro to the degree that the Torah enters egoism and starts working inside it. After Jethro receives the Torah, he in his turn explains to Moses how to work with egoism.

The distance between Malchut and Bina are 40 steps (or 40 years.) Jethro is Malchut that rises to the level of Bina and attaches to it. Moses then includes himself into Jethro and starts working in him, which is Bina that descends to Malchut.

Moses handed the Torah to Jethro in an allegorical form; he partially encompassed the steps that were already covered by Moses and by the people, meaning the qualities that had already been corrected. Then, Jethro tells Moses how to work with egoism meaning Malchut that rises to Bina creates the system that works with egoism. Since the upper level (Bina) has to incorporate egoism in order to figure out how to work with it and create a system of gradual correction of “egoism within egoism.” That’s why Jethro and Moses have to be included into each other instead of staying apart.

After Moses transfers the Torah to Jethro in the form that he needs the most in order to return to his people and correct their inferior desires (Jethro is a transitional step to lower desires that stand for “his people”), Moses receives from Jethro a system that works with egoism. He starts realizing the ways to break it into dozens and hundreds of thousands of pieces and learns how to work with the thickness (Aviut) of desires, meaning with something that is missing from Bina because of its transparency. When Aviut approaches Bina, there appears a necessity to initiate a hierarchical system. This is how the system is built, although it is not quite typical for Israel.

Israel is a property of Bina, a quality of bestowal. However, the people of Israel exited Egypt having absorbed egoism in its entirety. At this point, they began “arranging” egoism and realizing how to work with it step by step. Due to Jethro, the people of Israel acquired a chance to accept the system that addresses egoism.
[103108]
From KabTV’s “Mysteries of the Eternal Book,” 3/11/13

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Question: Lately, we are seeing growing confrontation between the two opposing forces in Europe and in the world. Is this not a prerequisite for us to find an opportunity to move forward correctly?

Answer: The science of Kabbalah, along with other sciences, says that everything in the world is made up of the two opposing forces: plus-minus, north-south, pressure-vacuum, hot-cold, etc. All this is based on the two fundamental opposing forces: reception and bestowal. Perfection, life, consists of these two forces forming the third force, the middle line, where, in principle, all that exists is there. We see this in living organisms, in plants and animals. Before our time, we were also developing like animals, meaning instinctively, under the rule of the middle line.

But now we are reaching the next level of management when these two opposing forces emerge in us and we have to balance them on our own. This is the peculiarity of our time, of our development. Therefore, we have to see the world in harmony and have to bring this harmony into it by correctly combining the two opposing forces in ourselves: the force of reception (Aviut) and the property of bestowal (screen). We have to act in this manner.
[103351]
From the Meal before the European Convention in Germany 3/23/13

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Question: Why did Moses need to spend forty years with Jethro, the priest of Midian? What does this mean in the spiritual sense?

Answer: Jethro, as well as Abraham’s father Terah, was a priest, an expert in all the religions and idols, which is to say, a servant of his ego. In particular, if Terah had listened to his son Abraham, then they would have worked together and they could have begun the correction of the world. But this was impossible without the Egyptian exile, the exodus, and the reception of the Torah because a person needs to immerse completely into the ego. Therefore Terah was against Abraham, and Abraham was forced to flee from him, away from Babylon.

Moses, like Abraham, is a completely different level: He already was in the ego, passed through all of this stage and left Egypt. The forty years that he spent with Jethro, as it were, their mutual union, a connection through the Jethro’s daughter Zipporah, Jethro’s ego, who gave birth to children, meaning the next level. This is all the combination of the egoistic Jethro and the altruistic Moses within a person.

Moses passes through a process that toughens him from a stage with the ego in order to return again to Egypt, into the depths of the ego. Thus, only Jethro could teach Moses and the people of Israel how to work with that ego that was beginning to be discovered. Therefore the weekly Torah reading called “Jethro” begins from after the exodus from Egypt, when it’s necessary to begin to correct the Egyptians, the entire ego of the person, and Jethro takes his daughter Zipporah, her and Moses’ children, Jethro’s grandsons, and comes to Moses.

In other words, the time comes when these characteristics begin to rise within a person and show how to proceed. For now the entire ego that departed from Egypt (the vessels that were taken out of Egypt), slowly, gradually begin to rise within the people, and that means that Moses needs to judge the people.

To judge means to explain where the characteristics of bestowal are, where the characteristics of reception are, with what perspective it’s necessary to act and join above ourselves in order to discover our connection to the next level, the Creator. That is, the right mutual cooperation is required here. But where is this hierarchy in this egoism?

The characteristic of bestowal is about to expand: expansiveness of soul, an open heart. It’s dispersed over the surface of the area like water. And the ego works continually in a vertical manner. And these two parameters are as if not integrated together.

Therefore Jethro says to Moses: “You need to construct another system, in the form of a pyramid, to divide your whole ego into parts, tens, hundreds, thousands, tens of thousands. You need to return to the state when you entered Egypt, twelve brothers. Thus you also exit there, the same twelve tribes, like twelve streams, lines. But in every one of them you need to calibrate yourselves according to the egoistic levels. Therefore for every level there must be its own hierarchy: its own laws, managers, and subordinates. You now work not just in order to bestow and to love, you work with the ego that is needed on that level with a quality that is possible to correct.

If Moses hadn’t gone through this school with Jethro, if he hadn’t connected with the ego and hadn’t begun working with it a little, then when he returned to Egypt, he wouldn’t have been able to stand against Pharaoh, he would have had no contact with him. For before then, Moses simply fled from Pharaoh after a confrontation with him.

And now he returns to Egypt, that is, he turns again to his ego and says to Pharaoh: “I need to take my people (the characteristics of bestowal) away from you.” In addition, he takes from him the huge ego that must later be corrected over the course of forty years in the wilderness. But he could not do this if the characteristic of bestowal in a person had not been connected in the beginning with the egoistic system called Jethro.

And Jethro takes from Moses the method of working with the ego and returns to his people in order to teach it to them. We see how a constant mutual connection of the two characteristics takes place within a person. And this is the system of correction.
[103047]
From KabTV’s “Secrets of the Eternal Book” 3/11/13

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Baal HaSulam, “Introduction to The Book of Zohar,” Item 25: Since the body is so corrupted that the soul cannot be fully purified before it rots in the ground, why does it return at the revival of the dead? And also the question about the words of our sages: “The dead are destined to be revived with their flaws, so it will not be said, ‘It is another.’”

…We stated there that this exaggerated will to receive is all the substance that He had created, for He needs nothing more than that, to carry out the Thought of Creation.

…We also said above, that during the six thousand years that are given to us for work in Torah and commandments, no corrections come to the body—to its exaggerated will to receive. All the corrections that come through our work relate only to the soul, which thus climbs the degrees of holiness and purity…

Our desire to receive is the whole matter of creation. It is divided into ten Sefirot: six Sefirot above, in Galgalta ve Eynaim (GE): HBD–HGT until Hazeh (chest), and four Sefirot below, in AHP: NHY.

GE are vessels of bestowal that we can correct, and so we correct them by raising them to the level of Arich Anpin in the course of six thousand years, which makes six hundred thousand (60 times 10,000 = 600,000). But the desire to receive itself remains uncorrected. It is because we have only corrected the vessels of GE and of AHP of Aliyah, but not the real AHP that is also called a “body.” We have only killed it, which means that we disconnect it from actions of bestowal, and this is called the “death of the body.”

But eventually, after the correction of all the vessels of bestowal, we can approach AHP, to perform the “revival of the dead” and correct it so that it will all be in order to bestow.

Here we refer to desires which I have treated as “dead” before, which means that I did not use them, restricted them, and limited them since I couldn’t receive the Light of livelihood in them. But now I take them out to the Light and correct them. These dead desires “are revived in their flaws” since I have to correct all the horrors of the great desire to receive and to change them into the opposite, into bestowal. Then, in them I will receive the greatest Light of NRNHY. Thus, the correction of GE is only a thin line; while below I acquire the whole measure, the whole sphere.

Question: What do I discover in the desire that is revived?

Answer: The Creator. You discover the upper force, the upper, eternal life beyond the body. You feel eternity and wholeness above matter, beyond quantum physics. You discover the field in which we actually live, and there you feel the real upper reality and not the tiny particle like you do today.

You feel all that by the correction of the senses. This is why our method is called the “wisdom of Kabbalah” (the wisdom of receiving), which means the wisdom of how to receive, how to perceive. Soon all of humanity will be pushed in this direction. After all, the goal of creation is not that we arrange a wonderful spiritual life for ourselves in this world. It is coming to an end in any case, and we will have to discover the upper dimension.
[103243]
From the 4th part of the Daily Kabbalah Lesson 3/19/13, “Introduction to The Book of Zohar”

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Question: Lately you often say that we need the positive influence of our mind power upon one another. Is it possible to convey the greatness of the goal and of the Creator by our mind power?

Answer: It’s possible only if you “enter” the other. On our corporeal level we can convey thoughts and corporeal feelings. This is not only by telepathy, but is actually explained by high sensitivity that allows a person to feel another or nature.

In spirituality, however, we come in contact with each other in a general collective desire, in common connected attributes, and so it naturally flows from person to another. This is the attribute of ascent from one level to another when GE of the lower one connects with AHP of the upper one, which is what the wisdom of Kabbalah teaches us.
[103247]
From the Virtual Lesson 3/17/13

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