The creature descends from the perfection of the world of Infinity into our world and, before reaching it, begins to divide into two parts: male and female. These two parts, which previously existed in total harmony, try to preserve their mutual connection. But at the last moment, when their connection breaks, they split into two. It triggers the creation of the system of the impure worlds that distanced the male part from the female one.

As they were infinitely unified in the world of Infinity, so they became infinitely withdrawn from each other in the impure worlds. That is where they fell into our world from, the world where the male and female parts are fully separated from each other and exist at a minimal degree of connection, in order sustain the existence in the still, vegetative, and animate forms of matter, as well as at the “speaking” level.

The force of connection manifests in them not as cooperation and reciprocity but as their consumption of each other. Hence, their state is totally opposite to the spiritual world.

The wisdom of Kabbalah states that our world came into existence with the creation of the perfect creature, Adam, that divided into two parts. They separated and severed the contact with one another, yet still preserved some connection and interdependence. This begot the life in our world, the life full of suffering.

Being disconnected from the spiritual world, we have to come to the realization that only our internal, spiritual unification will create a place for the revelation of the Creator. And then it will be called: “Husband and wife, and the Shechina between them.”

The unification and mutual inclusion of multiple male and female parts complimenting each other will result in the revelation of the Creator within them, which is their mutual, perfect part where the upper Light unfolds.
From the Introductory Lesson Series 3/8/2011, “Reaching a Balance”

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Question: Why does society have a dismissive attitude to women? Why do men consider women beneath them?

Answer: This attitude results from the fact that a woman cannot attain spirituality on her own. She depends on a man for this.

Our common soul consists of the male and female parts where the female part, Nukva, is the desire for fulfillment. In our world this is expressed through the fact that a woman needs a home, that she has to give birth to children and take care of them. Her children encompass her entire life. That is why she depends on society to a greater extent than a man. She needs stability and confidence in tomorrow.

In other words, a woman feels more unsatisfied and this is a premise for her spiritual development, although it is perceived as weakness in our egoistic world. In spiritual motion everything is opposite because the greater the desire, the more a person advances. We, the creatures, depend only on desire. And if this desire is oriented the right way, then this is the key to success.

Therefore, unless the men absorb the women’s desire, they will not be able to advance toward spirituality.
From the lesson on 3/5/11, Writings of Rabash

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Question: During the lesson we work with the Light that corrects us. But what do we work with at the Convention?

Answer: At the Convention this happens even more! We don’t have any other means to influence what is happening to us besides the Light that reforms. It is the only thing we can awaken!

We awaken our future states that haven’t been revealed in us yet and which are about to be revealed. They are states of bestowal to the outside, where every person bestows outward, to his neighbor. This is precisely the quality that we want to discover—each person inside of him and all of us as a whole.

When we reveal this quality of bestowal, it means that we have revealed the Creator. As Kabbalists tell us, this quality gave birth to us, formed us, and dispersed us far away from one another so that by uniting with each other we would reveal it once again.

In the meantime, the Creator is in exile. What does that mean? We can say that He also disintegrated into tiny pieces and is inside all of these broken parts that are far away from one another. As soon as you begin connecting them, you start to recreate or restore Him, the common force of bestowal.

We have to build an image for ourselves that is close to the truth. Otherwise we live in various religious fantasies, imagining an unreal, non-materialistic picture.

We have to understand that the difference between faiths or religions and the science of Kabbalah is that faiths or religions want to imagine spirituality in the material desires, which perceive everything “within” and therefore build their notions according to the earthly reality, with creation being below and the Creator being above, as if they are separated by distance rather than qualities. They do not talk about man’s correction.

In contrast, the science of Kabbalah says that everything is inside of man. Thus, the upper reality or dimension becomes revealed in a person’s inner corrections and changes. Therefore, the most important thing for us is to correct man. By correcting our qualities, a person feels that the Creator is revealed inside of him.
From the 2nd part of the Daily Kabbalah Lesson 3/21/11, The Zohar

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Question: What is intention?

Answer: Intention is what you desire from your state. The important thing isn’t what you say or do, but precisely where you aim, what result you expect from the present state, and it doesn’t matter whether it’s yours or ours.

Stated differently, how do you want to see your following state? How do you envision it now? What will you do: bestow to the Creator, receive for yourself, earn, steal, pass on, give out? How do you envision yourself in the next state? This is your intention.

That is why only the human has intentions. He is the only one in all of creation that is outside of time. The intention does not operate in the material time, but in spiritual time, which lies above our desire.
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From the 3rd part of the Daily Kabbalah Lesson 3/20/11, Talmud Eser Sefirot

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The Creator created one desire that was initially in total oneness with the Light that conceived it, in adhesion sustained by the power of the Light. This is the first and, on the Creator’s part, the absolutely perfect state, only the creature doesn’t feel it. That’s because this state was created by the Creator, and it lacks the creature’s awareness of it. Essentially, there is no creation in this yet; there is only something which was created and exists because of the force that begot it.

Thus, the created being needs to undergo a long process in order to gain self-awareness, and there are several stages on this path. First, it seems not to exist at all, as “existence from absence” (Yesh Mi Ain). However, in the end, the creature is set to become “existence from existence” (Yesh Mi Yesh), meaning like the Creator.

The creature overcomes this discrepancy, from “Yesh Mi Ain” to “Yesh Mi Yesh,” gradually, by its step-by-step development, thereby finally acquiring a second nature: the nature of the Creator. However, to achieve this, it has to act independently in order to attain itself: what the creation, “Yesh Mi Ain,” and the Creator, “Yesh Mi Yesh,” are and how they differ.

It has to constantly assess these two states by either agreeing or disagreeing with them, that is, by declaring its wishes, having received free will. Thus, the creature moves ever closer to the form of the Creator and accepts it not because it is more pleasant and beneficial (meaning, not because of its natural egoistic striving), but because it does, in fact, acquire the Creator’s properties, the attributes of pure bestowal.

Attainment, on the whole, is possible only by way of equivalence of form. Otherwise, nothing can be attained, and neither the Creator nor His qualities can be comprehended if one doesn’t possess the same. Therefore, in order for the created being to attain the Creator completely and become identical to Him, the Creator divides the state that he shares with the created being as one into multiple parts, consecutive states, and various desires and thoughts.

It could be visualized as construction blocks or as a puzzle, but not as one or three-dimensional, but rather as construction blocks of numberless dimensions. Any part of this puzzle has an infinite number of sides with which it links to all the others so that nobody has anything of his own, but always his upper part connects to the upper one and his lower part connects to the one below him.

They are all connected in such a way that nobody has anything belonging to himself except one: the very central point at the Tabur (navel). It is the place where everyone decides how he can participate independently, with his own attainment and awareness, and attains this interconnection where he unwillingly finds himself in order to give all his strength and desire to sustain this bond.
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From the 1st part of the Daily Kabbalah Lesson 3/15/2011, Writings of Rabash

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When I begin reforming my relationships with the entire world, with all other souls, and with the friends in the group that study with me, I suddenly discover that there is only the Creator and me, and nobody else. In other words, there are my friends, the world, the still, vegetative, and animate nature, people, and souls, and all of which are, essentially, the manifestations of the Creator as pertains to me.

After all, the Creator cannot show Himself to me as the Light without the vessel (Kli) since I will have nothing with which to perceive Him. Therefore, the Creator divides creation into two parts: the creation itself, its soul, and the other desires besides this creation which are properties of the Creator.

“The Creator” (Boreh) derives from the Hebrew words “come” and “see” (Bo and Reh). In other words, if the created being connects with the Kli that is seemingly outside of it, thereby it expresses its attitude toward the Creator, and in this vessel, the Light appears. All of this gives the creature an opportunity to perceive the upper (relative to itself) force.

Then, the creature begins to understand the Creator’s “language,” the conversation that the Creator is having with it. Sometimes, it seems to the creature that this “external” Kli is above it and at other times, that it is below it. At times, it views the world as an empty vacuum where there is nothing at all. However, if the creature realizes that it is the Creator who makes this empty space for the creature to fill with its desire to bestow on its own, it receives room for work.

In this void, there is a lack of the Light of faith, the Light of bestowal, Hassadim (Mercy). If the creature is able to fill this empty dimension with the Light of Hassadim, consequently, it joins the Creator and can find there the Light of Hochma (Wisdom) as well.

There are opposite states when the Creator allows the creature to feel itself fulfilled. First, you feel that you stand before an enormous Light that is outside of you for now. This sensation is given to us in the first nine Sefirot (Tet Reshinot). You have to make a restriction on it, lift your inner boundary so that you can receive the Light (in the Nikvey Eynaim), and work in the three lines in order to measure the fulfillment that stands before you with your screen, or to discern to what extent you can receive it in order to bestow.

Thus, we advance, undergoing various states, while not always being aware of them. However, they unfold only when we don’t forget that there is only a single Light and a single vessel that is divided into many parts for our sake, which we have to gradually incorporate into ourselves with the intention to bestow.

On this path, there are two stages for us. The first one is the rung of Bina (Hafetz Hesed) where a person cannot really connect with the others for now and only learns to resist his or her egoism, rise above one’s desires over one’s “evil inclination” that is being revealed to them, and obtains the Kelim of GE (Galgalta Eynaim).

Later on, a person starts working with the “unification of the property of mercy and the vessel” when even one’s desires to receive that are included in him are used solely to bestow.
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From the 1st part of the Daily Kabbalah Lesson 3/15/2011, Writings of Rabash

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Question: Michelangelo said that he didn’t sculpt, but rather chiseled away all that concealed the true image in the stone. What image must I reveal in the boulder of the “environment” so that I may chisel the spiritual bond out of it?

Answer: Pure bestowal. Ask the upper force to come and draw the contours of pure bestowal for you since it is only the upper force that sets boundaries to you. Like Michelangelo, who could sense the contours of beauty within a stone, I must know where my contours, my boundaries are: to what extent I can use the matter of desire in order to bestow and what the limit is beyond which I am unable to do so.

All that is suitable for bestowal becomes a masterpiece of creation, and what is not, I discard for now. Thereby, I beget the image of the authentic world.
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From the 4th part of the Daily Kabbalah Lesson 3/15/2011 on An Integral World

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Our entire difficulty is that when we begin the spiritual path, we desire to act the same way as we acted in our material lives until now where we counted on our own forces and fought for some kind of values. Consciously or unconsciously, all of our calculations were aimed at our own benefit.

The importance of the goal served as the means for attaining it, and it works that way in everything no matter what I search for: rest, money, power, respect, or knowledge. However, I received desires from the environment, become excited by what other people desire, and that is how I was always able to multiply my desires and develop. My own desires did not go beyond the animate body—meaning the desires for food, sex, and family, while my attraction to everything else—for money, power, and knowledge, was adopted only from the external environment, human society.

When a new desire awakens in a person, the desire for the spiritual world, it has to develop by the same paths. But a problem emerges here because when a person enters a society of people who study together with him and he must develop under their influence, then on the outside he only sees the material qualities, such as who is smarter and who learns the material better.

But his desire with which he has to advance, the egoistic “point in the heart,” is “the opposite side of the holy soul.” It has to be developed, and it develops only under the greatness of the goal, the greatness of the Creator.

However, all of these values—the greatness of the goal, the Creator, spirituality, the upper world—are based on the greatness of bestowal instead of reception. And that is where a halt occurs, as it is written, “In the place where the sinners will fall, the righteous will rise and walk forth,” with both the sinners and the righteous living inside one person.

In this regard everything depends on how a person treats his environment. It really begins being a spiritual environment for him only on the condition that he understands that he has to receive from them the impression of the greatness of bestowal, love for the neighbor, meaning a new desire for bestowal, the spiritual desire.

It turns out that a person begins the spiritual path with one single “point in the heart.” This is a very important point, the basis of a person, but it is the “opposite side of the holy soul” and he will never have anything else besides it himself. To this point he has to add all of his other spiritual Kelim until Malchut of the world of Infinity. And he receives all of these desires from the environment because nothing new will develop any longer inside of himself.

The spiritual Kli is received from the environment, and it is called the greatness of the goal, which serves as the spiritual vessel or desire, the place where the person will reveal the Creator, the connection and union with Him.
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From the 1st part of the Daily Kabbalah Lesson 3/16/11

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