Talks about the Steps of the Ladder, Part 58

Why Does it Seem that After Effort, Instead of Progressing, We Regress?

If we invest effort and feel that we regress, it indicates that we are undergoing the revelation of a new vessel. When does it seem that we are “going backward”? It is when there is a revelation of an empty vessel. This takes place when entering the left line, revealing a new vessel, or experiencing new Achoraim (the posterior side of the next spiritual degree). This is actually progress even though it feels negative; it is increased emptiness that will later be filled with corrections and light.

In such a state, we are in the left line and will later move to the right. The alternation of left and right creates what is called “descents and ascents.” However, these are not truly descents and ascents, but are two phases of correction. Such is the process of advancement—left, right, left, right. In the left, we feel empty and perceive ourselves as regressing. And indeed, we do go backward, away from spirituality. We are brought down to collect lower vessels, which indicates that we are ready to correct even those vessels.

Therefore, if we are experienced in spiritual work, we rejoice when feeling despair, confusion, or disarray. We are glad for these states of confusion and dispersion, as these feelings signal the addition of new vessels.

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Talks about the Steps of the Ladder, Part 57

What Can Be Taken from a Friend?

Nothing can be taken from a friend. We can only be externally inspired by the way they work or think. To be inspired by a friend, we need to observe them without their knowledge and learn from their actions. For example, we can observe how a friend constantly writes during a lesson, while we ourselves do not. We can then ponder why they write, and we might assume that they refer to their notes later at home. In seeking such examples, we should focus only on the positive aspects and overlook the negative ones.

Always judge the friend favorably, noting how much they study and strive. Observe various small details and derive benefit from them. This is called “judging a friend favorably”; it is seeing only the good in them because it is from their goodness that we draw benefit, fuel, and motivation.

Therefore, we are never obligated to act or refrain from acting. It is about every person’s personal correction. The Torah does not prohibit anything; it only offers advice for personal spiritual progress. All prohibitions and advice aim to improve the person. If we do not judge a friend favorably, we cannot harm them in any way, but we also cannot draw help or additional strength from them. In such a case, the loss is entirely our own.

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Talks about the Steps of the Ladder, Part 56

What Additional Desire Can We Gain from Society?

We can gain an additional desire for Godliness from society. This is the entire matter of the soul’s fragmentation into many parts. If the collective soul had not divided, we would be unable to determine anything. In its original state, the soul is one vessel full of light, completely sealed, where everything comes from above—Reshimot (records), lights, and desires. When the light departs, the vessel remains as it is, but without light or desire. It would fall and become corrupted even as a single part. Then the light would return, awaken the vessel, and cause it to begin moving.

However, the division of the collective soul into many parts lets us (on our own level and not above it) make an act of free choice. Since the action is on our level, we can take additional desire from other parts; that is, we can be inspired by them. It is impossible to take the original desire of other parts.

We do not determine the meaning of “I” and answers to the questions: “Who am I?” “What am I?” and “How does the Creator give to me?” They are the vessel. We cannot change the contents of the vessel or determine the light that will enter it. The light within the vessel determines our state, thoughts, and desires. The only free choice we have is to be inspired by the adjacent vessel because we are connected at the root. If we were not connected there, it would be impossible to be inspired by a friend.

Two vessels that were connected at the root became separated when they descended into the corporeal world. When they seek to connect in some way, they perform an act of unification, similar to their connection at the root. They seemingly unite the two desires into one. If one takes a desire that is seemingly corrected—a yearning for spirituality, a desire for the Creator—from a friend, regardless of how corrected it is, it is as if they connect the two vessels together above.

This is the only action we are given as free choice, and as a result, we create two vessels within ourselves and also receive the friend’s desire. We then draw light from above that belongs to both souls. In such a way, it is possible to integrate the desire of every friend.

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Talks about the Steps of the Ladder, Part 55

What Is the First Action Required of a Person?

We cannot be compelled to act because every action must be voluntary and arise from internal effort. This effort, or required action, is born out of our innate nature and the extent of light received from above.

This does not mean the vessel suddenly desires change of its own accord. Instead, the vessel possesses Aviut (“thickness” or “coarseness”) and Reshimo (“record” or “spiritual data”), which guide its direction and choices, seemingly working in harmony with the light to bring about change.

However, in truth, we cannot dictate what we will want to do. Every moment is preordained. The only choice granted is to engage in learning. Through study in a supportive environment, we absorb additional desires from the group—desires that are not originally ours.

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Talks about the Steps of the Ladder, Part 54

What Does “Change” Mean?

Change means perceiving the Creator’s qualities instead of the pleasure emanating from Him. Through the light of correction, the Creator shows us His greatness, which reveals the superiority of His qualities.

Revelation of the Creator takes place in two ways:

1. As light of correction.
2. As light of fulfillment.

Therefore, we should first pray for correction and only then for fulfillment. We learn about this in The Study of the Ten Sefirot.

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Talks about the Steps of the Ladder, Part 53

Why Is the Goal Called “Adhesion with the Creator” and not “Correction of the Soul”?

The goal is referred to as “adhesion with the Creator” because it involves attaining a specific state, while correcting the vessels is a means to that end. Correcting the vessel is necessary, but the primary focus is the ultimate purpose for carrying out the correction.

Correction without understanding its meaning is not genuine correction. One could simply be a “good person,” but the Torah demands more—it demands adhesion, equivalence of form, and becoming Adam (man, human)—a term derived from “Adameh leElyon” (“I will be like the most high”).

How can we know what to correct without knowing the Creator? It is through “From Your actions we will know You.” We need some level of revelation of the Creator to emulate Him and understand what we need to become. When we truly seek revelation to understand what we need to correct, the Creator reveals Himself to us. This is called “From Lo Lishma, one comes to Lishma” (from “not for the sake of the Creator” to “for the sake of the Creator”).

Initially, we seek the Creator’s revelation for personal benefit. However, with the revelation, our attitude shifts—we start valuing and desiring the Creator Himself. The Creator reveals Himself to the extent that this revelation changes us and not merely fills us with pleasure.

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Talks about the Steps of the Ladder, Part 52

Who Is the Creator?

Every corrupted trait in a person corresponds to a corrected trait in the Creator. We can know the Creator only after correcting our corrupted qualities toward the intention to bestow. We can only perceive what dresses within our vessels. Without correction, we cannot recognize the Creator.

When we become corrected, we gain awareness of our corrected vessels, and through them, we come to know the Creator. Everything depends on the degree of equivalence of form with the Creator. We perceive the Creator according to the state of our vessels, indirectly, through our corrected qualities.

This is the meaning of “All who judge, judge through their own flaws.” We evaluate everything based on the extent to which our vessels are corrected.

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Talks about the Steps of the Ladder, Part 51

What Is the Reception of the Torah?

Torah is the general light that fills the soul infinitely. This light is called “the Creator,” as it is through this light that the vessel experiences the Creator. Outside the vessel, the Creator cannot be perceived.

The Torah is this light that divides within the collective soul into 613 parts or 600,000 parts. The Mitzvot are the corrections of each part.

In its final state, at the end of correction (Gmar Tikkun), the vessel becomes perfectly aligned with the specific light that fills each of its parts and with the general light designated for the collective correction. This is referred to as “Israel, the Torah, and the Creator are one.”

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Talks about the Steps of the Ladder, Part 50

Chapter 6. Darkness Is Progress

Why was the Torah given? The Torah was given to lead us to action. What is “action”? In the human soul, there are 613 components. Initially, all these components exist within us in a corrupted state. Each one must be corrected, which is a process referred to as fulfilling the 613 Eitin (“counsels”).

If we indeed fulfill these 613 Eitin, each part of the soul becomes corrected, and accordingly, every corrected part of this vessel receives the specific light designated for it. This is called attaining the 613 Pekudin (“commands” or “deposits of light”). In other words, we correct the vessels and fill them with lights, thereby covering the entire structure of the 613 Mitzvot (commandments) and the additional seven Mitzvot of our great sages (Mitzvot de Rabbanan) making up the full 620 components of the soul. These are referred to as “actions.”

The Torah, study, and effort must be aimed at achieving this action, and only then can we merit receiving the Torah.

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Talks about the Steps of the Ladder, Part 49

Does Thinking about the Creator Always Dispel Fear?

No, if a person does not link the fear to the Creator and recognize Him as its source, the fear persists. Only by scrutinizing that the fear originates from the Creator as a means of connection can the fear be resolved. This is discussed extensively in Baal HaSulam’s article that acts as a foundation for discussing these many states, “There Is None Else Besides Him” (Shamati, Article 1).
From a Talk on the Article “Why Is Shabbat Called Shin-Bat in the Work?” 5/27/2002

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