A person’s success depends upon the environment that he manages to organize for himself. To this extent he gradually begins to change his concept: what day and night are, light and darkness. He now begins to see that what he previously considered to be the light—his success relative to others, the filling of his egoistic desires of pride—now seems like total darkness, as a terrible state from which he must escape in order to think about bestowal upon others, about the friend’s success, and about bestowal upon the Creator.

This is actually what becomes the light and day for a person now, instead of the light and day he felt previously in his own success. To the extent that he can annul and restrict himself forcefully, he encounters great resistance on the part of his body, and the more he sees the importance of the other and of the Creator, the more he advances. Eventually, he fills the measure of his exertion and receives enough Light that Reforms so that the Masach (screen) can be born in him. Then a resisting force toward the desire to receive begins to operate in him, and, thanks to the equivalence of form with the Light that he has attained, he is rewarded with the first revelation.

Our work is to find the right criteria for checking: Where is day and where is night, where is darkness and where is the Light? According to these values, I have to judge: Is it for my own benefit or for the Creator? If I begin to understand that it’s totally opposite from my previous criteria, it’s a sign that I am already on the right track. If I begin to have an inner struggle with which principle to assess the state, it’s a sign that I am already advancing.

If I pray that my scale of values, the measuring system of the light and darkness, day and night, be changed so that I will be able to see them spiritually, then it’s an even more advanced state. When I adhere to bestowal with all my might and try to see every state from this perspective, then I am ready to detach myself from the desire to receive. If I constantly ask for this to happen, and if I constantly feel that the Creator is sending me interruptions in order to strengthen my request, then I am already close to it, in order to actually work in Lishma (for its sake).

So what was previously darkness turns to light and what was light for myself turns to darkness, and I actually run from it. Everything turns to the opposite state: day and night. What had been the darkness of the night before turns into the bright light of the day.
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From the 1^st part of the Daily Kabbalah Lesson 3/12/13, Shamati #16

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Our spiritual growth and development begins from the restriction of the desire to receive, which initially dominates us. The moment we try to restrict ourselves, we enter the state of spiritual Ibur (gestation) about which is said: “An embryo in his mother’s womb sees from one end of the world to the other. There is a lit candle above his head and he is taught the whole Torah“.

This means that he is not limited in any way since he has totally restricted himself—the small egoistic desire he has at that moment in which he feels the corporeal world. It’s because he hasn’t felt the spiritual world at all, but only this world, the fictitious reality, like a person who is unconscious and is hallucinating. But when he restricts his desire to receive, he becomes unlimited, he doesn’t need to receive anymore since the Light of Ein Sof (Infinity) illuminates for him like the Surrounding Light, which is like being in a mother’s womb. Thus he goes through the stages of Ibur.

After he is born, he already begins to work with the first Aviut (thickness) of the desire instead of the root Aviut, and then he is limited again. The Light of Ein Sof that doesn’t grow weaker in any way, doesn’t reach him since he doesn’t try to totally annul himself and adhere to the upper. He builds Masachim (screens) of his own and increases his desires in order to actually reach the Light of Ein Sof by his own work and to dress it in his vessels.

There are different limitations in his work now, and the Light illuminates only to the extent that he can receive it in order to bestow in his corrected vessels. Therefore it says that “the Creator hates the bodies,” which means the desires to receive. The desire to bestow, however, is not called a body anymore, but a soul, a Godly part from Above.

Thus, there is a state in which a person restricts himself so that the Light of Ein Sof can reach him limitlessly. But the wholeness is in allowing the Light of Ein Sof to be revealed without any restrictions on a person’s part. A person has to discover himself with the help of a Masach and to work on the level of Ein Sof by himself, in order to attain full adhesion with the Light that is not limited by any restrictions.
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From the Preparation to the Daily Kabbalah Lesson 3/12/13, Shamati #15

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At any given moment the Creator kneads a person like dough, and the question is to what extent a person feels that and is ready to feel it and to accept the Creator’s ceaseless work on him.

There are different periods, since on every level we have to go through all the discernments: the still nature, the vegetative, the animate, and the “speaking.” And there is a certain time that we are asleep. This doesn’t depend on us, but is rather part of the general work on all of creation that also includes us. We feel only a small part of what is happening with us, so there are many periods in which we are unconscious of what we go through.

First we have to yearn to acknowledge that there is none beside Him. Second, you have to nullify yourself and try to be objective. An “objective perspective” is looking through a “lens” and not through your own eyes; it is looking through some independent tool that is external to my subjective sight and that can enlarge or minimize different details and sharpen the focus artificially, regardless of my feelings and preferences. This is called a subjective perspective that photographs the situation like a camera.

We have to feel many inner subtleties and discernments in order to become such a camera lens. What do I want to photograph by using my camera? I want to photograph the Creator! So what kind of camera do I need for that?

My desire to receive is a photographic film in a camera on which I take a picture. This desire has to be independent of me and under full restriction, free of my subjective approach, of my attitude. I have to rise above it, and then it will reflect the true picture and not the picture that I have made and retouched Adobe Photoshop. This is the first phase of the work.

Everything depends on how sensitive I can be with regard to all the figures and the relations the Creator displays before me, which are constantly changing, to what extent I am ready to start a dialogue with Him according to what is happening to me and to detach from myself as much as I can. This is very difficult, since to detach from myself actually means that I carefully examine myself in order to constantly see what ties me to my ego.

To the extent that I do this kind of work, I can identify the Creator’s image more clearly. To the extent that I neutralize myself at any given moment, I allow the Creator to imprint Himself in me, to be revealed in my photographic film, on the layer that is sensitive to the Light.

This sensitivity depends on the “silver coating,” the material used in photography, and it depends on how much I cover and conceal myself. Then internally, the Creator’s image in its opposite form can appear in my matter, like a negative.

I can receive such a coating only if I subdue myself before the environment. I have no such coat, no Masach (screen), behind which I can hide my ego; I have nothing to cover myself with. The only chance is to place myself under the care of the environment, like a baby who wants to hide in his mother’s arms.

But a baby does it instinctively because of his ego, the desire to do good for himself, whereas we have to do a great deal of work against our ego in order to annul it, to subdue myself before the teacher, the group, the study, and the dissemination. This will provide us with the coat.
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From the 1^st part of the Daily Kabbalah Lesson 3/11/13, Shamati #15

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Question: How can I move from “me” to “we?” What is the meaning of justifying the Creator only when a person is happy not because he is successful but because his friend is successful?

Answer: The point is that you should adhere to the friend and through him feel reality. How can I check my devotion to my friends? It is according to how happy I feel when they are happy and how sad I feel when they are sad, bringing myself into the group only in order to help them reach the good state.

Here I begin to discover to what extent I actually want the opposite: what fire of hatred and envy is revealed in me towards them, and to what extent I cannot want anything good for them because I like this separated state.

There is a great deal of work I have to do here so that these examinations will bring me to the right conclusion: I have nothing but the friends among which I live!

If my friend has a problem, I work with it as if it were an obstacle standing between me and the Creator. It makes no difference. I will be able to annul myself there, my “I,” and on the other hand, will feel great with respect to the friends, meaning that I want to do everything so that that they will feel good, like a good mother.
[102406]
From the 1^st part of the Daily Kabbalah Lesson 3/10/13, Shamati #6

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The Lord spoke to Moses, saying “I have heard the complaints of the children of Israel. Speak to them, saying ‘In the afternoon you shall eat meat, and in the morning you shall be sated with bread, and you shall know that I am the Lord, your God.’” (The Torah, Exodus, “BeShalach”, 16:11-16:12)

In order to understand what “manna” is, we should consider the following comparison. Someone wants to release a new machine, a “3-D printer,” which are filled with proteins, pastas, legumes, soy and much more. You just key into the printer what you want to eat, and shortly you will get the desired dish. We can get sausage that is made of soy and it tastes like meat.

This device has various cartridges: pepper, lemon, etc. When the order is placed, the printer prepares the order and gives it to you on a plate. Have we ordered a spicy smoked barbeque? Please, enjoy! Do we prefer any other flavors? No problem! All these “tastes” are made of one filler ingredient, for example, soy.

So, what is “manna”? The upper Light doesn’t have any particular characteristics; all the properties are set up by the consumer. After all, the printer cartridges don’t have any specific properties; we define the parameters; we choose combinations we want and define them by setting the order. So you think you want meat in the evening and bread in the morning. But in fact, only one product goes in the machine, only the consumer determines the flavor, color, and appearance.
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From the TV Program “Mysteries of Eternal Book,” 2/4/13

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Question: How did Kabbalists of the past abide without dissemination? How can we spread the Light that we receive from the group without losing its qualities while we interact with the masses?

Answer: Let’s look at what it means to disseminate. If we think that the soul is placed outside of one’s body, it implies that all seven billion “outsiders” represent particles of this person’s soul. It’s not about beautiful words; it’s the truth!

What are we supposed to do with it? We have to disseminate. If one doesn’t attach these particles to oneself, one won’t obtain a place, a Kli, vessel, in which one will sense the upper world.

How can I attach all these particles to myself? I can do this only if I give to them, if I treat them as parts of myself. That’s why it’s said: “Love thy neighbor as thyself,” then he will become an internal part of you. To the extent of our ability to relate to the world in accordance with this principle, we will be granted a chance to sense our soul. It’s “located” in others, although we don’t realize this fact. By neutralizing our egoism and by changing our attitude to all seven billion “outsiders,” we will access our own soul. This explains why we can’t name this process “charity.” It’s because we are trying to discover our own eternal and perfect selves.

The wisdom of Kabbalah appears to us as the most “lucrative business” ever. There is nothing more “profitable” than eternity, perfection, and infinity. Of course, all these matters require much contemplation; we should think about these subjects until we fully “digest” all questions and doubts. However, you have to understand that there is nobody outside us and that everybody and everything (people and all of nature) are only our external Kli, vessel.

In Kabbalah we learn that the soul consists of Shoresh, Neshama, Guf, Levush and Heichal. Our internal desires are comprised of Shoresh, Neshama, and Guf, whereas our external Kelim are Levush and Heichal, meaning “dresses,” “halls,” and “palaces.” They represent external desires. If we relate to them as ourselves, we start sensing the upper Light, the higher life, and our eternal existence in them.

That’s why one should never regard the world as externality. It only looks as if it’s outside us, but in fact, the entire world is inside us. We study the “Introduction to The Book of Zohar” in which Baal HaSulam explains that everything that appears to us as externality is in fact inside us. In other words, everybody is within me.

Something that appears external to us is an illusion that should be destroyed as soon as possible by relating to everybody and everything with love. Only under this condition can we serve as “transmitters” of the upper Light to others. It will pass through us and allow us to sense eternal perfection.
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From a Virtual Lesson 3/3/13

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As it is sung in the song “Sing for Him, Chant to Him…joyful are those that seek the Creator.” All our work depends on it; are we capable of being in self-scrutiny, criticism, and unpleasant inner discernments so that, by ourselves, in our forces, we reveal the evil even before we stumble into it through compulsion, “in its time“? It is necessary to reveal it before that, in “hastening time”: pulling ourselves into connection, even though it is against our nature, revealing the evil, and finding a cure before the blow.

Because in the cure, there is part of the poison, part of the snake, so it cannot be pleasant. And if we are capable of finding the cure ahead of time, then we progress as workers of the Creator, by requesting of Him.

Therefore one doesn’t need to be afraid of the revealation of evil or of the wicked being revealed. The main thing is to see this revelation correctly. Until all the evil and flaws are reveled to the end, we will not come to the good; we will reveal it only together with the correct preparation to reveal the illness in order to correct it.

Because there is no doubt that all the “wicked” already exist. If a thought, a desire, and an urge come to a man, it is a sign that it was already in him before. But if we reveal it by preparing ourselves correctly, then we open this “Pandora’s Box” and we quickly and easily correct all the sins; this is called the short and pleasant path. But if we are not ready for such a revelation and do not want it, then we will go in a long, difficult painful path until it will finally be revealed.

It is impossible to prevent the pain completely, but it needs to be a pain of healing as in a man who goes for surgery, treatment for a wound, or gets dental care. It is not pleasant, but we agree to it; therefore, everything depends on preparation. And if a correct preparation is made, then the group, the community, and the world groups are ready to see the revelation of evil, and then “Joyful are those that seek the Creator,” and we will have what to sing to Him about.
[101327]
From the Preparation to the Daily Kabbalah Lesson 2/25/13

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A person aspiring to spiritual attainment begins to see that the whole world is one system. It is constant joyful work, and you become accustomed to it gradually. It becomes a necessity. You already exist at this level.

All the other levels are flat, one-dimensional, and it’s impossible to think of them as before. A person begins to get accustomed to thinking in the n-dimensional space which becomes compressed into a single force and purpose; therefore, it’s not difficult to feel the whole world connected with a single goal, with a single thought, with a single force, up to the point that you look at the starry sky and see what connects all the stars.

This raises some very interesting questions, such as, “How did the ancient astrologers associated stars in the constellations?” After all, if I look at the stars I’m unable to join them in all the signs of the zodiac, Orion, the Big Dipper and others. I don’t have such a great imagination as the ancient Greeks or the Babylonian astrologers because the stars are far away from each other and in different planes.

Let’s say that one star is hundreds million years closer to the Earth, and the other is millions years farther. But they saw them connected to each other as in a single plane. What is it: just primitive representations or human fantasy? Where there is a bear with four or five stars forming a square with a tail? How can one imagine this?

It’s a very interesting thing: The idea that links the stars in the zodiac signs is attained by a person through his influence on it.

The ancient astrologers had a feeling of the connectedness of these stars. Due to the development of egoism, we became detached from the universe, from perceiving it as a whole, but they had a sense of relative connectedness because they perceived it as a host of gods, of uppers forces that influenced them. And it was not because they were small or primitive; it’s simply not twisted, not coarse human perception without the number of filters as we have. That is, they had a much greater perception of the Light. If we begin to correct our egoism, we will now feel the Light many times more because we are much coarser than they were.
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From KabTV’s “Secrets of the Eternal Book” 2/4/13

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In every spiritual state on the spiritual levels, there is the Inner Light and the Surrounding Light. But in our state, as long as we do not attain restriction and a Masach (screen), we can be assisted only by the Surrounding Light.

The force of the Surrounding Light depends on how much we value it, on our appreciation of the upper, of the next level, which means the Creator. But we cannot value Him. We were only given a couple of means by which we can develop an inner feeling of the greatness of the upper. The upper for us is the group, the teacher, and the books, meaning the study that tells us about the spiritual world and the Creator hidden behind all these means.

We begin to value the upper who is external to us by using all these means: the group, the teacher, the books, and the intention of attaining equivalence of form with the Creator in order to bring Him contentment. Although we don’t feel it for the time being, even if we just talk about it trying to feel it from time to time, we raise the greatness of the upper in us by that. Then at a certain point He becomes so important that He allows us to feel His presence next to us.

It’s because everything that is external to a person is the Holy Shechina, the Godly presence. But everything depends on how much we value Him. All the other rules of behavior in the group as to how we should speak, what to demand of it, and how to treat it, stem from this condition, from the need to value the upper.

Accordingly, the Surrounding Light shines upon a person. It is the real upper Light, but in the meantime it operates on the lower as the Light that Reforms, which means that it brings about changes in us by gradually bringing us closer to bestowal. Then finally it will give us the “restriction” and the Masach, which means the ability to work spiritually.

Then we will begin to understand where we are and what is happening to us, but at the same time, we have to work in faith above reason and value the upper despite all the problems the upper sends us and all the reasons for an opposite attitude. This is our work that is based on our great appreciation of the upper until we adhere to the posterior of the upper as if it were His face. Then we will see that it was never His posterior, but that He has always turned His face full of light to us. Thus we leave exile and reach redemption.

At first it was as if you were unconscious, but then you begin to feel that you are in exile, so, step by step, you begin to get closer to redemption and finally you leave exile and come into the Light. These are the levels of ascent according to your appreciation of the upper, and later your adhesion to Him.

We have all the means, all the roads are open, and everything depends on us. There is nothing else that we need. The Creator has given us every possible opportunity and everything else is up to the person. We will not be forgiven and there are no concessions from Above if we don’t do our work, since otherwise we will not build our spiritual vessels.
[102235]
From the Preparation to the Daily Kabbalah Lesson 3/8/13

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Opinion (Alex Chulichkov, Doctor of Physical and Mathematical Sciences): “It is impossible to predict the polarization (the direction of oscillation of the electromagnetic field) of the photon emitted by an atom. But it is possible to cause the emission of two photons of the same polarization, but of an unknown direction.

“The photon does not have a definite polarization until it interacts with the observer. However, measuring the polarization of one of the photons will allow the determination of the polarization of the other photon in the same instant. How can the second photon instantly “learn” about the measurements conducted with the first photon, no matter how far they are scattered, and find the polarization at the same instant? Conclusion: our world is not a set of local atoms, bricks; it is a whole, and what happens in one part of it instantly changes the whole.”

My Comment: This is a fact. And the conclusion is simple: All of us are one whole, and that is why we should come to a single form by our own efforts, and from it we will begin to see, feel, and exist in the upper, quantum world—the eternal and perfect world, beyond space, time, and motion (See The Study of the Ten Sefirot, p. 1 “Inner Observation”).
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