Question: Usually I love in a person what I love in myself, and hate what I hate in myself. But I do not want conflicts with other people because I have not yet corrected myself.

Recently, I went to a play in a theatre and I had a question: Is it possible to empathize with some kind of drama on stage or in life, and thus learn to avoid conflicts and start loving other people more?

Answer: You have a great opportunity—work in a group. Play various theatrical productions of love and hate there. Try to strive for unification, for love, all the time. Then you will feel how your nature reveals mutual hatred, rejection from each other, to you.

Thus, you will always be in the right combination of love and hatred. And everything will be great. You can literally work it out in life. We are given a ten precisely for that.

There is thus no reason to go to the theater. The theater is right in front of you.
[259491]
From KabTV’s “Fundamentals of Kabbalah,” 12/29/19

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The personal desire of each one is very small, he is able to enjoy only the pleasures of this world. If one acquires the desires of the Creator, that is, the intention for the sake of bestowal, one gains unlimited desire, a spiritual vessel, and to its extent enjoys not receiving, but bestowal. One is no longer in isolation, in the grip of temporary, random, personal sensations, but in a sense of eternal, perfect and infinite fulfillment.

This is the difference between selfish desires and altruistic desires. In fact, the purpose of creation is to delight the created. We should enjoy it, but in such a way that the Creator can give us unlimited fulfillment; that is, we would not limit ourselves. Therefore, we need a desire that is outside of creation without any boundaries. And this can only be with bestowal.

It scares us that we supposedly break away from our “I” and lose ourselves, falling into slavery to the upper force. But this is not at all true. On the contrary, we exchange a tiny, temporary, random, limited desire for a perfect, eternal and unlimited one. That is the whole difference. But for this it is necessary to overcome the psychological barrier: It is my desire. And I grab onto it like a baby onto an old teddy bear. He cannot let go of it, although the whole world is offered to him in return: go, enjoy, and open new horizons. No, he only wants this bear, clutching it to himself, because it is “mine.”

So we disagree with parting from our petty egoism, although it gives us only trouble. In fact, these problems are a help to us, a call from the Creator to exit egoism. But no matter how hard we try to get the toy out of the hands of the child, he does not let it go.

The wisdom of Kabbalah is trying to explain to us that it is worth leaving your egoism and starting to work in a group. However, we have great difficulty accepting these explanations. We are tightly closed, limited, and unable to think just above this selfish border, above our old bear. We cling to it and it seems to us that our whole life is enclosed in it.

Only the group, only the light that reforms can help and change something here. Therefore, the Creator, in preparation, breaks up the common soul and says: “May one help one’s neighbor.” I cannot help myself, I am not able to fight my egoism, but I can help my friends. And so it is for each of us.

Everyone in the ten thinks about the others, and thanks to this we have the opportunity to let this bear go, open our hands, and in return, enter another world, another reality. The Creator has done great preparation to give us this lucky opportunity. We need only listen to the Kabbalists’ advice. We are at a critical point today, and we can realize this transition if only we seriously think about it and don’t miss the chance given to us.¹
From the 1^st part of the Daily Kabbalah Lesson 1/28/20, “Bestow Contentment to the Creator”
¹ Minute 04:00

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We can imagine what the prayer to the Creator should consist of. We can discuss it in general. But why is it so difficult to utter these words that address Him? I have to feel myself, and myself as a part of the group, see their contribution, and the impression of the Creator that I receive through them. I gather all these impressions inside, and use them to turn to the Creator through the ten.

I have to put it all through my heart. Whenever the heart is unable to do the work, I help with my mind, my thoughts. It is best for it to be the work of the heart, for the mind to merely support the heart when I cannot feel my mind at all, working exclusively with the senses.

This is how we must work throughout the day, every day, gathering inspiration from all the friends. I do not even need to physically meet with them for that. My friends are in my heart, and I exert effort to feel them, become inspired, and feel the Creator, common to us all, within such inspiration. With this inspiration from the Creator that I receive through my friends, I pass the prayer back to Him, MAN, also through my friends. This is the circle of our work.
From the 1^st part of the Daily Kabbalah Lesson 1/29/20, “Bestow Contentment to the Creator”

Minute 51:50

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We cannot reach equivalence of form with the Creator by focusing only on Him. The Creator is elusive and inaccessible to our personal perception. However, by tuning our perception to mutual love in the ten, we direct ourselves to the Creator.

The Creator is concealed; He exists only as an impression in our spiritual vessel, the ten. The ten takes care of bringing contentment to the Creator through themselves. It turns out that in order to bring joy to my friends so that I bring contentment to the Creator, I rise above my egoism, self-concern, and all this care reaches the Creator. Caring for friends turns into a vessel (Kli), clothing my care for the Creator.

The Creator is clothed in my concern for the friends, for the ten. I cannot build a relationship directly with Him, but if I am ready to take care of my friends, the Creator clothes in this care. It turns out that I have practical work that I can do and let the Creator clothe into it.

Therefore, it is said: “From love of the created beings to love of the Creator,” and the love of the Creator is realized within the love of the created beings. Only in this way can the communication with the Creator be achieved.¹

My goal is the Creator. I want to care for Him just as He cares for me. But I have nothing to cling onto because I do not know who the Creator is, and I can begin to fantasize about Him, build idols. Initially, Abraham did this by building idols. But then he saw that it is impossible to reach the revelation of the upper force that governs the whole of reality in such a way.

Therefore, Abraham shattered the idols and began to yearn for the Creator who no longer had a statue or image, no one to bow before. The clothing in which we can imagine or form the Creator is the ten, the group. And so, Abraham began to gather people around himself with calls: “Who is for the Creator—come to me!,” “Love your neighbor as yourself,” and “Love will cover all crimes.”

The connection of people is that vessel inside which the Creator is revealed. The correct connection, when everyone cares for the others, is the only “idol” that we are allowed to build so that the upper spirit that fills the group, the ten Sefirot, enters into it. The ten, having reached the correct connection, turns into the clothing within which the Creator dwells. I must perceive the ten as a place, a vessel in which the upper spirit dwells.²
From the 1^st part of the Daily Kabbalah Lesson 1/21/20, Bestow Contentment to the Creator
¹ Minute 16:20
² Minute 23;2

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The Structure of a Ten

Comment: After Abraham, Moses continued developing the spiritual method. He divided the Jewish people into tens, small groups in which everyone could somehow express the property of bestowal and love.

Even books were written by Kabbalists not individually, but in tens, in groups. Interestingly, a ten means not ten physical bodies, but a set of desires. Therefore, two people can also be considered a ten.

My Response: A ten is a complete common desire. In this way, The Book of Zohar was written. Since we are in the last generation, in the final correction, we should try to make the same group as those who wrote The Book of Zohar.

Question: Were you and your teacher also a ten, a group?

Answer: Yes, but it was a completely different state, unlike today.
[257905]
From KabTV’s “Fundamentals of Kabbalah,” 3/6/19

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We keep coming back to reading the same articles, but we must see them in a new way every time, as if reading them for the first time. If I embrace the material as new, it is a sign that I am advancing. The article is old, as it is written “And you shall eat old store long kept,” but every time I find a new taste in it.¹

Cascading from above down, the upper worlds pave the way for us from below up so that we eventually discover that we are standing at the bottom, at the foot of the ladder, which we should climb. Everything is already determined, every degree. The only choice is whether we go through this path in due time (Beito) for each stop, that is, according to a predetermined process moving from one degree to the next, or through hastening time (Achishena), accelerating our ascent in accordance with our efforts and thus changing its character.

All states are already predetermined, but we can enter them through our own will, requesting and making efforts to advance. If we move with the natural course of time, we stand before each degree until the conditions in the old degree force us to change. Therefore, it is a slow and unpleasant journey.²

The internal part of the worlds is the upper light clothed in desires. The external part is the effort that we need to make in order to enter the internality and ascend. We are always in externality in order to achieve internality through our exertion.

At each degree, we pass from externality to internality. Externality represents the conditions given to us in which we need to reveal the intensity of our exertion, desire, willingness, and then we will be rewarded with the internality. This is like the left and right lines from which the middle line is built. The stages of spiritual attainment always go from externality to internality.

Every person first belongs to the nations of the world, which belong to the externality of the worlds. When he understands that it is necessary to reach bestowal, which is possible only through our connection and mutual guarantee, then he reaches the internality and becomes Israel. At each degree we receive new conditions and implement them, moving from the left to the right line.³

We cannot artificially disconnect ourselves from expecting an egoistic reward, it all depends on the extent of our connection. The more we connect, the more we feel that we are dependent on the one. And when I depend on the one—one principle, one source—then everything else disappears from my field of vision because I cease to take it into account, relating everything to the single upper force beside which there is nothing. It all depends on our connection.⁴

Externality rules over us so that we can overcome this external control within us. Every person consists of an external and an internal part and with the help of the group, environment, and study, he must overcome the externality in order to scrutinize the internality and connect this internal part with the internal points of the friends. This is how we will reach the center of the ten where the Creator is certainly waiting for us.

Imagine how we, that is, our internal point, come to a heavy iron-bound gate, and if we are all connected, the gate opens and the Creator meets us on the threshold saying: “Well, where have you been! Come in already! The table is already set and everything is ready for the feast.”⁵
From the 1^st part of the Daily Kabbalah Lesson 12/17/19, “A Handmaid Who Is Heir to Her Mistress”

¹ Minute 0:20
² Minute 4:25
³ Minute 6:30
⁴ Minute 39:30
⁵ Minute 1:19:30

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Faith above reason is a concept completely unknown to us; there are no such words in our ordinary vocabulary. But when we try to achieve connection, we begin to understand that the main observation point is the center of the ten. From it we begin to relate to the spiritual world, not from an individual point of a person, but from this common point in which one dissolves in the ten, leaving one’s egoism and personal, egoistic view of things. So, one rises from one’s animalistic worldview to the human one, starting to look at everything through one’s connection with the ten.

From this, a person can already understand what faith above reason is with the view of everything through unification. I do not exist, there is only us, and my foundation and vision come from our connection. The point from which I am observing is no longer in my desire to enjoy but in my desire to give to the ten. And therefore, this point is called faith, the point of Bina, bestowal.

Previously, I looked at everything from my desire to enjoy, and now I look from the point of Bina. It turns out that the point of Malchut rose to Bina, joined it, and it looks at all of creation from there. I join the center of the ten and look at everything with the eyes of faith. As long as I strive to get in touch with the ten and perceive our connection above personal interests and my material, egoistic desires, this determines the size and height of my faith.

I would like to feel and understand the desire to enjoy with my mind, but I connect with my friends and give myself to the common goal, and this means that I gain faith above reason. The Creator does everything to bring me back to my animalistic desire to enjoy, to common sense, to firmly stand on the ground on four legs. But I do not want to return to the ground, I want to cling to the center of the ten as if suspended in the air like a soaring tower.

This is how we build this point, the center of the ten, and start to build a tower in it, a Temple, a house of holiness, that is, a place where Malchut (the house) is connected to Bina (holiness).¹

Usually, we strive to overcome difficulties by ourselves, but this is not correct. The goal is to cling to the Creator. If I want to cope alone, I only increase my egoism, breaking away from the Creator. Therefore, in any obstacle, you need to see a way to stick even more to the Creator, a reason for a request and prayer.²

Rabash, “The Whole of the Torah Is One Holy Name”: That is, any overcoming in the work is called “walking in the work of the Creator, since each penny joins into a great amount.” That is, all the times we overcome accumulate to a certain measure required to become a Kli for the reception of the abundance.

And so it happens at every step. We never jump on it right away, but evaluate and try it more and more, like a cat preparing to jump, until we move to the next state.³
From the 1^st part of the Daily Kabbalah Lesson 11/28/19, The Center of the Ten

¹ Minute 1:00
² Minute 12:40
³ Minute 16:30

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Our broken Kli is gradually moving toward the center of our connection, which begins to feel like the center of the universe, of all worlds, of the entire system of Adam HaRishon, toward the new place where the corrected vessel meets the light. The more we think about it, the more we develop our sensitivity. There is nothing in our world that one cannot feel; it all depends on our invested efforts, our attitude, our desire.

We must strive for this point of connection with all our desires. Both the good and the evil inclination accompany a person to the meeting point where we join together and reveal the Creator. In order to achieve this, each person needs to abandon his “I” and move from the outer rim of the common vessel toward the center of the group.

If together we all think about the single central point, that is, the Creator, and advance toward Him, then everyone stops thinking about themselves and loses their personal self as if it does not exist. Due to the increased focusing on this thought and the aspiration toward the center, we remain with a single concern for the existence of a common system, for its vitality and revelation, and personal worries disappear. Thus, we gradually come to self-restriction and common unity, which creates a place for the Creator to be revealed in order to please Him.

Day after day this picture should become clearer in our feelings and minds, in our inner vision, so that we understand and feel that it really exists. We reveal this state that exists, this upper world, out of nothing.¹

Everything that has happened had to happen. Everything that will happen already exists. The only thing I must do is decide how to move from one scene to the next by applying efforts and my soul’s devotion. I add only my attitude—restriction, screen, and the reflected light—and reveal an already existing state.²

Everything is already perfect; you only need to correct your attitude in order to see that the whole world is an absolutely perfect world of infinity. But we do not feel it, we do not live in it; therefore, we need to change all our senses in order to feel ourselves in the world of infinity.

In order to do this, we have been given the ten to aim ourselves in the right direction, to calibrate ourselves, to focus our vision and perception, to feel ourselves in eternity, in new, true values. Malchut of the world of infinity is the place where we all unite together and merge with the Creator. The Creator is one and the creation must also be one as the Creator. All that we reveal is the oneness of the Creator.

Therefore, the Creator shattered us, giving us the opportunity to seek this unity in different states, in pros and cons There is no evil; there is “help from the opposite,” showing us the discrepancy from the true picture, manifesting it in all our sensations and understanding, in the mind and the heart. And to make this discrepancy more apparent, it dresses it in unpleasant sensations. It turns out that I see not just the distance between my perception and my goal, that is, between the imaginary and the genuine world, but I perceive this gap as suffering, as pain.

Therefore, we call it an evil inclination, although in essence it is not evil but helpful, because it helps us feel how much we deviate from the truth. The most important work is in the ten where we can very quickly correct this discrepancy between us and the Creator.

It is as if I am building a true picture out of my ten, gathering all the correct elements and connecting them with each other, bringing them closer together and focusing until they reach perfect sharpness: ten corrected Sefirot filled with the upper light.³

The ten is a matrix ensuring my contact with the Creator. I feel like I am talking to my friends, but this is not so, this is how I talk to the Creator. The ten is the language of communication with the upper force. The entire creation is a divine book, a conversation with the Creator.⁴

The method for bringing the desire to enjoy in equivalence with the light is: ten different parts of the desire that, despite their differences, connect to become like the light, and then you can see and hear in them the action of light as if in a body or a radio receiver. The stronger the connection, the greater the revelation. All the details of this receiver are already in our hands, and now everything depends on us.⁵

It seems to me that the ten is just ten people. But in fact, the Creator is speaking to me through them and I need to understand what He wants from me when He is expressing Himself through each friend. This is a special code, a language that I need to learn.

Then I will reveal that a ten is the ten Sefirot, and I will see how each Sefira shines with its own color, with a different force and character of glow and different connection with the others. On one hand, they are all included in one formula together, but each contributes its own unique part to it: more wisdom or mercy (Hochma or Hassadim), different types of desire and connection with the upper.

It is as if I am in front of a screen and the more I raise above myself and connect with my friends, the more I understand what the Creator is transmitting to me.⁶
From the 1^st part of the Daily Kabbalah Lesson 11/25/19, The Center of the Ten

¹ Minute 0:00
² Minute 14:50
³ Minute 16:20
⁴ Minute 37:10
⁵ Minute 45:20
⁶ Minute 49:45

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The center of the ten is the point of connection with the Creator, the place of the construction of the Temple, the central point of creation, the point of the beginning of the correction and its completion. With respect to the created beings, everything happens in this point—in the center of our connection. The Creator, on His part, also influences this point, uniting us around it. This is indeed the most central point regarding the actions of the Creator and the actions and intentions of the created beings. The entire system of the universe is arranged so that it pushes the created beings to this central point either according to their will or against it, depending on fate.

This point contains everything. This is why we must direct ourselves to this center as the goal of all our actions, intentions, and prayers. After all, it is against our desire. The Creator created the whole creation outside of His level, except for this point. Therefore, all desires, thoughts, actions, all our egoistic qualities are aimed at the opposite direction from this central point and do not want to be included in it, rejecting the connection.

Scrutinizing the center of the ten, we reveal everything: the central point of the entire universe and the common soul of Adam HaRishon, the purpose of correction—everything is included in this point, in Malchut of the world of infinity. When we begin to focus on this single point, we discover that our actions, intentions, and thoughts do not belong to us, and we can only identify ourselves with those actions that the Creator performs, assembling us in this center.

This point is called “the Temple,” and in order to establish our correct attitude toward the Creator in it, we have to undergo the whole history of development. We will only then reach adhesion with Him—when our yearnings and intentions are only for Him. We have to go through many obstacles to find out that we do nothing by ourselves, but the Creator does everything, both bad and good.

We only need to acknowledge that everything comes from the Creator. And since everything is aimed at this point of connection, the point of adhesion, there is no evil, there is only good because everything is included in the adhesion. The entire inner work of a person is concentrated in this central point. The entire universe and the entire flow of our world are directed so that it would carry a person to the center of this structure called “the soul,” to the point of connection with the Creator.¹

The external egoistic shell (Klipa), which is called “the serpent’s skin” (Mishcha de Chivia), is the coarsest of all. It makes me believe that I am the master of my actions and that my entire life is a consequence of my decisions. Obviously, this is a misconception. A person repeats this mistake over and over again and it leads him away from the path. Instead of rising above the disturbances and adhering to the Creator as the master of all actions, I start beating myself up and regretting my bad actions as if something depended on me.

The Klipa is required for our correction. During his advancement, a person clings to the inner, holy desire, transferring more and more properties under its power. Thus, the inner desire grows and gains strength. But at the same time, the Klipa always rises again, becoming stronger and stronger. Each time we must decide that all this was arranged by the Creator, and therefore, we need to subdue ourselves and accept what is happening.

It is impossible to run away from life! After all, everything comes from the single upper force. Even though I suffer and I am unhappy, it is the Creator who takes me through all the states. I just need to annul myself and accept everything as good. I need to correct only the intention.

To be above everything that happens means to adhere to the inner desire. Sometimes a person is ashamed of his past, regrets it, but this is a Klipa, a serpent. This serpent assures me that this is my fault as if I have some independence, freedom of action, as if I myself create my destiny and not the Creator.

The center of the ten that we want to reach really is a central point. It is not just a simple point of connection but the point of unity. This goal is not one color; it includes the whole kaleidoscope: all the Klipot and all the holiness. If I do not scrutinize the Klipot and do not attach them to the opposite side of this point, it cannot exist. This is the central point of all qualities, pros and cons, only arranged in the correct way. After all, I attribute everything to “There is none else besides the Creator, the good who does good.”²

In the effort to penetrate to the central point of our whole life, of all our efforts, we meet the Creator. This is the place where the Shechina begins. We reveal in it the “field blessed by the Creator,” the area in which we are able to connect because there is the Creator in it who helps us. This is the entrance for those who are knocking on His door, the door to unity.

There, in the center of the ten, we will discover the inner work of each one and the external work between us, about which it is written: “They helped every one his friend.” These two types of work are opposite to each other: either I concentrate inside myself and scrutinize my states or I am with my friends. I find it difficult to connect one with the other. Yet, it is necessary to combine these two opposites together because there is no difference between them in spirituality—it is the same point.

If this is not spirituality, however, they do not meet in one point and there is personal work in and of itself, and the external connection.³

Usually, a person begins to regret his past actions. However, we need to understand that everything happens according to upper governance: “there is none else besides Him.” Therefore, nothing of what had happened depended on me up to this moment. However, from this moment onward, everything depends on me. After all, I already have a group, a ten, a teacher, a method, and I must rise to the state where everything happening is organized by the Creator. I already become initially included in this principle, annulling my “I” and wishing to go by faith above reason.⁴

Everything that happens comes from above and the only way to change something is to integrate into the group and with its help agree with what the Creator sends me. If I kick myself for what happened in my life, it is a lack of faith, a lack of even minimal contact with the Creator.

I feel very bad right now, but I have to be included in this concept of “There is none else besides Him” and let go of the reins, let my horse take me where I need to go. It does not matter to me where it takes me; I give it freedom. After all, it is an angel. Let life lead me where it leads me. After all my attempts to do the right thing, I look back and see what I have done. Why did I live like that? This is the most horrible egoism because I try to put myself in the center of the universe as if I myself control my life.⁵

We have to feel pain, there is no other way. If I put my hand in the fire and feel no pain, the hand will burn. However, it hurts, and I pull my hand out of the fire. It turns out that suffering guides me through life. Therefore, the shame we feel in our egoism is of great help. First of all, it is necessary to rise above it. I am not ashamed of what happened to me because my whole life is one hundred percent controlled from above. However, I do not just withdraw myself, I try to cling to “There is none else besides Him.”⁶

Each of the ten friends works to see that there is none else besides the Creator. This is the place where we meet in the ten, this point where we try to annul ourselves in order to connect with each other and in this connection achieve such unity, called the Creator.⁷

The first moment something happens, we always perceive it as an external disturbance that came from nowhere and, of course, do not associate it with the Creator. Every situation that arises is the revelation of a new broken Reshimo, and therefore, there is no Creator, no upper force. A person never starts from adhesion with the upper force; on the contrary, one concentrates on the case, on the Reshimo itself, which came from the shattering. It then already depends on the environment and one’s preparation in terms of how quickly one can reach correct perception.

A person loses connection with the Creator as if one loses consciousness. This is the revelation of a new informational record (Reshimo), and since they all come from the shattering, obviously there will be no Creator. Therefore, it all depends on how quickly I can dismiss the thoughts of the serpent—that everything depends only on me and on other people of this world.

In our world, we get health insurance in case of sudden illness or accident. In the same way, I must insure myself against spiritual descent so that I will return to spiritual life. Here, only the group can help, there are no other means. The Creator will not insure me, but I can make arrangements with my friends. While we are in this world, we must make preparations and insure the soul the way we insure the body so that when I am knocked down by disturbances, I will receive help to quickly return back to the goal, to the work.

I must get such insurance of the soul in the group because all my work is to reach the center of the ten. Therefore, I prepare connections with all nine friends so that I will be able to reach the center of the ten by falling on their hands. And so, each one falls on the hands of the others.

I will then see that there is no other way to approach the center of the ten but only with the help of the friends. For this, I do not need to have accidents, I know in advance that I am in a shattered state all the time because of the Reshimot coming from the accident, from the shattering of Adam HaRishon. Therefore, it is clear to me that we can only rely on the hands of the friends and we need to strengthen the connection with them. I will help them and they will help me, and we will very quickly approach the central point between us.

The integral point connecting us all is called the center of the ten. If we are all directed in such a way so as to bring contentment to the Creator, then even egoism supports this because the Creator is our common goal.⁸
From the 1^st part of the Daily Kabbalah Lesson 11/22/19, The Center of the Ten

¹ Minute 0:40
² Minute 17:20
³ Minute 28:15
⁴ Minute 30:45
⁵ Minute 32:20
⁶ Minute 36:50
⁷ Minute 40:55
⁸ Minute 47:10

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I do not have to erase my feelings as if they do not exist. If I make myself an absolute zero in order not to think about myself at all, then I destroy the entire depth of desire. I need, on the contrary, to rise above my egoism. Otherwise, it turns out that I am zero, and then the Creator is a little more than zero and nothing more.¹

It is insufficient to simply decide that there is no one else besides the Creator. It takes a special force of faith in order to rise above myself a little. Otherwise, I can say as much as I want that there is no one else besides the upper force, but it will not help me. I nevertheless will attribute everything to myself or to others.

Therefore, we make efforts to connect with each other in the center of the ten, in the point where each one annuls himself toward others, toward connection, and toward the Creator. Thus, we gradually attract the reforming light that performs this action on us.²

Each of us says beautiful and correct words, but we do not connect our inclinations to the Creator, and therefore, we cannot offer Him our common desire (Kli), giving Him an opportunity to reveal Himself and to enjoy us. Our desires do not connect, and therefore, they cannot reveal the Creator. Individually, everything is correct, but there is not enough connection.

Ten people sit together and each one talks from the heart, but we are not connected with each other. The problem is that we do not connect our aspiration to the Creator and our connection with each other, we do not see that they are one and the same. The correct connection between us is the connection with the Creator.

We should try to get closer to a friend sensorily and inside this connection imagine the Creator, the quality of bestowal and love that I want to discover between me and the friend. So far, on the contrary, there is a barrier between us: the shattering instead of connection, hatred instead of love.

We have to connect all this together: adhesion with the Creator, revelation that there is no one else besides Him, and connection between friends and faith above reason. It all connects in the adhesion between us and the Creator.

By each of our actions in thought and desire, we must attract, invite the Creator to control us, try to feel and discover His governance. We should plan our thoughts and actions so that they will be aimed at the revelation of the governance of the Creator over everything that is happening. Such an action is called a commandment.

Our aspiration to the center of the ten is directed exactly so that through our common efforts we would make the Creator rule over us.³

Gradually, we will begin to reveal that there is such a concept inside the ten. Previously we did not think about nor want to reveal it, but now we see how important it is, that this is the center, the main goal of our work. The center of the ten is the Temple, the spiritual vessel. Each one individually is not a Kli, rather only all of us together, correctly connected and directed at bestowal to the Creator. To the extent that we yearn to reach this center, we will start feeling how the Creator is managing us from it.⁴

Yearning for the center of the ten, we address our corrected state that already exists ahead of us, the good future that stands before us. To the extent that we make efforts to imagine it as good and as correct as possible, and yearn to reach this connection in love and mutual help, we enter into the next frame, into the future picture. This is how we advance step by step, degree after degree.

We try to imagine the correct state and ask the Creator to correct our direction. The Creator is our main helper. The entire path is already paved up to the very end of correction, but we need to pass it in order to feel how much we need the Creator. All these stages are only the means, the reason to turn to Him. By joining Him to our advancement, we correctly realize the correction.

Therefore, the main goal is not the future state in itself, but the connection with the Creator that is required in order to reach it. The state itself is just a reason, after all, I don’t need this state but the Creator.⁵
From the 1^st part of the Daily Kabbalah Lesson 11/22/19, “The Center of The Ten”

¹ Minute 56:00
² Minute 59:00
³ Minute 1:23:33
⁴ Minute 2:00:00
⁵ Minute 2:22:40

Related Material:
The Absolute Zero
See Through The Ten
Moving Into A World Ten

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