Connection, incorporation, all of these are signs of broken souls, broken desires coming closer together when they feel how far they are from each other but try to come closer. They have a goal to reach the most correct form of the corrected soul, to become one person with one heart, and to restore the system of Adam HaRishon.

The next step in this rapprochement is Arvut (mutual guarantee). This is no longer a simple incorporation, penetration into each other’s desires, but a willingness to exist instead of a friend. It is an active action.

Incorporation can still be egoistic, but mutual guarantee obligates each of us to act for the sake of the other. Therefore, mutual guarantee is an action that completes our corrections.

Complete mutual guarantee means that each one includes qualities of all the others in himself, all the qualities, desires, and thoughts created by the Creator in the common soul of Adam HaRishon. The entire complete soul and every part of it become completely identical, that is, the general and the particular become equal to each other. This equality of the general and the particular is the sign of the corrected spiritual Kli.

It is important the mutual guarantee to come from our sense of responsibility toward the Creator. That is, I am ready to be a guarantor for everyone in the system of Adam HaRishon, for the entire common soul, replacing anyone in his place, and answer for him before the Creator. It turns out that I am responsible for correcting the entire common soul of Adam.

In an effort to reach mutual guarantee, I try to find in what I can replace my friends in order to take upon myself more and more of their responsibilities. I find out what they have to do for the created beings and for the Creator, and I am ready to take it upon myself. The mutual guarantee obligates me to this.

We are able to replace each other because we originally belonged to the same soul and only the shattering separated us from each other, made us opposite. It is precisely this distance that separates us that we can fill with love, as it is said: “Love will cover all crimes.” Then we reach a truly powerful Kli, which is 620 times larger than before the shattering.

The complete correction of the soul of Adam HaRishon is reached through the complete guarantee of each part for all the others parts: everyone is included in everyone, each part includes the whole, and thus, we reach the perfect Kli.

In spirituality, the particular and the general are equal and there is no difference between them. Therefore, the mutual guarantee can be realized only after complete incorporation and responsibility like people sailing in the same boat, if they drown, they drown together.

Through incorporation and mutual guarantee, even the smallest, secondary Kli contains all the Kelim within itself and is able to perform the functions of the entire common soul. There is no difference between this particular soul and the general soul.

Because of the mutual guarantee and the willingness of each one to replace the other, it turns out that everyone includes the entire soul of Adam HaRishon and is capable of serving everyone if the need arises.
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From the Daily Kabbalah Lesson 3/4/21, “The Mutual Guarantee”

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Question: If when you do good you are given only evil, do you need to do evil to receive goodness?

Answer: You do not need to inflict harm on anyone. Evil appears inside us. We just need to try to change its form, to come to the group with it and ask for correction through the group.

All our work is basically asking the Creator to correct the evil into good. It is because evil is determined not by the evil itself but by its inability to fit into the connection between us in the ten. Suppose something appears to me as a huge evil but can actually help me integrate in the ten correctly, then it does not seem to me as evil. It is felt as much smaller and perhaps even not as evil at all. I must evaluate myself this way all the time.
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From KabTV’s “Fundamentals of Kabbalah” 12/16/18

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Question: The 12th century Kabbalist and philosopher Rambam wrote: “When the people gathered to Abraham and inquired about his words, he told everyone according to the extent of their understanding, until he brought them back to the right path. So, thousands and tens of thousands gathered to him—they are the people of the house of Abraham.”

How did Rambam, who lived 2,000 years after these events, know that this was how it happened?

Answer: When a Kabbalist is engaged in research, he himself goes through all these states within himself. The fact is that we see the world that exists in us. There is nothing outside of us.

Question: Is it possible for a Kabbalist to see it that way, but an ordinary person sees a world that is outside of him?

Answer: An ordinary person sees the supposed surrounding world. It only seems to him that this world exists. The Kabbalist understands that all this exists in his properties. So, if he changes his properties—and a Kabbalist can change them—it is like traveling through time.

For example, both Baal HaSulam and other Kabbalists write about what Abraham said. How do they know that he was speaking at such and such time under such and such circumstances? They sort of robe themselves in him.

Question: So, did Rambam find Abraham in himself?

Answer: Of course! All these properties! I seem to play these states in myself, find Abraham inside me, experience the same circumstances, connections, relationships as he does, and look at the world the same way he does.

The quality of Abraham begins to collect properties similar to it in me. With the property Nimrod, they have a conflict. All this in one person.

This is how resistance begins within him, when he discovers in himself a split into Nimrod and Abraham, the property of receiving and the property of giving.
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From KabTV’s “Spiritual States” 5/13/19

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Question: The fifth commandment is “Honor your father and your mother, in order that your days be lengthened on the land that the Lord, your God, is giving you.” What is it about? Who are the father and the mother?

Answer: Father and mother are the forces of Hassadim and Hochma.

The Creator is the upper force. He is followed by two lower ones: Hochma and Bina. Hochma is the force of the father and Bina is the force of the mother. Then there are another six derivatives that compose Zeir Anpin: Hesed, Gevura, Tifferet, Netzach, Hod, Yesod.

The last Sefira is Malchut, and this is the complete creation.

The phrase “honor your father and your mother” means that we should give Hochma and Bina the opportunity to build, to create, so that everything that exists in them would appear in the six Sefirot of Zeir Anpin, in six forces.

Question: What does “to honor” mean?

Answer: To honor means to wait when they are revealed in creation because Hochma and Bina, father and mother, are above the created being and above creation. The Creator creates through them. Therefore the six Sefirot of Zeir Anpin are created by the father and the mother, which practically shape the creation.

“Honor your father and your mother” means to give these forces the opportunity to act within you. It is like in our world: can the fetus do anything? Even a small child? Everything is done for him by his parents. And here we are talking about the correct attitude of the lower one to the upper one. A person in our world must allow the upper forces to act, to form him.
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From KabTV’s “Spiritual States” 12/26/19

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“My sons defeated Me,” that is, not one person but precisely together. Anyone who wants to reveal the Creator must unite with others like himself. And only when they feel themselves as one, as the sons of the Creator, can they come to Him, demand and overpower His concealment.

The Creator is hiding on purpose so that we can search for Him. “He will not quarrel forever” because He wants to reveal Himself but only if we search for Him and need to reveal Him.

Therefore, the more of us who seek Him, the greater the revelation of the Creator, exactly as it is said: “My sons defeated Me,” that is, many sons. The Creator is waiting for our quest and rejoices when we defeat Him. After all, all the concealment created by Him is designed to make us grow, to awaken us to seek and reveal the Creator.

The Creator is always revealed from concealment, and we must make an effort to unite. To the extent that we unite and eliminate all the forces of separation that operate between us, we will turn them from forces of separation into forces of revelation, and to the extent of our efforts, we will reveal the Creator in them.

“My sons defeated Me” means that we are turning concealment into revelation. Of course, we cannot do it ourselves, but we demand the Creator to help us. Therefore, our work consists of two parts: first, to unite by reaching one desire, one aspiration, and second, to seek the Creator and oblige Him to reveal Himself. We are always working mutually: “I am my beloved’s, and my beloved is mine.”

And when we almost succeed in defeating the concealment, the Creator immediately hides and forces us to search for Him again. And so again and again because only from both forms, concealment and revelation, do we clarify all the qualities of the Creator and turn them into our own qualities. The revelation of the Creator can only be in the equivalence of form, in the reflection of His qualities in our qualities.

Therefore, spiritual advancement always goes through concealment and revelation. And if we do not associate our states with either revelation or concealment, then we do not relate to spirituality at all and are not directed toward the Creator. After all, the path to the Creator can have only two alternatives: either concealment or revelation.

A person who seeks the revelation of the upper world must direct himself correctly, always discovering the concealment and revelation over all his qualities and actions. And the greater the concealment, the greater revelation comes after it—one against the other.

In order to reveal the Creator, it is necessary to organize a group because the Creator only reveals Himself as ten Sefirot. And so, we need to discover the ten desires that are properly connected and united by a common intention, to feel ready to unite and support each other like the ten Sefirot of the spiritual Partzuf. All are included in all and become ready for the revelation of one force.

And although all tens are very different and separated by their egoism, since we come out of one force, then by annulling our egoism, we again become as if one whole and have the opportunity to reveal new forms of the Creator, one, one and only.

The Creator is playing hide-and-seek with us: He hides, we search and find Him, and He hides again. So we run after Him and in this pursuit gradually study Him and format our desires in equivalence with the upper force, preparing them for the revelation of all the qualities of the upper light.

What is learned in the ten is already a spiritual gain that remains in the Kelim forever. But one person is not able to keep spiritual thoughts and feelings within himself.
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From the World Kabbalah Convention 2021, “Discovering Life In The Ten” 2/28/2, “The Ten: A Musical Instrument in the Creator’s Hands,” Lesson 9

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Question: The fourth commandment is: “Remember the Sabbath day to sanctify it.”

Why is it necessary for man to observe a certain day, to rest on this day, and is it so important to the Creator?

Answer: It is important because there is a cycle: every seventh day is a break, as if stopping the entire universe and starting it again. This is called “a week.”

Comment: You said that the work of man takes place during six days that symbolize the six Sefirot of Zeir Anpin. Let’s say our entire work is to connect with others. For six days man seems to work on his own, but he must understand that even if he works on the seventh day, it will not bring him any benefit. The Creator must complete the work for him.

My Response: This is not about our everyday work.

It is written that the Creator worked for six days and rested on the seventh day. This means that we are supposed to work for six days and rest on the seventh day. But this does not mean working as the Creator.

His work is creation. It is Hesed, Gevura, Tifferet, Netzach, Hod, Yesod—six directions.

And our work is to kind of modify ourselves in accordance to these six categories. When we finish it, we come to the last one. But the last category is realized in us by itself. Therefore, there is nothing to do here, just not to interfere.

If you have correctly attracted the six forces upon yourself, then the seventh force, Shabbat, from the word “Shvita” (a break during work), does all the work itself precisely because you do not interfere with the actions of the Creator. You have received from the Creator everything possible in the six stages, the so-called “six days,” which are united in you, and then on the seventh day, you receive their result.

Question: So, are we talking about internal spiritual work? When I pass these six degrees, the next one starts automatically. Does it mean that even if I wanted to, I could not work?

Answer: No, absolutely not. This is the work of the light. The seventh degree is the sum, the result of the previous six degrees. We only need to allow it to be realized.

Question: It means that if a person has connected with another by his own efforts, then pride arises in him. This is not the connection we are talking about. Do we need to make an effort and then leave the work to the Creator?

Answer: Always! Because you will not be able to finish it by yourself anyway.
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From KabTV’s “Spiritual States” 12/26/19

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The entire reality is filled with our great egoism. The entire world, inanimate nature, plants, animals, and people, all these are degrees of our egoistic desire in which we must begin to make room for the force of bestowal, the force of the Creator.

We work inside ourselves, inside our perception of the world, our connection, and create a place where the Creator can place the embryo of His quality of bestowal and begin to grow within us.

The Creator influences us both from within and without. We are inside the white light, which has purposely restricted itself so that we can exist in it. Thus, we find ourselves inside an empty space freed from the presence of the Creator, and we do not feel Him.

A ray of light entered into this empty space and started building spiritual objects and worlds inside this emptiness. Therefore, we are inside the Creator, under His full control. But this is how it looks from the side of the Creator.

From the side of the created beings, we exist in an empty space, supposedly free from the control of the Creator because we do not see this control and do not feel it. Therefore, we think that we are the masters of this world and our lives.

But in fact, the Creator educates us and brings us to the realization that we do not know where we really are. Then we begin to search for what our life depends on and discover that there is the upper force that determines and realizes everything, and we yearn to reveal it.

This is how it happened to all the Kabbalists of the past generations until they disclosed the method that allows us to connect with the Creator and passed on to us the method of revealing the Creator to the created beings in this world, which is called the wisdom of Kabbalah.
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From the World Kabbalah Convention, “Discovering Life In The Ten” 2/27/21, “Ibur in the Ten,” Lesson 5

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If a person simply intuitively yearns for the Creator and it seems to him that he feels the upper force, then this is still only fantasy and self-deception. This is not enough for spiritual conception.

In order to become a spiritual embryo, I need to somehow separate myself from my egoism. This can only be done by connecting with the friends. At the point of my connection with the friends, the very place of annulment of my egoism is formed in which the spiritual embryo will then begin to grow.

We are not talking about fantasies, but about real desires that exist in nature, which we need to correct in order to feel the upper force in them. Otherwise, this force will not be revealed to us.
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From the World Kabbalah Convention, “Discovering Life In The Ten” 2/27/21, “Ibur in the Ten,” Lesson 5

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The revelation of the Creator in us begins with a state called the “embryo.” This is the first spiritual action that must be performed by preparing a place within us for the embryo of bestowal, the sensation of the first revelation of the Creator.

For this, it is necessary to achieve mutual inclusion with friends so that our union is not for ourselves, but for the sake of others.

We cannot yet act for the sake of the Creator, and therefore, for now we must love only the creatures in order to come to love the Creator through love for the creatures. The connection should be such that no one is left with their egoism, but wants to join in others, get lost there, drown in friends. If everyone loses their “I,” the force of egoism, then a place will be formed between us for the revelation of the Creator.

This is the preparation for the spiritual embryo:

1. Nullification by each of oneself.
2. Exiting oneself and achieving inclusion in others on top of one’s egoism.
3. Connecting all these mutual inclusions together.

When we reach such a minimum connection, a place is formed in us for the revelation of the Creator who can put on this self-abolition and unification and begin to grow as an embryo within us, the property of bestowal, as one form within another.

We must each time clear a place in ourselves so that this embryo of the force of bestowal grows and develops more and more. We cancel our egoism in all sorts of properties, desires, thoughts, at different levels, each time allowing the force of bestowal to manifest in us instead of the force of receiving. The more we reduce the force of receiving, the more the force of bestowal is clothed in us, that is, the Creator.

At each step, the Creator reveals Himself with greater strength, breadth, and inner depth, until He reigns over all our desires, over the entire earth. The Creator and His name will become one, like one desire and one light, all people in common unity.

And it begins with the fact that each ten creates conditions within themselves for the disclosure of the Creator in order to begin to grow within themselves the embryo of the upper force. Our Malchut corrects itself and can begin to feel the Creator in it. Due to the fact that it makes a reduction in its properties, does not want to use them selfishly, they gradually turn into properties of bestowal.

Thus, the Creator places one form inside another, within our egoistic form, an altruistic form begins to emerge and unfold.

All this is revealed in accordance with our efforts, knowledge, and understanding so that we feel ourselves partners of the Creator in this work; we begin to feel Him, understand Him, and give Him pleasure.
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From the World Kabbalah Convention, “Discovering Life In The Ten” 2/27/21, “Ibur in the Ten,” Lesson 5

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The revelation of the Creator depends only on the connection between us, on the nature and the strength of this connection. There is no other way to reveal the Creator except to recreate the network of connections between us within which the Creator can manifest.

Such a network of connection between all was initially created, but later was shattered. Now we need to restore it. The difference is that in doing so, we overcome the ego’s resistance that the Creator brought into all the desires during the shattering, as it is said: “I created the evil inclination.”

However, despite this resistance, we want to restore this connection between us all. And then the Creator will be revealed within this network, because the difference in the potential between the plus and the minus will have emerged, the desire to enjoy and desire to bestow, sufficient for the revelation of the Creator. The Creator will begin to reveal himself in the contrast between these two qualities: giving and receiving.

Otherwise, the creations are not able to reveal the upper force. Before the sin of the tree of knowledge, the creation existed as Adam HaRishon, one soul that did not understand what was happening to it. Its internal network was unable to reveal the Creator; therefore, the Creator had to break it.

Now, in order to reveal the Creator, we must turn the egoistic desire formed during the shattering into the desire for bestowal.

And then, in this difference of potentials, the egoistic desire from shattering and the altruistic desire created during correction, we will reveal the Creator between the plus and the minus. The greater the difference between plus and minus, the greater the revelation of the Creator.
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From the World Kabbalah Convention, “Discovering Life In The Ten” 2/25/21 ,“The Joy in the Gathering,” Lesson 1

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