Question: I understand that I must acquire a second nature, but how?

Answer: It can only be done with the help of the Light that Reforms. You cannot produce, generate, or buy a second nature yourself.

We are talking about a more complex and advanced creation. You are like a fly that has to become human. The new creation that you must become doesn’t leave you anything to hold on to. You have a mere spark, but you don’t have any idea of where it is taking you.

Therefore, if you wish to acquire a second nature, you need to “order” it from the Light. It created your current nature, and now you must turn to it with a new “order.” You have to know how to beg, convince, and obligate it to create a new being out of you.

To achieve this, we employ the studies and the group, which are the express means to make the Light ignite our sparks and form a spiritual nature in us, which is the nature of bestowal.
[29383]
From the lesson on Rabash’s article on 12/10/10

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Question: Is Kabbalah a method of the revelation of the Creator or the correction of man?

Answer: When a person comes to Kabbalah, he thinks that he will be able to reach the upper world by accumulating knowledge and acquiring power in the group. However, as years pass by, he begins to realize that everything depends only on how much he himself will change, and not those around him. Only then does he begin to study Kabbalah correctly.

That is, on one side, Kabbalah is the method of revelation of the Creator to man in this world, and on the other, it is a method of changing oneself to become like the Creator who reveals Himself to a person to the extent that the latter becomes similar to Him.
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Question: You say that there is the Light of Infinity outside of us. What does it mean, “outside of us”?

Answer: “Outside of us” means “outside” the point of our desire within which I perceive this world, myself, and everybody else. Besides this point, there is nothing since the Creator created only a single point. Everything that we perceive (the worlds and what fills them) is the sensation of that point itself.

There is only one tiny, black point against the white Light of Infinity.
[29409]
From the Introductory Lecture Series, “Perception of Reality” 11/23/10

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Question: During the lesson, we are constantly trying to build the same plea, which makes it less acute. How can I renew it every day and plea as if for the first time?

Answer: This is the key, and if you succeed, you don’t need anything else. But I don’t know how to help here for this is exactly what is described by “Whatever is in your power, do it!”

No work is more important than preparation to the lesson. Dissemination and everything else you do in this world, everything must revolve around one point: to build an inner plea during the lesson, the anticipation of the Light that will descend and reform us.

This must become our obsessive thought, an internal ache, a feeling that without it I will die, and it will be even more frightening than to die in the corporeal world! It is impossible to arrive at such powerful desire on your own; a person needs the group, support, and collective inspiration. We need to feel despair which accumulates over the years of effort….

It is the most profound point around which everything revolves. If you reach it, you will succeed in everything. There is nothing more; this is the point where you connect with the Creator. Through it, from below upward, the prayer, MAN, is raised. His response, MAD, arrives through it from Above downward, for now as the Surrounding Light.

This need, the aching point, must stand out clearly and conspicuously as the most meaningful need. We need to constantly care for it and think how to enhance it, how to come to the studies with a broken heart so we may bond together during the lesson.

The rest is not important; what you know and what you’ve done does not matter at all. The final outcome of your entire life and all your effort is contained only here, in this point. If you come to it, you will attain everything; if not, nothing else is worthwhile.

Nothing else is taken into account but this point for only it is called the "human" within me. It determines whether I do exist or not.
[29053]
From the 3rd part of the Daily Kabbalah Lesson 12/7/10, Beit Shaar HaKavanot

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Question: I don’t understand how the Kelim (vessels) of GE (Galgalta ve Eynaim) broke. They are Kelim of bestowal, and there is no restriction on bestowal, is there?

Answer: There is no such thing as bestowing desires (vessels, Kelim). A vessel can only receive. The Creator created the will to receive pleasure.

The created being can bestow only if it receives the property of love from the Light. Only then does the created being have a screen, the ability to feel the desire of its beloved within, and fill it with Light because it accepted the other’s desire as its own, just as it is written: “Love thy neighbor as thyself.”

A vessel is a created being, and it acts only one way: It can only receive and has nothing to give. The Kelim of Galgalta ve Eynaim are also the will to receive pleasure (desire) and when they lose their screen (intention to bestow), they receive Light for self-gratification and break.

There is only desire and the Light, one or the other. The desire to receive is all that the creature is made of, but if it has an anti-egoistic screen, then the property received from the Light holds it up, like a magnet holds a piece of metal. In this case, the creature remains in bestowal. But as soon as the Light disappears, this desire immediately becomes egoistic due to its nature. Nothing can be done about it.

Any one of us can be placed in such conditions that will force us to abandon a civilized, refined lifestyle and return to our “primitive state.” It all depends on corrections. As soon as the corrections are gone, the egoistic desire is completely exposed, uncovered. If the corrections are added, we “appear” like desires to bestow.

Therefore, Kelim of Galgalta ve Eynaim receive just like the AHP. The only difference is that the former ones are more illuminated and not as coarse as the latter; hence, they can undergo a correction that will make them look like “bestowal.” But as soon as the Light and the screen disappear, they immediately turn into receiving Kelim just like all the others.

They are easier to reform, but they require correction nonetheless. The created being is nothing more than the will to receive pleasure (desire).
[29056]
From the 3rd part of the Daily Kabbalah Lesson 12/7/10, Beit Shaar HaKavanot

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Question: It has been several weeks since I found myself in a fog that has blocked years of studies. I barely understand the words. If it weren’t for the group, I wouldn’t be here anymore. No matter how much effort I make, nothing can bring me out of it. What should I do?

Answer: This shows that you have made a profound effort. You probably participated in the convention and our collective states, you received an enormous amount of Light, and now in this Light you see that you don’t merit the revelation of the property of bestowal. Your desires (Kelim) don’t need bestowal yet, and they subconsciously reject it.

Thus, we are dealing with the state of fog, fatigue, confusion, helplessness, and unwillingness. Everything is clear except one thing: Why I can’t assert myself above all these feelings, these psychological obstacles? Why am I unable to detach myself from it and determine what is happening to me? After all, this is how a physician diagnoses a patient as well.

If you examine yourself thoroughly, you will see that you are going through the correct state, the right stage on the spiritual path. In fact, our sages tell us that one is never lowered in spirituality, rather one is always elevated.

And yet, how long will it take you to awaken from your slumber? That is up to you. Are you hastening the time? Your condition is favorable for advancement, but you must detach from it and move on as soon as possible.
[29134]
From the 1st part of the Daily Kabbalah Lesson 12/8/10, “Introduction from The Book of Zohar, Article “Mother Lends Her Clothes to Her Daughter”

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Question: Is there a sign to help me see whether or not I’ve managed to awaken the friends in the group? Will they appear happier?

Answer: Only children can feel happy without a reason, but an adult cannot. He can only rejoice when he has completed his task: reached the goal of adhesion with the Creator.

If you read King David’s Psalms, you will see that he doesn’t stop talking to the Creator; he is either crying and asking the Creator for help or blessing Him. These are two opposite states, and a person must remain in both of them. On one hand, he is screaming and crying, begging the Creator; on the other, he is happy that he has the need to turn to the Creator, to demand from Him, and that the Creator has given him this opportunity.

His body or ego suffers, but his soul rejoices in knowing that thanks to these states, it receives the privilege to ascend to spirituality and connect to the Creator. Therefore, the book of Psalms is the most holy book since regardless how King David feels, good or bad, he experiences adhesion with the Creator.

But how can there be adhesion when one feels bad? After all, if I am in adhesion, I am supposed to rejoice. Why is he crying then? He is crying because he is lamenting his uncorrected desire while his intention is in adhesion with the Creator.

This is something that we are still unable to comprehend or to act accordingly. We are still acting like little children. When something doesn’t go our way, we fall into despair or, on the contrary, when we become happy about something, we forget about everything else. But we are unable to stay in both of these states at the same time, and it’s a shame.

This means that a person cannot control himself because he cannot correctly connect the events he is going through. On one hand, he has to undergo these unpleasant states, while on the other, he has to feel a connection with the Creator, the One who sends these mishaps, confusion, and problems.

But in the group, where there is a connection between the friends, this can’t occur because one friend is in a state of ascent, another is in a descent, a third friend is asleep, and so on. Thus, a person perceives all of these states simultaneously and is included in all of them.

There are those who are strong and others who are weak, but everyone, in accordance with their personal attributes, receives problems, traps, and difficulties from Above. Each person undergoes them; the only question is how quickly the states give way to each other.

We are given an opportunity to “take off” a 1000 times faster than what is happening with us today. And this means that we can reach spirituality not in a thousand years, but at this very moment!
[29121]
From Daily Kabbalah Lesson 12/3/10, Writings of Rabash, Letter 24

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Question: At the lesson we have to aspire to one place and unite everything into one. However, over the years I have developed different notions of spiritual phenomena. When reading about Bina and Malchut, I perceive them differently. Is it possible to reduce them to one point?

Answer: They really do have to become one whole. In essence, Bina and Malchut are the qualities of the Creator and creation. We do not know exactly what this is, but nevertheless their interconnection and relationships indicate union.

Bina lowers a part of herself into Malchut, the letters “ELE” of the name Elokim. Malchut ascends into Bina, changing the name MA to MI. Behind the descriptions of these processes in The Book of Zohar we discern the bonds connecting them.

Accordingly, we have to build our intention. By uniting with the group, I see it as the place, the focal point where the quality of Bina, bestowal, or Elokim is revealed. That is where I raise my desires and yearnings. It is where I want to unite as a corrected part of Malchut.

I hope that Bina will help me by means of its vessels ELE, which are lowered intentionally in order to take care of me in order to become a motherly womb for me and raise me spiritually. That is how I should relate to the group.

The group is the system that is empowered to present Elokim, HaVaYaH, to me. It is the place where I receive nourishment, and from where the Lights and changes come to me.

My conception of the group depends only on how able I am to reject myself before it. The Upper One may take on any forms, but it happens only to the degree that the lower one ascends the degrees of self-rejection and becomes similar to Him, going through the phases of conception, feeding, and adulthood.

This is what I want when I subject myself to the group’s influence, the place that nourishes us. This should be my intention at the lesson: to constantly search for my place in the story about the interrelationships of Bina and Malchut.

They connect through Zeir Anpin, through HaVaYaH, the quality of mercy, the Light. This is the entire system that develops us. Our territory is the lower part of Bina, Zeir Anpin, and Malchut herself. That is where our entire life is, both the material and the spiritual.

That’s because reality is one. Even though we only see an illusory picture now, it is just a flaw in our perception, an illusion caused by meager understanding and sensation. When the fog begins to clear, the Upper World will come through from it, our connection with the group, with the other souls, which comes through in AHP, meaning in the lower part of Bina (ZAT), Zeir Anpin, and Malchut.

This is what all of the science of Kabbalah talks about. This is the expression of our relationship with the Creator, with the unity of HaVaYaH and Elokim, which we have to attain.

Therefore, we have to understand that ZAT de Bina is the corrected group in which we find ourselves. We will never reveal anything more. we discern only the degree of our ability to unite in the lower part of Bina, in the group. That is our place. By giving ourselves over into its power, we will reveal our true reality, which is concealed from us for now by a veil of hazy perception.
[29237]
From the 1st part of the Daily Kabbalah Lesson 12/9/10, The Zohar

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“Introduction from The Book of Zohar,” Article “The Rose”: “Katnut [infancy/smallness] is called “a rose among the thorns,” since her bottom nine were emptied from the light of Atzilut and remained as thorns. Gadlut is called plainly “a rose” or “the Assembly of Israel.” This is why it was said, “There is a rose, and there is a rose.”

Question: What advice would you give a new student who finds himself at a Kabbalah lesson for the first time?

Answer: Our Source is called “Infinity” (Ein Sof). From there and through the World of Adam Kadmon (AK), the Light descends to the common Tabur (navel). Below are the Partzufim of the World of Atzilut: Atik, Arich Anpin (AA), Abba ve Ima (AVI), and ZON (Zeir Anpin and Nukva). Below them are the Worlds of Beria, Yetzira, and Assiya (BYA).

We study what is happening in the World of Atzilut. For us, it’s of utmost importance for here is where governance is conducted, where the past, present, and future are contained. It is concluded with the Parsa (border, separating line) which restricts the diffusion of the Light of Hochma (Wisdom).

Below, in the Worlds of BYA, there are the broken souls, whereas our world is all the way at the bottom, below the common finishing (Sium) line which stems from Infinity. Here, we exist in our bodies until we are awakened spiritually.

The souls raise their desire, their appeal for correction, to Malchut of the World of Atzilut. She utilizes her connection with Zeir Anpin and raises the souls’ desire to him.

To the extent that Zeir Anpin connects to Malchut, they become a joint Partzuf called ZON and ascend to AVI. Zeir Anpin ascends to Abba, the fatherly Partzuf, while Malchut ascends to Ima, the motherly Partzuf.

ZON obligates “father and mother” to give them all the necessary Lights, corrections and fulfillments, and then return to their places. There, they become “big,” acquire the adult state of Gadlut. This helps us clarifiy the meaning of the two states of the “rose” or Malchut: Katnut and Gadlut.

In the first state, she represents only the point of the Upper Sefira, Keter, whereas its other nine Sefirot are below the Parsa. Also here are the forces of filth (Klipot, shells). This is the meaning of the phrase, “a rose among the thorns”: Malchut among the Klipot. It is Malchut’s first, smallest state.

In her adult state, Malchut elevates her lower nine Sefirot, makes a Zivug (mating, coupling) with Zeir Anpin by unifying with him, and thereby becomes a genuine rose, blossoming to its full beauty. Malchut can become this way only when her “thorns,” meaning Kelim (vessels) that are unconnected and unfulfilled by Zeir Anpin, ascend to a Zivug with him.

All of this is evoked by the broken souls when they unite together, and it is they who bring about the correction of Zeir Anpin and Malchut. Herein lies our entire work: to bring about the correction of ZON until they reach their ultimate state.
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From the 1st part of the Daily Kabbalah Lesson 11/28/10, “Introduction from The Book of Zohar,” Article “The Rose”

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Question: We are talking about a line and a circle, but I am missing some additional shape. It seems that there should be a cone also, not just a line and a circle.

Answer: Just like there is no one except the Creator and the created being, there is also nothing except a circle and a line. A triangle, a square, a hexagon (the unification of two triangles, an upper and lower one), and a diagonal line are artificial, temporary forms in the process of correction.

Only lines and circles exist in nature, and they turn into one whole in the World of Infinity. Where the intention is only for the sake of bestowal, the line becomes equal to a circle. The round Light of the World of Infinity spreads out in the form of a circle, passes through a line, and achieves a round shape again. Then, it comes down again through a line and comes to a circle again, and so on.

All the circles are connected to each other with lines, and the line segments interlace with circles. There are lots of such garlands. Atik, Arich Anpin, and YESHSUT consist of a multitude of such wonderful systems. Sometimes, space is depicted this way.

Each of us consists of such structures, and there isn’t a single detail that is not built from circles and lines. This is caused by the fact that GAR (the upper three Sefirot) of each degree consists of circles, and ZAT (the seven lower Sefirot) consists only of lines. Thus, both are present in each Partzuf and its part.

In other words, you have a connection with the World of Infinity through the circle, and through the line, you have connection to the line. Thus, you consist of these two shapes.
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From the Daily Kabbalah Lesson 11/19/10, Talmud Eser Sefirot

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