Talks about the Steps of the Ladder, Part 78

Can We Also Derive “Fuel” from Within Ourselves?

We can never derive strength from within ourselves. Since we are in a lower state, where would we draw strength from? To ascend to a higher level, we must receive additional desires and screens, which are corrections.

What is the difference between a small and a great one? The small one lacks additional flesh (desires) and intellect. Why are children not given much strength? It is because they lack the intellect to handle it responsibly. As they grow up, they are given more and more strength and intellect. Without a balance between the two, the system would be dysfunctional. The same applies here. The lower one receives additional negative forces and uncorrected desires from the upper one, which hides itself. Then, the lower one must also receive light from the upper one to correct these empty vessels, and align itself with the upper one.

However, if we do nothing and wait for the situation to improve on its own, nothing will change, and the correction will not happen. In moments of emptiness, we must turn to the group and to the study, and carry out any actions that might help. These actions are called “good deeds,” actions that lead us to goodness. There is no alternative. We cannot find the necessary strength within ourselves.

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Talks about the Steps of the Ladder, Part 77

What Comes After the Correction of “Delighting in Mercy”?

“If a person overcomes and says that the bitter taste he finds in these nourishments are only because he does not have the proper Kelim to receive the abundance because his Kelim are to receive and not to bestow, and he is sorry that the upper had to hide himself, for which the lower one can slander, this is regarded as MAN that the lower one raises.” We work as is written, and receive strength.

“By this, the upper raises his AHP. ‘Raising’ means that the upper one can show the lower one the merit and the pleasure that exists in the Kelim of AHP that the upper one can reveal. Thus, from the perspective of the lower one, it follows that he raises the Galgalta Eynaim of the lower one, and by this itself, the lower one sees the merit of the upper one. It follows that the lower one ascends together with the AHP of the upper one.”

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Talks about the Steps of the Ladder, Part 76

What Does the Upper One Do After the Lower One Raises MAN?

“By this, the upper raises his AHP. ‘Raising’ means that the upper one can show the lower one the merit and the pleasure that exists in the Kelim of AHP that the upper one can reveal. Thus, from the perspective of the lower one, it follows that he raises the Galgalta Eynaim of the lower one, and by this itself, the lower one sees the merit of the upper one. It follows that the lower one ascends together with the AHP of the upper one.”

All levels consist of ten Sefirot. The Sefirot Keter, Hochma, and Bina are called “Galgalta ve Eynaim” (GE), and the Sefirot Zeir Anpin and Malchut are called “Awzen, Hotem, Peh” (AHP). This structure applies to every upper and lower one. The upper one lowers its AHP (its Zeir Anpin and Malchut) into the lower one and seemingly empties them, as though there is nothing within it.

If the upper one’s AHP is empty and devoid of light, the lower one feels emptiness. Why does the upper one empty its AHP? So that the lower one can correct its GE, as the AHP of the upper one resides within the GE of the lower one—its “vessels of bestowal.”

What are “vessels of bestowal”? These are vessels that want nothing for themselves. If we want nothing, we feel no emptiness. Therefore, the emptiness brought about by the upper one is meant to help the lower one acquire the correct measure, and understand the level and extent to which it needs to correct its GE.

Initially, there is a flaw in the GE of the lower one. The lower one must bring these vessels to a state of “delighting in mercy” (Hafetz Hesed), desiring nothing for itself, vessels of bestowal. When these vessels reach the state of delighting in mercy, the lower one will no longer hold a negative and empty perception of the upper one. This is how the upper one shows the lower one its emptiness and provides a measure for the extent in which the lower one needs to correct itself.

In our current state, we feel a harsh sense of emptiness, as though we have nothing. This is the influence of the upper one’s AHP. We should not dismiss this feeling or deny our state. Instead, we should add effort.

Therefore, it is written, “Everything that is in your power to do, do.” This happens so that we add vessels, screens, and forces that enable us to sense that even in our current state, where it seems that the upper one has nothing, we suddenly begin to feel that the upper one contains everything. The upper one is perfection; it lacks nothing. This realization is not because we become indifferent due to a lack of vitality, but because the upper one is inherently good, contains everything, and nothing is lacking.

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Talks about the Steps of the Ladder, Part 75

What Is Choice?

“At that time, there is room for choice, for the lower one to say,”—not verbally, as words hold no true value here, but rather by reaching an inner understanding, an awareness, a state of recognition in heart and mind—“that this whole concealment that he feels is because the upper one restricted himself for the sake of the lower one.” What is choice? It is to reach the understanding that restriction, confusion, and feelings of emptiness are all meant to provide the opportunity for choice.

“This is called ‘When Israel are in exile, the Shechina [Divinity] is with them.’” The Shechina represents the upper degree. In our current perception, it appears to be in exile. “That whatever taste he feels”—in relation to the upper—“so he says,” meaning we determine our worth of the upper one based on that sensation. “That is, it is not his fault that he does not feel the taste of vitality. Rather, in his view, there really is no vitality in spirituality.” Our judgment always stems from what we feel and have.

So then, what is choice? “If a person overcomes”—“overcomes” means doing everything within our power, with all available effort, and acting accordingly. There is no clear path, but in the meantime, we should engage in various external actions within the group: studying together, helping friends, and drawing inspiration from them in order to gain additional strength.

“And says that the bitter taste he finds in these nourishments”—meaning in the upper one—“are only because he does not have the proper Kelim to receive the abundance because his Kelim are to receive and not to bestow, and he is sorry that the upper had to hide himself, for which the lower one can slander.” In this state, we become critical of the upper one, thinking that it holds no worth. “This is regarded as MAN that the lower one raises.” Frustration and discontent transform into a plea. By taking deficiencies from others around us, through mutual study and receiving light from above, this deficiency and dissatisfaction with life becomes MAN, a request that the lower one raises. We ourselves do not know how we raise this request, but nonetheless, such a relationship with the upper one is called “raising MAN.”

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Talks about the Steps of the Ladder, Part 74

Where Do We Have Free Choice, and Where Do We Lack It?

RABASH writes about where we have free choice in his article, “The Association of the Quality of Judgment with Mercy”: “The main work is the choice, meaning ‘choose life,’ so there will be Dvekut [adhesion], which is Lishma [for Her sake]. By this, one is rewarded with Dvekut with the Life of Lives.” Among all the actions we perform in life, just one action is given for free choice.

If we conduct a scientific examination on ourselves, we find that in all of our body’s biological and physiological processes, including the complexity of our brain (of which only around two percent is utilized), nothing operates voluntarily. Everything functions automatically. Even the brain, thought processes, and apparent decisions operate like a computer preprogrammed with data, operating based on initial parameters and our inherent nature.

We discover that we are no different from any other creature and act solely according to nature’s laws with no ability to choose or introduce new parameters. There is no source from which to draw this input, nothing external to teach it. Everything that enters our “computer” is already predetermined.

Therefore, we have no free choice. Baal HaSulam explains in “The Freedom” that in life, we have only one action of free choice: “And you shall choose life.” There is no need to focus on any other action, he emphasizes, as other actions unfold automatically, whether we want them to or not. If we focus on this single point of choice, we succeed in building our true self.

RABASH continues, “When there is open Providence, there is no room for choice.” There is no person in such a state. What is open Providence? The whole of reality and all created beings operate according to an inner plan and programming, making it as if the person is nonexistent.

“For this reason, the upper one raised the Malchut, which is the quality of judgment, to the Eynaim [eyes].” This is because under open Providence, there is no choice, and the purpose is for us to be independent, to establish something of our own. Why? It is because, through our independence, we will feel who we are and we will know what we are. By acting from our own self, we can rise on our own to the level of the Creator, for “to adhere to Him” means to reach that same level, absolute identification, and to adhere as equals with the Creator.

“This created a concealment, meaning that it seemed to the lower one that there was a drawback in the upper one.” The concealment of the upper one is designed to give us free choice. How is free choice given to us? We are sent a feeling, a thought, that the upper one, the spiritual world, is nonexistent, and that we merely live in this world like animals, with no one watching over us. This concealment is given specifically to those who want to advance, to those whom they want to elevate, to turn into human beings and grant them free choice.

The beginning of this concealment is what we feel in our current state. How? Anyone who wishes to attain something of the unknown already experiences some concealment. The AHP of the upper one (the lower part of the upper degree) begins to act on us, drawing and enticing us to seek it through the concealment.

“There was no Gadlut [greatness/adulthood] in the upper one.” It is what we feel. If we feel this way, we fall into despair. The study ceases to attract us and the path becomes unclear. This means we have already entered the process.

“Subsequently, the qualities of the upper one are placed within the lower one, meaning they are deficient. It follows that these Kelim [vessels] have equivalence with the lower one, namely that as there is no vitality to the lower one, so there is no vitality in the upper qualities.” The lower one perceives that even in the upper one there is no vitality. Why? It is because the upper one deliberately strips itself of light, showing the lower one that it has nothing.

“In other words, he feels no taste in Torah and Mitzvot [commandments] for they are lifeless.” This is why it is said that studying Kabbalah is dangerous. Even for people who observe Torah and Mitzvot and do all that is required, when they are in a state of descent, everything appears tasteless and meaningless, to such an extent that they begin to belittle even these practices.

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Talks about the Steps of the Ladder, Part 73

How Do We Progress Without Knowing What to Do?

The solution is simple: Study the process of the four phases of direct light, where the light creates the vessel, builds it, gives it all of its qualities, and then turns the vessel from good to evil and from evil to good, that acts upon it according to its wishes. The same light must continue to work on us; there is no other solution.

Therefore, Baal HaSulam writes in item 155 of his “Introduction to the Study of the Ten Sefirot”:
“Therefore, we must ask, Why then did the Kabbalists obligate every person to study the wisdom of Kabbalah? Indeed, there is a great thing about it, which should be publicized: There is a wonderful, invaluable remedy to those who engage in the wisdom of Kabbalah. Although they do not understand what they are learning… .”

Understanding is not required, only desire and yearning. If we have a yearning, we have the ability to advance. Without yearning, we cannot do anything.

“Through the yearning and the great desire to understand what they are learning, they awaken upon themselves the lights that surround their souls. This means that every person from Israel is guaranteed to finally attain all the wonderful attainments… .”

That is, to reach the end of correction and adhere to Him, “with which the Creator contemplated in the thought of creation to delight every creature.” Every one of us is already in the state of the final correction, but we must uncover this state for ourselves, as it is written, “And you will eat the old supply and clear out the old because of the new” (Leviticus 26:10).

“And one who has not been awarded in this life will be granted in the next life, etc.” Such is the process “until one is awarded completing His thought, which He had planned for him.” We reincarnate into this world until we reach the experience of Ein Sof, which is where we already exist, but cannot yet feel.

In our current state, we are unconscious. Gradually, we cleanse our vessels of perception and we feel more and more until we reach the end of correction. What do we correct? We correct our vessels and expand our capacity to feel the state called “the end of correction.”

If we study correctly according to the conditions set by Kabbalists, we receive a force from above that guides us to the goal of creation. This force leads us in various ways, intentionally bringing failures and disappointments so that we feel the need for the Creator’s help. Progress happens solely through the light, so there is no other path but through the study of Kabbalistic books.

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Talks about the Steps of the Ladder, Part 72

What Should We Do in Every State to Progress?

We need not do anything. If we decide on a certain action that we seemingly need to do, we then ruin the entire process. How can we know what we need? There is but a single force that can help us: the reforming light.

We have no understanding or prior knowledge of how to move from one state to another. Before entering a certain state, we feel as if we encounter it for the first time. Without a new vessel, we have no idea about the new state’s structure, how to correct it, or how to fill it with light.

At every level, we must follow the process of left, right, and middle again and again. From the left, we attain the vessel; from the right, we correct it; and afterward, in the middle line, we fill it. As long as we have yet to reach a certain level, we have no understanding of what we should do. This is why Kabbalists call the spiritual path “steps.” What we have yet to attain is nonexistent.

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Talks about the Steps of the Ladder, Part 71

What Is the Purpose of Creation: Is it “to Adhere to Him” or “to Benefit His Created Beings”?

“To benefit His created beings” is a state, while “to adhere to Him” is an action. Through “adhering to Him,” we receive the thought of creation, which is to benefit His created beings. If we progress correctly toward the goal, we follow the middle line, which is neither right nor left but a union of both. From the left, we receive desires; from the right, we correct them with the intention to bestow, and from both, we ascend in the middle line.

In Baal HaSulam’s “Letter 17,” he describes how to perform this action: “Let me explain to you the meaning of the middle pillar, which is the meaning of ‘The Torah, the Creator, and Israel are one.’”

• “Torah” – the light, the laws, and the rules of spiritual progress.
• “The Creator” – the goal.
• “Israel” – the person, the soul yearning to return to the degree of adhesion with the Creator.
• “One” – States 1 and 3 are one, and a person must, through their own efforts, ascend to this state.

“The purpose of the soul when it comes in the body.” Why in this world are we composed of body and soul? So that the soul will “be rewarded, while clothed in the body,” during our lifetime here in this world (Kabbalah never speaks of the afterlife, only of what we should attain during our lives here in this world), “will return to its root, with adhesion with Him.” In this lifetime, we need to climb all the rungs of the spiritual ladder, starting from the degree called “this world,” which is the degree opposite to goodness and the goal, and reach the end of correction. Whoever does not complete the path in one lifetime will do so in several lifetimes.

Throughout the generations, the same souls reincarnate and return to this world until, at the end of the process, they reach State 3, “as it is written, ‘To love the Lord your God, to walk in all His ways, to keep His commandments, and to adhere to Him.’” The ultimate goal is “to adhere to Him,” as it was before the soul was clothed in a body.

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Talks about the Steps of the Ladder, Part 70

How Is the Choice Between Good and Evil Made from this Middle Point?

“Middle” means that good and evil seem equal. But how can we distinguish between them? In our world, there are no labels of “good” or “evil” attached to desires, temptations, or actions. If there were such labels, we would have no free choice. We are positioned between and surrounded equally by all kinds of possibilities.

But if the possibilities are equal, how can we choose? What choice can there be in Klipat Noga, in something half good and half evil, if we do not know what direction to take? After all, we are clueless as to what lies ahead of us. If we knew in advance, what choice would we have? How, then, do we make a choice?

It is only through descents and ascents, through failures. As it is written, “There is not a righteous man on earth who does good and did not sin.” From the failures and the feeling of how the situation is opposite to the spiritual degree, to perfection, to the Creator’s state, we come to recognize the Creator through negation and learn who and what He is, as is it written about “the advantage of light from within darkness,” and then we yearn for Him.

This is how we gather these yearnings until they build a genuine desire that leads to a cry to the Creator from which we receive strength, and we can then adhere to Him. This happens only through the feeling of failure.

The wars mentioned in the Bible with Amalek, the Klipot, and the many conquests are scrutinies of distinctions that must be made in order to reach the Land of Israel (“Land” [Eretz] meaning “desire” [Ratzon], and “Israel” meaning “straight to God” [Yashar-El]), a place where our desire aligns precisely with the desire of the Creator. It is a state where we receive a screen at the level of the light that dresses the level of Ein Sof.

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Talks about the Steps of the Ladder, Part 69

Why Is It Necessary to Awaken the Evil Inclination in a Person?

Baal HaSulam describes this entire process in his “Introduction to The Book of Zohar”:

• In State 1, the Creator created Ein Sof, and through the five worlds of Adam Kadmon, Atzilut, Beria, Yetzira, and Assiya (AK and ABYA), lowered the created being down to this world.
• In State 3, the created being returns, by its own efforts, to the level of Ein Sof.
• The entire process of the created being’s return to Ein Sof is called State 2.

What is the difference between State 1 and State 3? In Ein Sof, the created being completely and perfectly exists in the thought of creation to do good to His creations. The light and the vessel are united in an unchanging state—the one and only state that the Creator created, which is eternal and perfect. However, in this state, the created being is like a fetus in its mother’s womb, at the root degree of the desire’s coarseness (Aviut de Shoresh), where it only feels the light of Nefesh, a basic, minimal light. To attain adhesion with the Creator, the created being must undergo the construction of its vessel, as if it itself creates the desire to adhere to the Creator.

The created being lacks this deficiency, the desire to adhere to the Creator. To develop it, the created being needs to descend into a state opposite to Ein Sof and, through its own will, ascend back to Ein Sof with this deficiency, which is a process called “raising MAN.” This is done through prayer and good deeds. In other words, through corrections, the soul ascends to Ein Sof.

To accomplish this work, we need to possess two opposing forces, two “angels.” These two forces, which are the qualities of the light and the vessel, already exist in Ein Sof in perfection and adhesion. For them to become opposites, a spiritual action called “the breaking of the vessels” takes place. In this process, the screen (the connection between the vessel and the light) shatters. Since nothing connects them, we start feeling two separate forces within ourselves: the struggle between the good and the evil forces, the good inclination and the evil inclination. The good force is the spark of the Creator called a “part of Shechina [Divinity] from above.” The evil force is the stony heart, Amalek, and the three impure shells (Klipot).

We are in the middle, between these two forces, good and evil, as Klipat Noga, which is neither good nor evil. It depends on which force we align ourselves with—good or evil. Therefore, Klipat Noga is called “half good and half evil.”

How can we know where there is good and evil? Our path is always filled with descents and ascents, ascents and descents. First, we enter the left line, see that it is evil, and move to the right line, then again return to the left, and once more move to the right. In such a way, we move between these two forces and ascend until the end of correction.

It is impossible to ascend a step directly. We need to first fall to the left, see that it is evil, and then move to the right. Why can we not just move to the right from the beginning? It is because, by nature, we are initially drawn to the evil inclination, as it is written that “the inclination of man’s heart is evil from his youth.”

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