Everything begins with the feeling of exile. A person can study a lot, invest, but the question is when (if at all), will he begin to feel that he is in exile? It’s possible that he has a lot of desires, he wants to know the next world, wants to change himself and the world, but that still isn’t considered exile.

Exile is the lack of our ability to work for the Creator, to giveHim pleasure, and nothing else. This means that exile is a very honorable level, a high and difficult stage. As it is said, “One against the other was created by the Creator.” I begin to discover that I am in exile only with the help of the Light that bestows that shows me my situation and brings me to the feeling of exile.

The Light strengthens more and more and brings me the feeling that I am passing the way of the 49 gates of Impurity, because I am within the egoistic desire and can’t give pleasure to the Creator. And so I shout, “Let my people go!” I understand that I am not able to reach bestowing and giving pleasure to the Creator even though it was my only goal and passion.

Only then I reach the end of the exile and receive Kelim (desire) for redemption. After all, I went through all the gates except the 50^th gate, which I don’t feel and am not able to correct.

Thus, one has to exert great efforts in order to clarify the discernments that govern us as opposed to the discernment of bestowal and love of others. That will be the true state of discovery, which means the discovery of exile.

This means that “from the love of the created beings to the love of the Creator.” I don’t know what the Creator is, where He is located, how to relate or to be in contact with Him. We have no means of communication between us. Thus, instead of this I am given other people and the great rule of the Torah, “Love your neighbor as yourself.” If I connect everything together, then I can attract the Light that Reforms, which is called “Torah,” which raises me to the level of the Creator.

This means that instead of the Creator, we were given the group, the work field where we can design ourselves in relation to the Creator. Numerous systems are built according to this principle. There are very simple systems where I see myself, see the goal, and the way to reach it. This system was created for simple, non-developed people or small children.

A more advanced person can make longer-term plans that realized in a few years. This is the way all the means of communication work. Even a rocket that is fired doesn’t see the target that is beyond the horizon. But I know how to calculate according to the present data and aim myself towards the goal.

And here it is the same. If I direct myself correctly, with the help of all available means—the Rav, books, group, and dissemination—then I direct myself towards the Creator and I will reach Him. Thus, it is said, “from the love of the created beings to the love of the Creator and “Love your neighbor as yourself.” This means that in this world I always have exact means in order to direct myself to the Creator.

If I understand this, then I feel that I am in the correct exile. This means that I am lacking the contact point with the Creator. And even without any contact with the Creator and without knowing Him, without any hints, I can nevertheless, with the help of the available means at hand, reach the feeling that I am in exile, that I cannot give pleasure to the Creator, and I am far from Him. He is there somewhere! And then I clarify where that “somewhere” is, where the “49 gates of Impurity” are, and understand that the Creator is the opposite of impurity. From within this gap, between exile and redemption, the feeling of deficiency is born that I equip myself with and am able to exit Egypt with great possessions and to continue to work with them to transform the “49 gates of impurity” into gates of purity.

Thus, we shouldn’t think that we have no means. We have everything that is needed, except for the spiritual attributes of bestowal that we will receive only if we desire them. And we were given all the means to desire them.
[132041]
From the 4^th part of the Daily Kabbalah Lesson 4/7/14, Writings of the Ari

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The level of Nefesh Ruach de Ruach (VAK de Ruach) is called exile and Gar de Ruach is redemption. Nefesh is not considered because it is only a motionless state, and Ruach is already the beginning of the work.

VAK de Ruach is our effort to do everything possible. However, in the meantime, there is no contact with the Light, and so this is called exile. It is impossible to feel exile on a level that is less than Nefesh Ruach de Ruach (VAK de Ruach).

A person comes to study and doesn’t understand what exile this is talking about at all. However, if we develop a connection between us correctly in which we discover the Creator, this is called redemption, and the lack of connection between us, because the characteristic of bestowal and love called the Creator is not awakened in us, is called exile.

That is how we can begin to calibrate the relationships between us. If the intensity of the connection between us is more than the level of the still and reaches Nefesh Ruach de Ruach (VAK de Ruach), this is considered exile. However, we already feel that this is exile. We really feel the lack of finding the Ohr HaRuach, meaning the Gar de Ruach that already indicates movement, meaning a feeling of vitality, an internal power.

The main thing is to get used to always speaking about building the ten Sefirot in the connection between us. During the process of this work, we constantly move through all kinds of changes and states, some of which are called exile. To the degree that we make an effort to draw help from above, we advance. This is the work in the Egyptian exile.

If we don’t ask, don’t pray, don’t try to connect, which brings us to prayer, then we don’t work through the exile and don’t advance toward redemption. This is because in spirituality time is the number of operations or changes that we are trying to make.
[131661]
From the 3^rd part of the Daily Kabbalah Lesson 3/26/14, Writings of Baal HaSulam

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It is possible to feel the exile only on condition that a person wants to reach bestowal, invests much effort in every way possible, and sees that he is not able to attain what is desired with his own powers.

Then, to the degree of his suffering and effort, it is possible to declare that he feels he is in exile as if they are holding him by the hands and feet and won’t let him break through to bestowal. He tries with all his might to break free, yet something stops him and doesn’t let him do this.

He seems to succeed at something, but ultimately it turns out that all of this was for his own sake. He tries again and discovers that he gets the power and the vigor from his ego. He intended to do this and he supposed that his work was for the sake of Heaven, that it was pure bestowal, and suddenly he discovers that all of this was for the sake of his desire for pleasure that deceived him. All of this brings the feeling of the Egyptian servitude and exile.

From Rabash’s article, “What is the blessing, ‘Who Has Made a Miracle for Me in This Place’ in the Work?”: And it must be known that a person is under the control of a desire to receive for himself, it is called the “Egyptian exile.” For when we enter into this work, the magnitude of the dominance of evil in one is gradually revealed.

 As it is written, “…and the children of Israel sighed by reason of the bondage….” (Exodus 2:23), meaning that they began to work on bestowal and saw that they were unable to do this work because the Egyptians dominated them. And then they saw that they didn’t have the ability to leave the Egyptian exile, but the Holy One, blessed be He, could take them out.

This is a great revelation, discovering, first of all, that I am not free. A second thing is that it fills me with the spirit of impurity that dominates me and forces me to act egoistically, only for myself.

This is not even for my own good, for there is me and there is some kind of spirit that enters into me and fills me inside. This evil spirit constantly eats at me and pushes me toward acting for its sake and benefit.

I am separated from the spirit that exists in me, and I hate it, yet I cannot do anything with it. This is like a cancerous tumor inside, and I dream of being freed from it, yet I cannot. After I try with all my might to be freed from it, I discover that only the higher power above me, only a miracle, can help me remove this spirit of impurity that obligates me to work for its benefit at every moment, and I constantly search for how to fill myself. Basically, it is not even for myself, but for it.

This is the feeling of subjugation and the discovery that only the higher power is prepared to release me from it. I am entirely under this control that fills me and shackles my hands. Only one point of observation remains in me from which I can see that this strange force dominates me and surrounds me. It is the only thing that fills my heart and mind.

Precisely from this point that remains, I can connect with the Creator. I don’t have the ability to do anything with this spirit and foreign dominance within me, and so the need to turn to the Creator appears in me in contrast to this evil internal dominance.

It becomes clear to me that there can be another good dominance, and I want to turn toward that. This means that I have located the Creator. This is because what existed before, which I imagined was the higher power, didn’t belong to that at all. Rather, this was the same Pharaoh.
[131532]
From the 4^th part of the Daily Kabbalah Lesson 4/1/14, Writing of Rabash

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The Torah, “Leviticus” 27:16, 27:19: And if a man consecrates some of the field of his inherited property to the Lord, the valuation shall according to its sowing: an area which requires a chomer of barley seeds at fifty silver shekels…But if he consecrates his field after the Jubilee, the Cohen shall calculate the money for him, according to the remaining years until the [next] Jubilee year, and it shall be deducted from the valuation.

A field refers to the area of the desires that we can use. The land itself symbolizes the lowest most primitive initial desires (the level of the still nature). But they can be turned into desires on the vegetative level by force, and the desires on the vegetative level can be raised to the animate level and from the animate level to the level of the speaking. This is the reason that a field is the basis, the foundation of our work.

The main thing we have to do is to see the field as an opportunity for attaining the highest spiritual level. This is the reason that the Torah speaks so much about buying and selling land, about occupying areas and about working in the field, terms which don’t refer to physical actions in the corporeal world but to raising the desires on zero level (the land) to desires on level one, two, three, and four, which means on the levels of the still, vegetative, animate, and speaking nature. This is working in the field.

There are, of course, weeds, trees that bear fruit, and trees that don’t bear fruit. There are fields where cattle and wild animals graze. This means that the land is the basis, the foundation of everything that exists: the basic desire from which a person develops everything else. In our world working the land is a natural action since the evolutionary forces push us to do so, while in the spiritual world a person begins everything from scratch, from zero, clarifying which desire awakens inside him each time and what he should do with it.
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From KabTV’s “Secrets of the Eternal Book” 12/10/14

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The Torah, “Leviticus”, 26:36 – 26:37: And those of you who survive I will bring fear in their hearts in the lands of their enemies, and the sound of a rustling leaf will pursue them; they will flee as one flees the sword, and they will fall, but there will be no pursuer. Each man will stumble over his brother, [fleeing] as if from the sword, but without a pursuer. You will not be able to stand up against your enemies.   

We have to fulfill our role. This is our only salvation! What is more, it makes no difference where we live; we have a mission that we have to carry out with regard to the nations of the world, and therefore not everyone has to live in Israel. But we have to engage in fulfilling our mission! If it requires the physical return to Israel, then we will also have to do that. The main thing is to fulfill our mission.

However, I don’t believe that we can completely fulfill our mission somewhere abroad. But in Israel, we have to do everything in our power so that the people will know of our mission and will understand the reason for it. Even if they are seemingly in their right place, the situation isn’t right; we are surrounded by both external and internal enemies.

Each man will stumble over his brother, [fleeing] as if from the sword, but without a pursuer. You will not be able to stand up against your enemies. These words refer to our internal state. Although we will be affected by external problems, it will not be to such an extent, but we will begin to feel that our situation is scary, flawed, shaking, and dependent without any real basis, because we have actually brought it upon ourselves.

This is actually what a person has to understand. The most interesting point is that we can offer ourselves, our nation, the whole world, and the Creator, who is waiting for it, a bright future. But we don’t want to do anything and are ready to sit and shake with fear like scared rabbits. It is because the sound of a rustling leaf can hardly be heard, while we hear it and shake.
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From KabTV’s “Secrets of the Eternal Book” 10/12/14

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Independence is a very vague and problematic concept. What does it mean to be independent in a world in which we are all connected together? How is it possible to be independent if I am connected with thousands of threads to all kinds of government institutions, businesses, and people?

A much deeper question is concealed here. As the wisdom of Kabbalah says, a person is a desire to receive, a desire for pleasure, and at every moment in his life, he searches for how to attain as many comforts as possible: sitting, getting up, moving, lying down, trying something, eating, looking at something, hearing something. If I must do something, how can I do it in the most comfortable and easy manner, expending the least energy?

Ultimately, we are managed by the laws of nature. We want to enjoy and get the most while giving and suffering minimally. If I am built like this, then what does it mean to be independent? How can I be independent? It is written: “The dead are free.” So will I become free only after I die and my body no longer requires anything?

And how is it possible to become free? How does a healthy person living in this world become independent if I depend on many thousands of sources of pleasure, food, air, work, my children, and my wife, basically on everything. Each one of these can exert pressure on me and affect me. I cannot be independent. Maybe only if I escape to another galaxy will I become free, but this is not called independence.

We must understand that there can be no independence as long as a person does not abandon his desire to receive, his nature. In my egoistic nature I can never be independent, because I depend on everything and everyone. I cannot live without children, without a wife, without friends, without all the people. Today I cannot live without all of humanity, for everything that I have in my house has embedded within it a particle of the labor from the entire world. So independence is impossible if I think of how to fulfill myself, for then I require everyone and depend on everyone.

Theoretically, a person can be independent when he stops being concerned about himself and begins to enjoy bestowal to others. If I can live like this, not getting enjoyment from taking from everyone all the time but through giving and bestowing to others, then I become independent. I need everyone so I can bestow and give to them and receive pleasure from bestowing. Then I am independent and free since I don’t depend on them in the same way that I did in order to receive pleasure from them.

Ultimately, I have no possibility of enjoying through reception, but only through bestowal. For with reception I depend on others, whereas with bestowal, they depend on me. And so I can be higher than everyone, I can become truly independent. I can feel myself as their lord in the sense that I am higher than them, but love them. And because I bestow and give to them, by fulfilling them, I enjoy without any restriction on their part. We attain such a state that the wisdom of Kabbalah describes as the future of humanity, when everyone bestows and gives to others and feels himself independent.
[158068]
From Israeli Radio Program 103FM, 4/19/15

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The Ari, “Shaar HaKavanot” (Gates of Intention): The first Katnut (smallness) of the Tachton (lower one), from NHY de Ima, the Tevuna phase, is called Elohim (א-ל-ה-י-ם), Din (judgment).

The second Katnut of the Elyon (upper one), from the HGT de Ima, in Bina, the Dinim are not revealed as they are in Tevuna, so this is called AHDTM (א-כ-ד-ט-ם), which is obtained by replacing the letters with the letters before it.

There is no letter before Aleph, and so it cannot be transformed. But Lamed is replaced by the Kaf before it. Hey is replaced with the Dalet before it. Yod is replaced with Tet before it. The final Mem – is replaced with the open Mem before it. And since it is impossible for it to remain open at the end of a word, it is written as a final Mem.

Imagine that we are in an inquiry and are beginning to differentiate between the forces, between the origins of the forces, the results of the forces that act on us, our participation in these forces reveals the higher system before us. The more we discover the system, the more we can understand how it works and functions. As a result of such an investigation, articles like these appear. Before us is a scientific article that explains the action of the higher system that manages us.

Question: What does the replacement of letters and their combination mean? What are “front” and “back”?

Answer: Front and back are Ohr Yashar (Direct Light) and Ohr Hozer (Reflected Light), a level and its interior. There are various combinations and replacements of letters. Originally, each letter has its character as a complex structure. A letter is a desire to receive that has a Tzimtzum (restriction), Masach (screen) on it and Aviut (thickness/will to receive). The letter is completely enveloped in Light and so it maintains its particular form that indicates its relationship in regard to the Light. So the letter is called a “box,” a letter.

For every letter, meaning for every particular state, there exists a state before it and the next state, the higher and the lower. There are states that happen simultaneously, from right and from left. There are states that are a reflection from the ten Sefirot of the Elyon on the ten Sefirot of the Tachton, so all of the Sefirot of Hochma are connected, all the Sefirot of Bina are connected, and so on.

Even though the Light gradually passes through other Sefirot, through all the letters, all the stations, it passes through a particular wave that is perceived only through the Sefirot of the same name; Ohr Bina is perceived only through the Sefirot of Bina and Ohr Hochma is perceived only through the Sefirot of Hochma.

The connection between a Sefira and all the rest of the Sefirot, and the connection between those types of Sefirot are completely different types of connection. It is just as the health department connects all the doctors in the country. Along with this, doctors have a multitude of other connections, with other departments, with the family, and so forth.

That is how the system is built. In order to express these connections we need symbols to describe them. The combinations of letters make it possible for us to do this. And yet, this is not a sufficient description. Only someone who feels and recognizes these states in himself, when looking at the letters, he can implement, examine, and then understand about what they are talking.

No language, not even all the languages together, can express the integral connection. With the help of a limited language and a “slice” it is impossible to express wholeness. So the Kabbalists don’t describe the entire spiritual system. They only indicate signposts on the way for those who follow them, and so that we will have Ohr Makif (Surrounding Light).
[132814]
From the 3^rd part of the Daily Kabbalah Lesson 4/9/14, Writings of the Ari

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Baal HaSulam, Shamati #86, “And They Built Store – Cities”: There is yet another saying in The Zohar, that the serpent bows its head and strikes with its tail. This means that sometimes it lets one take upon himself the burden of faith above reason, which is the bowing of the head, but it strikes with the tail.

At first, the ego allows a person to advance since the Sitra Achra (other side) needs Light. If a person doesn’t advance, he will not receive anything. Therefore, the evil inclination operates in a devious manner and seems to free a person, allowing him to run ahead in order to attain success, to understand and to feel more.

Then, the ego grabs the person and swallows him again. Then it releases him in order to swallow him once more. This is how the ego plays with us like a cat with a mouse.

This is the meaning of Pharaoh bringing them near. It is explained that he deliberately brought Israel to repentance, so as to afterwards take everything from them into his own authority. This is why the Ari wrote that Pharaoh sucked all the abundance that came down to the lower ones. He sucked from the Oref and from the throat, which is considered the head of the body, meaning it would take everything in its vessels of reception.

The main thing is not to despair. After all, a person sees that he doesn’t attain anything despite his great yearning for connection, understanding, feeling and working in dissemination, and doing everything he was required to. Suddenly, he falls into the ego again and even to a worse state than before.

This reoccurs many times in the duration of 400 years. The main thing here is the support of the group, taking on a regular duties he ties himself tightly. It is better if the group notices his work so that if he falls, the group immediately pays attention to that and begins to take care of him.

A person works like a piston: He advances, yearning to reach bestowal, and wants to do anything in order to attain that, but then—boom—everything turns the other way around, and he falls into egoism; the snake strikes with his tail and swallows all the results. Then, a person runs forward once again, full of strength and the spirit of life hoping to feel and to attain everything, and, once again, falls powerlessly, despairing that the desire to enjoy took everything.

A person must go through many such states, and no one knows when they are going to end. After all, the darkness of Egypt awaits us at the end. First, we advance from the seven years of satiety to the seven years of hunger and then to the plagues of Egypt, after which comes pitch darkness. In the darkness, we suddenly and hurriedly come out of Egypt.

We cannot know what is about to happen a moment before the exodus at midnight. Therefore, we must grow stronger. Everything is based on one simple principle: “…that he swallowed riches, and then he vomits them up again…” The desire to enjoy swallows the attributes of bestowal that a person wants to reach time after time. The ego takes all that and pulls a person inward.

Eventually, the ego is suffocated and cannot contain everything that it has swallowed. After all, the desire to bestow reaches a critical point in the desire to enjoy, and then there is an explosion, and a person is freed of the domination of the ego.
[132123]
From the 1^st part of the Daily Kabbalah Lesson 4/8/14, Shamati #86

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Our work is divided into two parts: clarification and correction. Both the clarification and correction are done by the Light that reforms, but no operation, neither the clarification nor the correction, can be carried out without our demand.

The demand is called prayer, the elevation of MAN, desire. The desire is required so that the Light will influence and implement precisely what we ask for, in other words, that the creature discovers a greater and greater desire to resemble the Creator, to rise level after level.

With the help of more and more precise clarification of all the details, a person can bring himself to accommodation, meaning an even greater closeness to the Creator. So, if there were no changes at every moment within the person, he wouldn’t turn in the right direction with the right request, so he wouldn’t get a response, an answer, a discovery, and a change; that is how it is throughout life.

If his state is not changed, he is found on the animate level. Only if changes happen in him as a result of the previous states in which it was clear to him that he raised MAN (a prayer), is he then called an Adam (man). After all, he builds himself with the help of the Light that Reforms, with the help of the Torah. This is, as it is written, “Torah was not given except to those who eat the manna” (Midrash Tanhuma, BeShalach, section 20).

So, through common effort with the help of the Arvut (mutual guarantee), responsibility and mutual support, we constantly need to help everyone, not just ourselves, and we always must be concerned that the entire world group will be raising MAN, in prayer, with a feeling of the need and the imperative for the right direction and the right form.

To turn correctly, many conditions must be met simultaneously. It is written, “…none might enter within the king’s gate clothed with sackcloth” (Esther 4:2); and we need to precede the request with a blessing, for this opens the person and organizes him correctly toward the upper Light, toward the higher level. It is up to him to arrange his relationships with the group so that his request will be adjusted to the higher level, to what the King is ready to hear from him.

The prayer must go out from the depths of the heart, must rise to be a general prayer for all, full of praise, thanksgiving, and happiness. For any bottleneck and sorrow there must be joy because this unique situation was given to him from above, and he wants to connect even more with the Creator, and all of this is not for his personal benefit, but to be concerned for the collective soul and to make the Creator happy.

Ultimately, our work is concentrated on raising a prayer, MAN, and we prepare the prayer through all the previous processes, through the changes in the human characteristics, beginning from Adam to Abraham. After that, the Avot (Fathers) are awakened in him, even though he doesn’t feel this and, after that, reaches a particular feeling of exile. All of this is so that, ultimately, he will get the method of correction and will know how to turn toward the Creator.

Each time his appeal has to be more precise, right on the same wavelength that the upper one is ready to absorb. All of the conditions are always arranged according to a person’s level; he is required only to perform work he is capable of. It is according to the internal and external conditions that he gets—group, teacher, books and study—that the person is ready to design the right demand. And, in response to the right demand, the MAD (Male waters) comes. If he raises a deficiency, then he gets power from above, Mayin Duchrin (MAD), overcoming clothed in water. That is how the person acquires the power with whose help he will be able to realize himself.

Precisely according to his previous request, according to the raising of MAN, in response, the person receives an answer (MAD), and he knows exactly what to do with it. So, it is written, “…his seed is blessed” (Psalms 37:26). That is how the person advances from the realization of the MAD to clarify an additional, greater deficiency, and he searches for new opportunities to bestow to the Creator, meaning to make it possible for the Creator to bestow to the creatures.

So, the person again searches for how to think about the creatures and not about himself and how to think about the Creator not about himself and about the creatures. That is how he organizes the next MAN.

Every time, he will understand, feel, and adjust himself more and more to the higher form. The person and the Creator become partners, and they work together to benefit the souls. The person asks for their sake, and the Creator implements his request. The request, the deficiency, comes from the side of the person, and the fulfillment comes for all of the souls from the side of the Creator.

Therefore, the person adheres to the Creator with his point in the heart, thanks to their common work. After all, all of the intentions of both of them are directed only toward the benefit of one soul that they see as a place for common concern, connection, and love. All of this is revealed within all of the souls.

So, it seems that a man, the Creator and Divinity, the entire community of souls are found in adhesion with each other.
[131991]
From the 1^st part of the Daily Kabbalah Lesson 4/7/14, Writing of Rabash

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Baal HaSulam, from the article, “Introduction to the Book, Panim Meirot uMasbirot,” Item 14: Now we have found the opening to the above study regarding the four sects, Mercy, Righteousness, Truth, and Peace, which negotiated with the Creator regarding man’s creation. These angels are servants of man’s soul; hence, He negotiated with them, since the whole act of Creation was created according to them, as each and every soul consists of ten Sefirot in Ohr Pnimi and Ohr Makif.

• Mercy is the Inner Light (Ohr Pnimi) of the first nine of the soul.
• Righteousness is the Ohr Pnimi of the Malchut of the soul.
• Truth is the Surrounding Light (Ohr Makif) of the soul.

And Peace is the integration between the three previous characteristics that are impossible to attain. Peace claims that the person “is all strife.” In other words, the opposition between Ohr Pnimi (Inner Light) and Ohr Makif (Surrounding Light) is so great that it is impossible to overcome it.

The four angels are four parts of the Kli that want to receive in order to bestow and resemble the Creator in this way. The Ohr Pnimi and the Ohr Makif act within the first nine Sefirot and within the Malchut of the internal and external.

With the completion of correction, all of these angels will become absolutely satisfied and until then, all of them will not be pleased. This is because the Kelim are not filled with their intended Lights. Ohr Pnimi and Ohr Makif oppose each other and come to beat each other.

The angel of peace is intended to assemble the entire structure with the help of all the components, but he cannot understand how to do this. There is no way to solve this problem. This is our situation. All of the states described in the books of the Kabbalists are about the relationships between Zeir Anpin and Malchut, the ascent of Malchut and its descent, the seven periods of the Nukva, the states of Katnut (Smallness), Gadlut (Adulthood), and so on; all of these are states of the yearning of the person for connection with others.

We go through states like these, and the book says what we must do with our inner characteristics to connect with others with their help. With connection, we reach the ten, complete Sefirot and attain divinity.

The angels are the forces that are active within us. There are forces by means of which I can connect slightly, and they are called mercy and righteousness. There is a force with which I cannot connect between them, and its name is truth. I am not prepared to reach truth because I am living an absolute lie. It is impossible for all of the Ohr Makif to enter into me.

Even with the angel of Peace, I don’t know what to do. What kind of peace can there be in me if there is no completion and wholeness within me? These states are discovered in my relationships with the group or with all of humanity. To the degree of the discovery of the right relationship, I clarify that the group is only the wrapping in which I discover the higher power, the power of bestowal, the Creator.

All of The Study of the Ten Sefirot talks about what is happening within us, within our desires and in relationships with others, but in terms of a high psychology. We don’t feel what is happening with us inside, and the Kabbalists want to explain this to us to help reveal our inner characteristics and forces and begin to work with them.
[131953]
From the 4^th part of the Daily Kabbalah Lesson 3/25/14, Writing of Baal HaSulam

Related Material:
To See An Angel
Angels in Kabbalah
A Meeting With The Angel Raziel

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