Question: What is the Light of Hassadim and how is it brought about?

Answer: When with the help of the Surrounding Light that Reforms I cultivate my point in the heart, it becomes my setting to bestow to the Creator. I acquire this ability. The Light of Hassadim releases me from egoism, and I rise above it. It is as if I received a hot air balloon that lifts me off the ground and I can fly!

The Light of Hassadim is the Light of Bina, the Light of freedom. I break free from my egoistic desire, as if exiting Egyptian bondage and becoming free from the rule of my ego. I rise above it, and it no longer burdens me. I am no longer bound by any egoistic qualities that make me steal, lie, and hoard; I withdraw from it all and become free, as if watching the whole world and myself from above, soaring in the air. This is the kind of freedom given by the Light of Hassadim.

The Light of Hassadim expands horizontally rather than vertically because it doesn’t depend on the level of desire. It is similar to a “generous spirit”: “Here I am, ready to bestow to everybody, without being ruled by my will to receive. Take all that I have; I don’t mind! I am connected with the Creator; I am united with Him and don’t feel any restrictions on my egoism; it has no power over me anymore.”

If a person steps out of egoism to such a degree, while ascending in the Light of Hassadim, he frees himself from the angel of death, rising above it.
[32114]
From the 3rd part of the Daily Kabbalah Lesson 1/7/2011, “Explanation of the Article, ‘Preface to the Wisdom of Kabbalah’”

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The purpose of creation is to do good to the created beings. To achieve this, the creature has to be outside the Creator, the bestowing desire, meaning that it has to be in the will to receive. On the other hand, in order to reach perfection, the creature must become similar to the Creator. Therefore, it has to consist of two opposite forces: the desire to receive pleasure and intention to bestow.

It is surprising that the two opposite forces can co-exist inside one person. In truth, however, they are merely seeds. If a person wants them to grow from the smallest level, he has to arrange a correct connection between them. Otherwise, he won’t mature and will remain with a black point of desire that he received from Malchut and a tiny spark of the property of bestowal from Bina.

Growth begins when a person compares these two forces and sorts them out. Thereby he gives the Creator an opportunity to raise him while he combines them on his own: a mutual inclusion of Bina and Malchut so that Bina always stays above Malchut.

It is written: “Man will always turn his good inclination against the evil one.” This means that he himself has to forge this war: to identify the opposites within, force them into battle, and use them to build himself instead of covering them up.

This presents a problem because we avoid self-analysis and try to cover up internal conflicts instead of finding strength with the Creator, the source, so as to defeat the force of reception with the force of bestowal. But if a person understands that everything is sent by the Creator and evokes confrontations within himself, he finds a way to put things in order. He understands that all of his problems and experiences consist of two opposite forces that he must discern and align.

This is possible only if a person employs them in a real action inside the group. In the end, everything he feels must direct him towards love of others.

If it isn’t the case, then it means that a person hasn’t transformed or established a correct connection between the desire for pleasure and the spark of bestowal yet. Only by filling this connection with love of others will he become similar to the Creator in his properties.
[31961]
From the 1st part of the Daily Kabbalah Lesson 1/6/2011, “What Does It Mean that the Ladder Stands Diagonally in the Work”

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The further the Partzufim descend, growing more distant from the perfection of the world of Infinity, the more they divide. The difference between the right and left sides, the upper and lower parts, the front and back, the male and female parts, becomes clearer and more significant.

When there is perfection, everyone is perfect in their actions, although of course, each one in his own way. When there is perfection, all are equal. If we attain the total inter-inclusion of souls, then even the tiniest soul attains all the other souls and there is no difference between them. Each one attains the entire Light of Infinity, but in his own way, which is precisely his virtue.

Therefore, the lower spiritual objects descend, the more complex they appear, consisting of different parts. At first all of these parts were in the world of Infinity, and overall it seemed as if there were no differences between them. Then they started to become slightly different: one was a little more to the right and the other to the left (from the point of view of the Light of Hassadim), or above versus below (from the point of view of the Light of Hochma), or in the front versus in the back (from the point of view of the Kelim).

All sorts of differentiating forms appeared, indicating a lack of perfection, which needs to be made up for. In the world of Atzilut these qualities become very noticeable: In Atik it is impossible to detect any differences, in Arich Anpin they are already a little bit apparent, and in Aba ve Ima the divisions are very clear – the front and back sides, above and below (Aba ve Ima and YESHSUT).

However, ZON are already two different Partzufim: Zeir Anpin and Nukva, which require greater corrections in order to complete each other. We, the souls, are completely divided from one another by horrible hatred, repulsion, and a huge abyss between us. There is no more discussion of complementing each other in any way. We must first realize our evil and understand how divided and distant we are, then desire to come closer, and then find a means for it and the One who can help us.

We broke and lost consciousness. All we can do is ask for help, if we can. That is why there is a ladder of worlds, which are degrees of discerning the flaws and separation between all of their components.

And there is a reverse law operating here. If we look from above downward, then the difference between the male and female parts (Zahar and Nekeva), the Creator and creation, bestowal and reception, becomes revealed more and more. But when ascending back up, we reveal this difference more and more, first considering ourselves totally righteous, and then discovering an increasingly greater difference between ourselves and bestowal until we reveal all of it. Thus, we end up with two opposite triangles.

When we ascend, then we reveal an increasingly greater number of details in the worlds, which the Light illuminates for us. The upper level in relation to the lower is like the entire world next to a tiny grain of sand according to the number of constituent parts and their quality.
[32311]
From the 3rd part of the Daily Kabbalah Lesson 1/9/11, Talmud Eser Sefirot

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Talmud Eser Sefirot, Part 8, Item 53: All ten Sefirot have Zahar and Nukva (male and female parts), divided into two different realities. ZON, which contains most of the notion of death because it had seven kings who died, has male and female qualities, divided into different Partzufim. Sometimes it appears as if they are connected, but that is not so because they are attached to each other back to back through a shared wall (Ahoraim de Ima).

The Zohar says, “Until Hesed came and divided them,” meaning Hassadim and Gevurot from the union of Aba Ve Ima that descend into ZON, severing and separating ZA and Nukva from each other. That’s because they can unite only by becoming separate, big Partzufim.

First of all it is necessary to reveal the flaws separating Zeir Anpin and Nukva (the Creator and creation). Then we see that this wall between them (called Kotel) has to exist and be felt! Without it we will not find out how to make a calculation, what to ask for, and where to make efforts in order to revoke this wall and turn it into a place of union.

Perfection can only be reached out of the sensation of deficiency. I have to reveal this wall separating us. That is why there is a custom to come and pray by the Temple Wall. We pray for the wall to disappear so we would be able to enter the Temple, the place of holiness, the unification of Zeir Anpin and Nukva that ascend into Aba ve Ima and become as one whole. Aba ve Ima is the “Holy of Holies” of the upper spiritual Temple – the level of GAR of the Light of Hochma.
[32308]
From the 3rd part of the Daily Kabbalah Lesson 1/9/11, Talmud Eser Sefirot

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Question: What does it mean to make efforts while reading The Book of Zohar?

Answer: While reading The Zohar, we have to identify with the book’s narration as much as possible. The Zohar talks about ascent up the spiritual degrees, about the qualities that a person must have in order to be on those degrees.

We want to attain these levels in order for them to be revealed in us. While I read The Zohar, what do I want to be filled by? What are all of these qualities that I read about, such as HaGaT, NeHY, Tifferet, and Malchut? What should I identify myself with?

This is called a desire to know what I study, meaning to unite with it. That is how we awaken the Light from these high states, causing it to influence us.
[32295]
From the 2nd part of the Daily Kabbalah Lesson 1/9/11, The Zohar

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Question: What do we have to do so The Zohar will find its way into the deepest recesses of the heart, into our desires and thoughts?

Answer: Open your heart. Nothing else is needed. The most important thing is not to despair and not to relax, and to make efforts precisely when the going gets rough. The article “Donkey Driver” in the Introduction of The Zohar is exactly the place where it explains that when you are walking along and your “donkey” (in Hebrew “donkey” is “Hamor,” originating from the word “Homer,” matter, the will to enjoy) can no longer carry its burden, you are sent a “donkey driver” that helps your “donkey” to ascend.

This driver stings the “donkey” with a sharp stick and it’s unpleasant. However, it makes you move forward. Therefore, if you agree to have a driver like that, you will receive him. But you have to ask for these “stings.”

Question: I know how to ask for good things, but how can I ask for the “stings” of the donkey driver?

Answer: If I don’t identify myself with my ego and want to be liberated from it, then I think the opposite: The more “stings” it receives, the more able I am to distance myself from it, to run away from it and ascend above it.

These “stings” do not wound me, but my ego. If I separate and detach from it, then we are separated by a distance and I therefore do not feel the “sting” that passes over it. The sting comes only in order for me to part with my ego. Then I don’t perceive these blows as happening to me, but to my “Pharaoh,” and in the meantime I ascend.
[32291]
From the 2nd part of the Daily Kabbalah Lesson 1/9/11, The Zohar

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Question: What were the final efforts you made before the Creator answered you? What did you do before passing the Machsom?

Answer: The question is incorrect because this happens unexpectedly. What works is the sum of all the different efforts, some of which you do not even suspect are there. Only later, when you sort out the “accumulated collection” do you start to understand that everything you went through was necessary for you to attain what you just attained.

However, as long as the end result of all the efforts is not revealed to you, you do not know how much is left. That is why it is impossible to say that some specific effort brought you to completion.

Question: What was special about your efforts?

Answer: I think nothing besides patience, persistence, and consistency (of course, with the background of worries and everything related to them). Baal HaSulam writes about this in the famous example in Item 133 of “Introduction to Talmud Eser Sefirot“: “And only the heroes among them, whose patience endured, defeated the guards and opened the gate. And they were instantly awarded seeing the King’s face….”

Who is a hero? It’s a person who had enough patience, who did everything possible not to veer off the path.
[32263]
From the 1st part of the Daily Kabbalah Lesson 1/9/11, Writings of Rabash

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Question: Sometimes you say that we only need to cleave to the Creator, and sometimes that the key is to unify with the group.

Answer: Your path to the Creator lies through the group, the medium by which you come to Him; otherwise, there is nothing to discuss. For example, I am told that I have to go to Jerusalem, but they don’t tell me how I am supposed to do get there: by train, bus, car, on a donkey, or by foot.

So do we say: “You have to merge with the Creator.” But when you hear this, you should automatically understand that without unifying with the group, you won’t find the Creator.

In fact, you can unveil Him only as a form clothed in matter. And where is this matter? It is in your mutual connection. In the place where you will first find hatred, you will later discover unity regarded as the Creator.
[31982]
From the 4th part of the Daily Kabbalah Lesson 1/5/11, “The Wisdom of Kabbalah and Philosophy”

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In order to give the Kli freedom of choice, the Creator put two opposite forces in it: reception and bestowal. Creation is in the middle between them as the third line, as the fulcrum of a scale, and it decides which way to incline. That is how we are given the opportunity to be independent.

Question: What does it mean that creation “decides”? After all, when faced with a choice between good and evil, I will always choose good.

Answer: It depends on what you consider good. There are two scales: true versus false, and bitter versus sweet. Creation is being offered two ways of evaluating: good can be the receiving desire or the bestowing desire, and either can be felt as evil as well. The analysis can be made by the fulfillment in the receiving vessel or by the fulfillment in the bestowing vessel, in the left line or the right line.

You have two opportunities, each containing many traits. From these traits you begin to piece together the picture of your attitude. You thereby build yourself, putting together your spiritual Partzuf with all of its organs, tendons, flesh, bones, and so on. That is how many details you have to bring together into one whole.
[32011]
From the 4th part of the Daily Kabbalah Lesson 1/6/11, “The Wisdom of Kabbalah and Philosophy”

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Question: What is the Creator’s help?

Answer: If a person tries to reach love and unity above hatred and repulsion, he will see that this is impossible. Good intentions turn to their opposite every time.

At first when making unsuccessful efforts, a person feels that this happens to him because of himself. Later the same efforts show him that the reason for it is a certain external force.

Then, by accumulating more new impressions, a person discovers that it isn’t some foreign force, but the Upper Force that directs him in this way and illuminates his negative attitude to others by means of various situations in life. That is how a person starts to reveal the Creator as the cause of the negatives and positives. He discovers that the Creator is the force that’s necessary for combining opposite extremes. Without His help a person cannot combine these two qualities inside him.

After that, this also turns out to be insufficient. It’s not enough that the Creator helps a person improve his sensation and arrange his life comfortably. Until now my bad attitude to others was unpleasant to me, but now I want the opposite: to use everything for connecting with the Creator. The combination of opposites has to happen inside the Creator and be completed only there.

That is how a person gradually ascends up a slanted ladder. At first he wants to put his Kelim in order, but then with their help, he turns to the Creator and finds the right combination with Him. Stage by stage, the right attitude to creation becomes apparent in a person: He goes from the means to the cause, from efforts to correct his desires to the realization of why he is doing this and what he achieves by it.

The goal is not to enjoy fulfilling your vessel, but to attain the upper root by virtue of your work. Then your attitude changes: By uniting Bina with Malchut, you discover Keter, the point of the letter Yod (י), which is the beginning of the letter Aleph (א), symbolizing our work and ascent up a diagonal.
[31954]
From the 1st part of the Daily Kabbalah Lesson 1/6/11, Writings of Rabash

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