All the changes are made by the Light that Reforms, but the desire to change comes from the environment. The Creator keeps the covenant between us, but we obligate Him to do so, as it says: “My sons have defeated me.”

We have to establish the right environment below that will become “Knesset Israel, the assembly of Israel, yearning for the Creator,” an assembly is a Minyan, a group of ten.

If each of us totally annuls himself before the others we obligate the upper Light to be revealed among us. It’s revealed the moment we establish a systematic contact, when we connect this way to one electrical circuit as if by wires that resemble His nature.

This happens according to the laws of spiritual induction, the equalization of frequencies and the equalization of attributes. It isn’t you who changes and it isn’t you that changes anything, but it is you who performs the actions that will bring about the change in you. This is how it happens on every step: you have to perform the actions and the Creator makes the changes. If your actions are not successful yet, it means that you haven’t succeeded in reaching an adaptation to the Light in your connections with others. You haven’t reached the right frequency range yet.
[108086]
From the 2^nd part of the Daily Kabbalah Lesson 5/20/13, The Zohar

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Question: What sort of annulment is required from the group of ten in the coming men’s convention?

Answer: We must attain total self-annulment with regard to the group of ten. It will not happen immediately, but rather gradually. Eventually, I must disappear, melt into the group just like a liquid that is poured into another liquid and is mixed until there is a total merger. I want to melt into everyone, to penetrate everyone. This is the self-annulment that I should reach with regard to my group of ten.

The moment I reach full disappearance in it, at the exact point that I disappear, I begin to feel the Creator. It is the hole through which I enter the spiritual world, which is called “the point of the needle.”

It is hard work, but it can become very easy if each of us supports everyone and we all help one another. Everyone should set an example for the others as to how much he annuls himself, and how he lowers himself and submits himself. You must show that, and this also will help you and awaken the others. Then, they will impress you in their turn. This is very important.

A group is a womb, and, the moment a person disappears in it, he is conceived in spirituality, like a drop of semen, and begins to grow as a spiritual formation. Only the initial spark remains of him, and around it, his new spiritual vessel is formed that is made of all his future concessions.

After the first ultimate self-annulment that turns you into a spiritual embryo, new egoistic desires are evoked in you on top of which you continue to annul yourself before the environment and the Creator. You already feel His Surrounding Light that isn’t just the Light that Reforms, but you feel the Creator in the Surrounding Light, like a pillar of smoke or a cloud.

You already begin to identify His presence to a certain extent, which means the attribute of bestowal. It is because you already have annulled yourself, and you continue to concede. You cannot see actual clear formations in the vessel that is formed by your self-annulment and your concession yet, but you already can sense them. This is why it is called a cloud or smoke.
[108583]
From the 1^st part of the Daily Kabbalah Lesson 5/28/13, Writings of Rabash

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There are laws of nature which we learn about in the form in which we exist. We are egoists, our “material” is the desire for pleasure, and we search for opportunities to enjoy life with all our senses. This is our entire goal; all our life and effort is to feel maximum enjoyment with minimum effort at every moment.

That is how we exist. All of the still, vegetative, and animate nature, as well as humans, are instinctively attracted to pleasure. This was the tendency of our development throughout all generations; all of our science is based upon this. We examine nature with a similar intention, the search for maximal pleasure. Our view of the world and the laws which we investigate, the nature discovered through comprehension of ourselves and the environment, all this passes to our emotion and understanding through that “filter” according to an established formula, demanding the exploitation of reality for our own benefit.

Therefore, our outlook is always the most narrow and selective, devoid of any complexity. We don’t truly know what is to be found around us. We comprehend and understand things only to the degree that they fit into our basic mechanism, how much it approaches our principle to enjoy life.

This internal characteristic limits us very much. We don’t see a true picture; there are still many things that are hidden from our comprehension in this world. We are not objective.

There exists around us a multitude of phenomena of which we are unaware, and yet they are directly relevant to our life and our fate. So, the wisdom of Kabbalah comes to help us, making it possible for us to “open our eyes” and look objectively at the wide world spread beyond our five senses, which are limited by the “filter” of our selfishness.

To do this we must rise above our “filters.” Only then will we feel the world as it is. This is why we need the wisdom of Kabbalah, which is most important, and at the end of the matter, the most practical thing we can do. Besides investigating our nature, we must carry out particular actions to get used to looking at the world without inner disturbances, to rise above our ego to a comprehension of true reality.

For example, suppose that I am talking with someone and I feel that I don’t understand him because of previous opinions about him that I acquired from my education, the details that I see in him are very disturbing to me and limit my ability to understand him. Only if I rise above my habits, above my nature, above the education that I received, above my narrow view, can I truly understand him.

It happens to all of us that someone may claim that we don’t understand him, don’t want to understand; only after a number of years do we understand that due to our limitations that we truly didn’t understand him. Logically, our relationship was narrow and indifferent. If we were able to rise above our “personal views,” we would see the person as he is. Though this is very difficult, it is possible.

This touches upon our general comprehension of Nature. There is a very difficult problem here. In relationships with other people we can use psychological exercises, external influences, listen to explanations, and ultimately see our mistakes, deviations in our comprehension. But how do we build the right attitude towards the entirety of nature? How is it possible to see it without our habits? This is much more difficult.

Who will explain to me how to look at the world with different eyes as if it is not me who I am seeing but someone who has no form of his own? To do this, I must become completely independent of myself….Therefore, we use the advice of Kabbalists who already went above their nature, above the ego, which limits and distorts one’s perspective. If we do precisely what they say, ultimately we will succeed.

Sometimes we draw closer to a true picture, sometimes we fall back, and vice versa. We discover our extreme limitations, discover our very “narrow” and even bleak egoistic relationship regarding various phenomena. We call these states “ascents” and “descents.” They help us understand how much we are trapped within our ego and how difficult it is to rise above it.

The Kabbalists say that in order to go out of captivity, it’s up to us to build connection with other people, and working together we try to see them more objectively. According to the formula, “each person will help his friend,” we can inspire ourselves to ascend, to want to ascend above our nature that limits us. And if we try to do this, we awaken a unique power in nature called the “Light that Reforms.” This force helps us to develop ourselves to be freed from a limited, narrow, and egotistical perspective of the world, stripping ourselves of our limitations.

And then we see a good, perfect, and eternal world without any restrictions attributed to our bodies. So we begin to feel different special senses: not sight, hearing, taste, smell, and touching, rather, Keter, Hochma, Bina, Zeir Anpin and Malchut. Through them we comprehend reality without limitations, and then we feel our lives as independent of the body.

We feel ourselves as perfected, eternal creatures existing within an eternal, perfect world, and relate to the body as we would to an animal, like a dog lying next to his master, each having his own life. There is a connection between them, but the person doesn’t depend on the dog at all. The living body could live and it could die while the person in us continues to exist in a higher world without limitations in an eternal reality. It’s there that he feels and discovers himself.

We feel this upper world as a unique system; we call it a “psychological” system. It becomes the “body” but it is no longer a physical body, rather what we would call the “soul.” And our entire goal is to discover our true selves that no longer exist within the material body, unlimited by its concerns and usefulness, rather rising above it to eternity and perfection.

And then we essentially discover that all of our life was meant only for this. Our body gradually grows old and dies, meaning that it stops existing as an animate form and returns to the still, yet we continue to live since within we have received true existence. This is the goal that we want to attain through learning the wisdom of Kabbalah.

The main thing here is not the learning itself, rather the actions that we must carry out among us so that with their help we can in fact develop a new sense without limitations.

Therefore, we gather in groups. This began with the first Kabbalists thousands of years ago. They also organized themselves into groups and already understood in accordance with a higher nature what kind of arrangement there must be within them, what kind of relationships there must be between friends.

You see, in a group there specifically must be friends who are connected, are concerned for each other, feel and support each other. The group needs to be whole, this is to say, to be a single whole where they complete each other and create something unified.

While building this unity, we acquire a system ready to comprehend, to feel, the upper world. This is because we have exited ourselves and exist outside of our ego. We build the group for this according to the advice of the Kabbalists. They are our teachers, and we act like them.

This is speaking of a practical science in which everything is done according to accumulated experience. Over thousands of years, people who broke through to the upper world tried various means on themselves to advance and they described this for us. So, today we are using tried and true prescriptions.

Beyond this, today, we ourselves are developing additional means to help us to advance. The conditions of life are different in every generation because our ego is growing all the time.

And today it not only grows, but it also “closes in on itself,” which has become an additional problem. We are no longer just egoists. Because of the increased strength of our ego, we want to get away from each other. We see this in statistics about divorces, and in general in the general trend: Everyone requires his own apartment, his own car, his own “place.” We prefer to connect through cell phones, through the Internet, in social networks, not face to face, not one to one. It seems to us that mutual connection has grown, yet the reality is the opposite: The world is becoming more and more divided, fragmented, dispersed.

Simultaneously, though we aspire to get away from each other, in spite of all this, we feel connected. Therefore, we build artificial systems for making connection possible, while preserving the independence of the ego. Everyone sits in his own cell, in his corner with his smart phone, with his computer, with his email. And we call this a “connection”; the main thing being not truly to touch each other.

These new phenomena in our world require new methods from us, making it possible for us to rise above the ego, to go out and feel the real world, with real feeling that hasn’t passed through the “filters” of our ego. And therefore besides the usual forms, we also use workshops. I see already that in the future we will have other similar means, in a few more months or years depending upon the advancement of the world and our advancement within it. But one way or another, all these means are designed solely for us to rise above ourselves, above our nature, and not remain trapped within the prison of our body.
[107180]
From the Talk About The Importance of Gathering 5/10/13

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A while ago, we began to work in groups of ten and so far there have been many questions as to why such group work has been chosen. It is quite clear that the ten Sefirot are the basis of the spiritual reality and of the corporeal world. However, I still want to explain in greater detail so we will better understand our state today.

The Torah is the eternal order. It is impossible to change it according to time and place. The spiritual laws are fixed and absolute, and our attitude toward the Light that Reforms must be according to the general system. This system doesn’t change since we advance in our ego here in this world as we become more lowly, coarse, and egoistic.

Thus, our state becomes more sensitive and brings us closer to the “recognition of evil,” in the corporeal sense for the time being. However, the principles described in the Torah don’t change and never will. So, anyone who feels that he is aiming straight at the Creator (Yashar El), which means anyone who belongs to Israel, will have to go through the entire process that the Torah tells us about, including the time of the flood, Babylon, the exile in Egypt, the receiving of the Torah before Mt. Sinai, and the wandering in the Sinai desert, until he reaches a desire called Yashar El, the “Land of Israel.”

We are approaching this. The Torah is independent of time in concepts of earlier or later. Everything that is described in it is fulfilled on every level since, on every level, in every spiritual structure, every small or large Partzuf always is made of ten whole Sefirot, a whole HaVaYaH. The only difference is the level, as it is in every drop of semen in reality and in every child and grown up since the individual and the general are equal.

Therefore, we always go through all the states from the beginning to the end in every situation, and the only difference is the intensity of the states that are revealed in us and what we feel in them and understand. All of reality and every state are made of ten Sefirot. So, if we actually could open a certain state, we would enter the level of all of reality.

We advance according to the levels, one HaVaYaH after another, but at the same time, we constantly discover additional subtleties in each HaVaYaH and clarify another part of it. A new, whole formation appears on every level of HaVaYaH since each time there are new clarifications that depend on the level of Aviut (coarseness) that stems from the spiritual root.

Thus, we go through different states during our evolution. You cannot expect them, of course, so the changes that I perform may seem artificial. Suddenly, I tell you that we should split up into groups of ten in our spiritual work as if this thought has come to me by chance. However, I don’t just give you random orders. It is clear that we are advancing in an accurate order, and if you don’t identify it, believe me that I do see it. So, our advancement must be in groups of ten.
[108205]
From the 2^nd part of the Daily Kabbalah Lesson 5/23/13, Talk About Tens

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Question: You have said that while reading The Book of Zohar, we have to let the book operate on us. How should we do that?

Answer: It is through simply reading and reading, hoping that it will influence me. It isn’t the book that I read, but a text that was written by Kabbalists who are beyond the Machsom (barrier) and not just beyond the Machsom, but in GAR (the three upper Sefirot) of the world of Atzilut.

I connect to them through these letters. My desire to receive, my mind and my heart somehow establish a connection with their heart and mind. Their heart and mind are already in adhesion with the Creator.

Thus, with the help of the book, I connect to the upper force. Now, everything depends on what I want from it. I may want to make money in the stock market thanks to its special quality, or to improve my health, or to get some other benefit so that I will feel good. If I want that “my actions be like the deeds of the forefathers,” this is actually the desirable intention.
[106515]
From the 2nd part of the Daily Kabbalah Lesson 5/2/13, The Zohar

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The goal of the created being is to enjoy all the pleasures that the Creator wants to give him, but what pleasures are we talking about? The Creator cannot give the created being less than His own level since, otherwise, it isn’t considered bestowal and love. The Creator’s attitude toward the created being is determined by the law of “Love thy friend as thyself.” He demands this from you, but you have the right to ask Him, in response, whether He acts according to this law or not. If He does, then there must be such a law in nature.

This law does exist! It is the attitude of Keter to Malchut, to the created being, “Love thy friend as thyself.” Malchut must reach the same attitude of “Love thy friend as thyself” by the Returning Light. This is called mutual bestowal, mutual love. Everything is very simple.

The Creator is whole, He is total love and bestowal and thus, He gives creation all this. Therefore, His attitude is called the four phases of the Direct Light.

However, the created being cannot relate to the Creator in the same direct way and acquire the same form since he only receives from the Creator in the four phases of the Direct Light. In order to relate to the Creator in the same way, the created being must go through the entire process of development all the way to the end of correction.

After all, it is about attitude. The problem isn’t receiving pleasure from the Creator, but is about how I feel it and how I repay Him. There is no problem in receiving pleasure. Malchut of Ein Sof (Infinity) received it and it also led to the “first restriction.” The Creator gave it a spark while it was still in phase one of the Direct Light, and it felt that it was obligated to bestow back. It doesn’t want to only receive.

Phase two stems from phase one since otherwise everything would end in phase one. It turns out that the problem is not to receive from the Creator, but the feeling that you must repay Him and you have nothing to give Him! How can you repay Him? You cannot give Him back the Light that you received from Him since it is as if you return to the host the refreshments that He prepared for you so that He will eat it. It is impossible since the Creator Himself stands before you.

He shows you His good attitude and it is revealed as the pleasure that fills all your desires, but what do you value about it? Is it His attitude toward you? Is it His love or the pleasure itself, regardless of the Creator? Suppose I bring you something that you really love and you reject it. Do you reject it because of the food itself or because I bring it to you with such love that you cannot accept it?

If a waiter in a restaurant brought you that dish, you would accept it without hesitation and would enjoy its taste. However, you refuse to accept it from me since you cannot repay my attitude, my love. You restrict yourself with regard to the love. You cannot bear it since it requires mutuality.

You must calculate the love since this is what causes you shame. You don’t feel any shame with regard to the food since you think that, because the Creator has created you, He must feed you and fill you. It is obvious. However, you cannot return His love! So, starting from the “first restriction” onward, you look for a way to cope with this love, examine what this love is, how it is revealed, where it comes from, what is the connection between this love and the pleasure you feel in your desire, and what is its part in all the Light of NRNHY that fills the vessels.

When you reach a state in which you think that you can receive in order to bestow in the world of Nekudim, you are shattered, and this entire shattering is actually because of the love, because you couldn’t take it into account. You still don’t understand its root since it belongs to the Creator. Its love comes to you from Him, and that is His feeling. It evokes in you certain reactions that you don’t understand.

You don’t understand what this feeling means and why you suddenly feel shame, discomfort, and cannot bear it to such an extent that you begin to fight with Him, mainly in order to destroy the feeling of unpleasantness that you feel because of His love toward you.

The shattering of the vessels allows us to establish the hatred against the love, so “Mt. Sinai” was the starting point of the nation. We wouldn’t be able to begin working on it without the preparation in the exile in Egypt and the wandering in the desert. Therefore, as it is written, “Love the Lord thy God with all your heart,” which is the whole essence of the connection.
[107736]
From the 2^nd part of the Daily Kabbalah Lesson 5/17/13, Talmud Eser Sefirot

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Many people in the world are connected to all kinds of groups, associations, alliances, and communities, and they are quite satisfied with these “hobby clubs.” In addition, people also cooperate in businesses in order to make a profit together.

There are the great and small, supervisors and subordinates, but, ultimately, there is a clear goal for everyone, and they understand that everyone needs to have his own place and contribute for the benefit of all. The picture is clear when the result is felt in the pocket or our desire for pleasure is delighted in some other way.

All the ways and forms of connection differ, including the religions. However, in general, people enjoy shared interaction that provides everyone with some benefit.

It seems to be different when a person asks the question about the meaning of life, “Why and for what am I here?” After all the searching, this question only grows, leaving a sensation of emptiness inside. So, finally, the person comes to the wisdom of Kabbalah.

However, in addition, he opens books and doesn’t find an answer. Essentially, the wisdom of Kabbalah doesn’t reveal anything. On the contrary, it is called the “concealed wisdom” because it removes the cover and only shows a person that something is hidden from him. What is this exactly?

What is concealed from us is the Creator. He is what we are missing. If we were to discover the higher power in nature that activates all of its forms—the still, the vegetative, the animate, and the speaking—then everything will become clear to us.

So, actually, in our world, in our life, there is no other question than the discovery of the Creator. In this way, we will solve all problems. We will understand what is happening to us, how we should act, what the consequences of our actions are, how they come back to us, and so forth. In brief, everything will be revealed to us. When we go beyond the limitations of this world, we feel not only the shortness of material life but also the entire way that stretches to Infinity. All this is provided that we discover the Creator and understand and feel reality in the same way that He does.

In addition, we don’t understand and feel. Here, the question arises, “What do I get out of this understanding and feeling?” The wisdom of Kabbalah answers like this, “You can understand and feel to the degree that you can become like the Creator.” In other words, the wisdom of Kabbalah doesn’t make it possible for us to recognize that particular phenomenon called the “Creator” but presents a condition that is not characteristic of our world.

Here, we look at things from the side. For example, I go to a ballet performance and see people dancing on the stage. I enjoy watching them, but I can’t perform like them myself. However, according to the wisdom of Kabbalah, this would not be called attainment. True attainment requires that I carry out this activity myself. From this, I will understand and feel what is being said; I must be “on stage.”  [Read more →]

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Question: Why do I have to make such great efforts not to fall asleep during the lesson although I exert a lot of efforts in the study and in dissemination?

Answer: I will tell you a secret: People who are attracted to spirituality, who want to reveal the Creator, don’t like to study…. It’s because they want to feel! They may even seem a bit stupid and sleepy. They can read the same passage ten times and not understand what it says. I have experienced it myself.

If you let someone on the outside read this passage, he will immediately “understand” what it says. This is very typical of the wisdom of Kabbalah since the point in the heart is awakened in a person when he reads, the point of feeling and not the mind. A stranger perceives the text in a totally logical way, and so he has no problem understanding what it says.

This is the reason that we sometimes see how new people come to the group and apprehend and master the material easily. It’s easy for them to understand what the text says, they immediately begin to study TES, and in a month or two already begin to discuss the most complex theory. People with the point in the heart, however, who have studied for ten years, cannot understand what it says since they are looking for a feeling and not for logic, like a clever donkey.

We should understand that there are two main obstacles for students. The first obstacle is when we discover problems in the group, in the relations between the friends, but we don’t understand that these problems are actually the springboard forward and we escape them.

The second obstacle is that a person reads the text over and over again and already knows it by heart, but feels that he doesn’t understand what it means. This is true not only with regards to the theory in “Preface to the Wisdom of Kabbalah” or TES, but even with regards to Shamati and other articles. Certain articles may sometimes move a person, but most of them seem dry and do not touch the heart.

This is actually a good sign. It is said: “It isn’t the wise who learns.” It doesn’t mean that I am giving you permission to sleep during the lesson, but in fact I do understand it. I have never made complaints to students who sleep since I understand them. It isn’t just feeling tired, but a result of wanting to feel spirituality. If they don’t feel that, they don’t understand why they sit in the lesson.

It’s said about this: “Time does what the mind doesn’t do” since the mind cannot really help us here, but time can! This means that with time the Light influences us when we are in the group or even when we sleep during the lesson. You should just let the Light work on you, and the sensation will come.
[107364]
From the Convention in New Jersey 5/10/13, Lesson 1

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Question: How can we say at any given moment, in spite of any problems, that “There is none else besides Him” and that “He is good and benevolent” if I feel the opposite at the moment? Do I have to combine the feelings with words?

Answer: We begin to work from a state of total uncertainty. We only hear and read that “There is none else besides Him.” This is how the first article in Shamati begins: “It is written: There is none else besides Him.” This is what Kabbalists say! But these are only words for me that have no meaning. So how do I develop them?

I try to turn these words into actions that will impress me. So I find a group in this world that claims that “There is none else besides Him,” and I am incorporated in it so that it will influence me and convince me that indeed there is nothing else but the upper force. At least they speak about what Kabbalists say.

I connect to that group and subdue myself before them, raising my friends above me, so that the principle of “There is none else beside Him” will be heard more loudly and so that I will feel how important it is. I try to be under the impression of this slogan, which in the meantime exists only on paper for me.

But if I work with my friends, I begin to receive the Light that Reforms through them. This Light is in their words, and to the extent that I exert myself in the group and subdue myself before it by serving my friends, the Light changes this slogan. The Light is dressed in these words and brings them to life. I begin to feel the life in the letters that make up the words “There is none else besides Him.”

I begin to feel the letters as live vessels that are full of Light, and then the vessels, my desires, begin to move together with these letters according to the Light that goes through them. It isn’t just a Light, but rather a “formatted” Light that has taken on the form of these letters. It turns out that I am impressed in different ways by the sentence “There is none else besides Him” and begin to see, to understand, and to feel how it’s expressed in different states and manners. I learn to work with it.

The sentence that used to be dead for me, just a written slogan, gradually begins to come to life. Accordingly I try to fulfill it in different states, the good and the bad. I hold on to it especially in the bad states, since in the meantime I am an egoist. If the uniqueness of the Creator, “There is none else besides Him” and “good and benevolent” is revealed to me in unpleasant ways, it means that I am acquiring vessels of bestowal and that I rise above this pain. I advance towards the state of: “Don’t do unto your friend what is hateful for you.” I hate this state and want to rise above it. I don’t think that the Creator has caused me all these troubles, but rather, I attribute them to my ego. Thus I acquire the attribute of Bina, “to bestow in order to bestow.”

Then, in very unpleasant states, I begin to receive pleasant states, which is much more difficult, since I have to rise above them. It’s already faith above reason on the second level, not only above the desire to bestow, but also above the desire to receive. I already work with AHP.

It’s as if I work against the good and the benevolent, which means that I receive both the good and the evil equally, as the same thing. Thus I reach love, about which it says: “Love thy friend as thyself,” and then “Love thy Lord,” the highest level of this state, Keter.

All this work is done in “faith above reason.” The moon stands for Malchut, which “sanctifies” itself in its darkest state, and by that begins to illuminate with the Returning Light. It has nothing of its own, and it doesn’t need anything of its own either. It says to the sun that it wants to be like it. The more the moon becomes like the sun, the more the earth determines all the appearances of the moon, to the extent that Malchut is adapted to Keter.
[106075]
From the 1^st part of the Daily Kabbalah Lesson 4/24/13, Writings of Rabash

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And all the people answered together, and said: ‘All that the Lord hath spoken we will do.’ And Moses reported the words of the people unto the Lord.

And the Lord said unto Moses: ‘Lo, I come unto thee in a thick cloud, that the people may hear when I speak with thee, and may also believe thee forever.’ And Moses told the words of the people unto the Lord.

And the Lord said unto Moses: ‘Go unto the people, and sanctify them today and tomorrow, and let them wash their garments,

And be ready against the third day; for the third day the LORD will come down in the sight of all the people upon Mount Sinai. (The Torah, “Exodus,” “Jethro,” 19:8 – 19:11)

We begin to come in contact with the attribute of bestowal, to be attracted to it, and to absorb it from its highest point that is called “Moses” (from the word “Moshech” or ” to move,” to pull”), which pulls itself from within the ego. In this way it receives upper energy, an upper attribute, and thus begins to feel in what way it is now possible to continue to work for the bestowal to the Creator.

He begins to acquire the same absolute attribute, like the Creator, Whom he is now facing. He feels the Creator, but still doesn’t belong to Him. They are joined, but in an external way.

A person understands that he now needs all of his egoistic attributes so that as much as he is able, he will pull them to him, to strongly pull within the point in the heart which is in contact with the Creator, to enter gradually within it from his ego, to connect, to add the entire nation, those attributes that he left for a while, within the point that is called “Moses.”

For this reason they need to go through a certain period of final preparation: three days of detachment from their ego and correction of their external attributes, so-called “garments.”

In each one of us there are five levels: the root (Shoresh), the soul (Neshama), the body (Guf), the clothing (Levush) and the palace (Eichal). The inner part, the root, soul and body, we already corrected. Without that, we wouldn’t have departed from Egypt, the point in the heart wouldn’t have detached from the ego. And now, we need to correct the clothing, so-called “garments” on the soul, and afterwards also the palace, the rest of the attributes of the world.

The first three discernments are: the root, the soul, the body. That is, if we express it in a picturesque way, then in the beginning we correct all that exists in my body, in the flesh, my inner part. And the clothing is what is on me. That is what I exchange, what I can take off and wear. The palace is the rest of the world.

“And they washed their garments” means to wash the uncorrected attributes with the Light of Hassidim and to correct them.
[105415]
From KabTV’s “Secrets of the Eternal Book” 2/4/13

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