The days of the holiday of Sukkot symbolize the stages of building the spiritual vessel (Kli), that is, the soul, which includes seven Sefirot.

The three upper Sefirot of the ten: Keter, Hochma, and Bina come to us from above because these are qualities of the Creator that He wants to present to us. From these qualities, we already build a special quality inside of us based on the connections between us. Despite the fact that it exists inside the created beings, it is completely similar to the Creator and is pure bestowal.

The seven days of Sukkot are seven stages of building the complete Kli of our soul. It is when something that resembles the Creator is being built inside the matter of creation. This is the inner meaning of the holiday of Sukkot and in general our entire life and existence. Therefore, we need to study how to build our connection, our unity, from different, opposing forces.

The first day of Sukkot is associated with the first quality that comes to us from the Creator, which is called Abraham. This is the quality of the right line, correction up to the quality of mercy, that is, the desire for simple, unlimited bestowal.

The second day, the second quality, is Isaac, who walks in the left line, in overcoming, in working with the will to receive in order to bestow. This is a different quality, which is opposite to Abraham. A person overcomes his egoism and wants to make his will to receive similar to the quality of Abraham who is entirely in bestowal, and then from the right line he receives life, the force of mercy.

How can we build these degrees of Abraham, Isaac, and so on? We are trying to advance in our connection so that it grows stronger day by day. Then everyone feels what addition they have received from a stronger unity. In this form, we gradually reveal what the spiritual Sefirot and their mutual interconnection mean and what a spiritual Partzuf is, which appeared as a result of the correct combination of these forces called Sefirot.

In essence, the spiritual Partzuf is the intersection of the qualities of the Creator and the qualities of creation, of the will to receive and the will to bestow. From the two forces Keter and Malchut, in the gap between Keter and Malchut, all kinds of properties are born, all the forces and their connections with each other from which all the properties that exist in nature appear.

People want to know and understand nature and to feel what it is, but they are not yet able to do it. All of nature consists of forces of reception, forces of bestowal, and their combination with each other.
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From the Daily Kabbalah Lesson 10/11/22, “Ushpizin Isaac – Sefirat Gevura”

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On the first day of the Sukkot holiday, we receive a new addition to our Kelim: the clothing of the Sefira Hesed in us, which is called Ushpizin Abraham. We are gradually reviving the body of the common soul of Adam HaRishon, which was shattered. And first of all we collect a spiritual Partzuf that is ready to receive the light of Hesed.

Hesed is the highest quality that we receive from the head of the spiritual Partzuf (Sefirot Keter, Hochma, and Bina); therefore, it is clothed in us first. We feel that a new state has come and brought with it a new spirit and a new understanding. It is given as a gift; we just have to expect it, wish for it, and ask for it. If I want to give to a friend, then I become worthy of receiving a gift.

It is said that anyone who wants to get close to the Creator must first accept the quality of the right line, that is, the quality of faith.

A group that seeks to unite must first of all achieve the quality of Abraham, the quality of faith. When the attribute of mercy reigns in all desires, it means that Abraham has clothed in them.

It is said in The Book of Zohar: “There is no one in the world who can compare with the greatness of Abraham, who showed mercy to all creatures.” The bestowal made by Abraham was the greatest, and therefore he is called the father of the people, the first of the forefathers.
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From the Daily Kabbalah Lesson 10/10/22, “Ushpizin Avraham – Sefira Hesed“

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A Sukkah is a structure consisting of four walls and a special cover (Shach). Even three walls are enough because if there are the first three phases in the Kli, then the fourth phase Dalet is already being built inside them. The main thing is that there are three walls and a cover.

A Sukkah reflects the structure of the spiritual Kli, which is called Neshama, the soul. We need to build this soul out of our common desires in the group, and then we will reveal the inner light, the Creator, inside our correct connection.

A person builds a Sukkah on the ground, that is, on the basis of ready-made material because the ground is always under his feet. On it he already builds a Sukkah: four walls and a cover from the waste of barn and winery, that is, from the remains of the production of bread and wine, which is food for a person.

The structure of the Sukkah is similar to the way in which the qualities of a person are arranged if he wants to connect them and direct them to the Creator. Then he sees how his qualities are connected within him: Hochma, Bina, Daat, Hessed, Gevura, Tifferet, Netzach, Hod, and Yesod in order to form a structure within which he will begin to feel the Creator.

We do not attain the upper light itself or the Creator Himself, but only the impression in our desires from their fulfillment.

When these qualities combine in different forms, we begin to feel what is inside them, and thus reveal the Creator. Each Sefira begins to shine.

If we try to bring the desires between the friends in the ten closer in order to connect them with each other, then inside their connection we begin to see that this is not just our egoism, but desires capable of bestowal, unity, and love.  These desires can be influenced by the upper force, that will create such forms and types of connections and qualities from them that were previously unknown to us.

We see what connection exists between our unity and the qualities that we can reveal between us in order to feel and attain the force that is above us, according to the equivalence of form.

The walls and the cover of the Sukkah are different desires connected with each other in every possible way. If we manage to build the walls of the Sukkah out of our desires, and everyone is ready to make of themselves a column or a foundation for a common structure, that is, our connection, then it is already possible to build a roof over them.

To be a column means to be a support for this structure, to support it with all your strength so that it stands and serves everyone. We are building our common home together so that not even one movement goes to someone’s personal benefit, but only for all of us together.
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From the 1^st part of the Daily Kabbalah Lesson 10/9/22, “Sukkot“

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Question: Your teacher Rabash wrote that one should pray to the Creator to help him go above reason. And this work should be in joy, as if he had already been awarded spiritual knowledge.

How can you ask for such a thing? What should we do with regular requests that automatically arise within us?

Answer: If a person aims himself toward connecting with others, to love others, if he turns to the Creator in order to rise above his egoistic nature, he gradually succeeds.

Comment: But it is against our nature.

My Response: Yes. That is why I said gradually succeeds.

Question: Your teacher also wrote that man’s sin is not asking the Creator for help. Had he asked, he would certainly have received it.

It turns out that the only sin is not in doing some unworthy actions, but in not asking the Creator for help.

Answer: Yes. “Why didn’t you ask?”

Question: Isn’t it considered a sin if you have done something against humanity?

Answer: You should have asked not to do such actions or have such thoughts or motives.

Question: So if something has already been done, it is not a sin?

Answer: There is an opportunity to correct everything.
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From KabTV’s “Spiritual States” 9/25/22

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Question: On one hand there are a huge number of different prayers: for certain days of the year, certain seasons, and holidays. On the other hand, Kabbalah says that you should ask only one thing, for the Creator to give you His own property, the property of bestowal. Why is there so much writing about this?

Answer: In principle, we do not need anything else, only to master the properties that the Creator possesses.

Comment: So, there would be one line: “I ask You to give me the property of bestowal and love,” and that is it.

My Response: Indeed. But in order for a person to understand what he is really asking for, that he is in this prayer, he needs a lot of words.

Therefore, all thick books with prayers are designed to properly set a person up for a request.
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From KabTV’s “Spiritual States” 9/25/22

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Question: It is written in Kabbalah that if you ask for yourself, you harm your soul. How can I understand this? What does it mean “not to ask for myself”?

Answer: The goal of all our prayers has to be to correct myself and to come closer to the Creator. The Creator is the property of absolute bestowal, absolute love, and absolute connection between all. Therefore, if we are attuning to address Him correctly, we first must attune ourselves to these properties.

Question: If I am asking to have the property of bestowal, do I harm myself?

Answer: No, you do not harm yourself because you attune yourself to bestowal. You already want to be similar to the Creator.

Question: But I am still asking for myself to have this property.

Answer: But what for? It is for bestowal, meaning, in essence, you are asking not for yourself but for the ability in some way to bestow and serve others.

Question: If a person is asking for his health or wellbeing of his family, is it harmful?

Answer: Yes. It will not be harmful only if he asks for the entire world and for himself within this world.

Question: What if I am asking: “give me health” but with the intent to receive the property of bestowal after that?

Answer: It is also possible. Also it is generally possible if you ask for everyone including yourself. In this case, your prayer is effective.
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From KabTV’s “Spiritual States” 9/25/22

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The space that remained after the restriction was circular (Baal HaSulam, The Study of the Ten Sefirot, Chapter 1, Part 1).

After the restriction, the space remains circular, meaning not in the form of a triangle or some other asymmetric object, but exactly an object where one does not have any special qualities against the other, and therefore, it has the shape of a circle. This suggests that the entire process took place in the equality and perfection of all its constituent forces.

The fact is that the restriction occurred absolutely in all parameters. There was not a single special or greater or lesser parameter in relation to the others. All the desires, all the qualities, were absolutely equivalent. Therefore, the restriction had the shape of a circle.
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From a Kabbalah Lesson The Study of the Ten Sefirot (TES) 10/2/22

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All the holidays celebrated by the nation of Israel are derived from the science of Kabbalah. The Sukkot holiday is a symbol of the spiritual Kli.

We must build such a form out of our desire to receive that the Creator can clothe in and reveal Himself in it so that we understand who the Creator is, what He wants from us, how we can be in connection with Him, and how to rise from our degree of creation, from the level of dust, to a level similar to the Creator.

And to do this, we need to know how to build our Kli from the material of desire with the help of the restriction, the screen, and the reflected light.

The Sukkah is a symbol of the corrected Kli. This is a structure that serves as a model of our inner spiritual vessel. Therefore, there is a custom on the holiday of Sukkot to build a structure, not within our heart or the connection of hearts, but to build a Sukkah in an external form as a symbol of a corrected heart, a corrected soul.

The Sukkah is built from the simplest natural material. Iron or concrete cannot be used for its construction, but only wood, stones, branches, and leaves, things that the earth gives. This is how we build our corrected Kli, soul, in the form of a hut, a Sukkah. Like a child’s game, we build the desired spiritual state in material form.

Based on the details of the construction of the Sukkah described by Kabbalists, we can understand what a soul is, what it consists of, and what states it passes through.

Baal HaSulam and Rabash were very sensitive to this holiday and took care to build a good, beautiful Sukkah because it identifies a person’s attitude to correcting his soul.

Sukkot symbolizes that we have reached the corrected Kli in which there are four degrees, the four walls of the Sukkah, and the screen on the whole desire to receive, which is called “Shach,” the roof of the Sukkah. We are inside the Sukkah, inside the soul, and nothing remains outside because we have corrected the whole soul and we connect with the Creator inside it.

During the seven days of the Sukkot holiday, we invite guests to the Sukkah, the seven Sefirot. Keter, Hochma, and Bina are above the roof of the Sukkah, and under the roof are the Sefirot Hesed, Gevura, Tiferet, Netzach, Hod, Yesod, and Malchut. This is how we celebrate the entry of light from the degree of GAR into the VAK, into the body of the soul.
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From the 4^th part of the Daily Kabbalah Lesson 9/20/21, “Sukkot”

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Baal HaSulam gave several commentaries on the Ari’s book The Tree of Life. One is called “Ohr Pnimi” – “Inner Light” and the second is “Inner Observation.” One is more specific and the other is more expanded.

In the section “Inner Light,” he explains that the primary reason for the restriction was only the desire for a new form of receiving in order to bestow that is destined to be revealed in the future thanks to the creation of the worlds, and not at all the feeling of any Aviut in the middle point.

The space that the Ari writes about is the space of desire, which felt itself opposite to the Creator and therefore restricted itself. Desire restricted itself to the perception of receiving fulfillment from the Creator, to being in some imperfect form relative to Him. Therefore, both the light of the Creator that filled it and the restriction itself was in the form of a circle.
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From KabTV’s “The Study of the Ten Sefirot (TES)” 10/2/22

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How many people around the world today are in genuine fear and a sense of helplessness? They do not find any justification for their suffering, they do not know what to do, or how to feed themselves tomorrow or in a few months. Some worry about what will happen to their billions, while others do not know how to live when their last pennies run out.

Everyone suffers in their own way, but no one understands how to continue to exist. And we suddenly received such a gift from above that we can look at this world with a human gaze, and not as small and unhappy, beaten animals. And all this is thanks to the revelations of Baal HaSulam that have reached us and through his soul, and Rabash was a transitional adapter between us and Baal HaSulam.

Baal HaSulam was conduit of the light from the world of infinity to us through his perfect soul, which had reached its final correction. But he asked to lower himself, because otherwise, he could not connect with people. And only after he was lowered by many degrees, he was able to write The Study of the Ten Sefirot and The Introduction to The Book of Zohar. We do not understand the degree that he had before, the greatest height, from where he could not even tell anything in words.

Which means, it was at the degree of the GAR of the world of Atzilut and above, where the light is not clothed in desires. From there, he could not address the person and be heard, and therefore, he asked to lower himself. And in fact, he fulfilled his mission, which the Creator expected from him, knowing that he would ask for it and fulfill it.

And we are at an intermediate degree between Rabash, Baal HaSulam, and humanity. On the one hand, we need to rise up to understand what Baal HaSulam said. On the other hand, we need to go down to the people and understand what they need from us and in what form they will be able to accept our message. We need to reach both of these poles, above and below.

Baal HaSulam and Rabash spoke from above. And we are at the bottom, below the Parsa, in order to be able to touch and awaken the world, and then, together with all mankind, to ascend through the Machsom and connect to the upper Malchut. This is our mission.
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From a Conversation at a Meal Dedicated to the Memorial Day of Baal HaSulam

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