The Zohar, Chapter “BeShalach (When Pharaoh Sent),” Item 110: …it is written, “This is the great sea.” And the holy animal is over them, the Nukva from Chazeh de ZA and above, receiving from the three animals of ZA, and she is the fourth animal, from which everyone receives, even the Merkavot of the Sitra Achra and the nations of the world. And all the masses and the camps journey under her hand, going by her word and pausing by her word. When she goes, everyone goes, since everyone is gripped to her.

We study only the relationship between Zeir Anpin and Malchut, where Zeir Anpin is the Creator (Kadosh Baru Chu) and Malchut is the Shechina, the sum of the souls. We are parts of Malchut and to the degree we become included in Malchut, meaning desire to unite with each other, we merit a connection with Zeir Anpin and then he influences us.

Obviously, everyone receives from Nukva, Malchut of the World of Atzilut, but every person receives to the degree of his unity with her, the degree of his inclusion in the connection between Nukva and Zeir Anpin.

Nukva and Zeir Anpin are present from the smallest possible state, this world, until the perfect state, the World of Infinity, the total correction of their connection. To the degree a person is included in Nukva, from her he attains all the degrees of the ladder of spiritual ascent.

Therefore, we don’t need anything else but to unite with Nukva. The degree of our unity with Nukva, Malchut of the World of Atzilut, is what determines the height of our degree on the ladder of the worlds, until the final correction.
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From the 2^nd part of the Daily Kabbalah Lesson 10/23/10, The Zohar

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We study Kabbalistic texts about the Upper World, the concealed part of reality. The Kabbalists describe this reality, this world, in a poetic form, and we don’t understand what they say. They seem to take the words from this world to tell us about the Upper World. Why is this so?

It is because the Upper World is the world of forces that descend into our world and perform actions in it. All events that take place in our world we already see as deriving from the forces that trigger them. We don’t perceive the forces, don’t know or feel where they come from. We see only the effects of their action: our world and ourselves.

We are given an opportunity to read and hear about the Upper Forces, how they descend and bring this world into motion. Kabbalists describe this to us so that on our way back to the source, we can rise from the actions that these forces perform here in our world to their roots. If we read the books written by the Kabbalists with this intention, then these texts affect us, and, gradually to the extent of our efforts, we start approaching them more closely, like a child with the help of the game that gradually helps him to develop and grow.

But there is one more condition: The forces that we wish to ascend to are not ordinary, as in our world. The Upper Forces are opposite to us; they are the forces of bestowal. And we are the receiving matter, the desire to feel pleasure, that is affected by them.

In order to attain the nature of bestowal from the receiving one, we have to organize ourselves in a group prior to opening The Book of Zohar, and, while reading in the group, try to keep thinking about our unity since this is the nature of the very same Upper Forces that are affecting us. Then, they will be affecting us not only through their governing action as they do in relation to all humanity and the world, but also with their property of bestowal.

Everything occurs in accordance with our desire. If we wish to not only be affected by the Upper Forces but to also become as they are and attain the property of bestowal, then gradually we’ll change and become part of these forces as bestowing as they are.

This means that we gradually ascend from this world to the level of the Upper Forces. Clearly, we don’t ascend and descend physically, but we start being organized within, realizing and agreeing with that very force of bestowal which affects us more and more; we identify with it.

This force fills me ever more, and I act accordingly. This is regarded as “spiritual ascent” that takes place under the condition that I am in the group and wish, as all the others do, to feel how this force of bestowal fills us.

Let’s think about this while we read The Zohar, and we will succeed!
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From the 2nd part of the Daily Kabbalah Lesson 10/19/10, The Zohar

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Question: If, while reading The Zohar, I ask for better corporeal conditions so that they would help me attain the attribute of bestowal, does that mean I disapprove of the actions of the Creator?

Answer: You need to understand that everything that comes to us now (or at any other moment) comes from Above. I should not react to these events as if they are accidental and then turn to the Creator to save me from the things that someone else has conspired against me.

Quite the opposite, all that is happening was prepared for me by the Creator so that I position myself correctly in the current circumstances and aspire for Him. If I gather my thoughts and focus myself in the right direction, then all will definitely “work out fine.”

I am always placed in the conditions that can best help me advance toward the goal, even if they seem bad to me. These conditions are precisely aimed at my advancement. A person sees the truth and justifies the Creator both from bad and a good states.
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From the 2nd part of the Daily Kabbalah Lesson 10/13/10, The Zohar

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Rabash, Shlavei HaSulam, “One Should Always Sell the Beams of His House”
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The Book of Zohar – Selections, Chapter “BeShalach (When Pharaoh Sent),” Item 102
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Rav Yehuda Ashlag, “Beit Shaar HaKavanot,” Lesson 6
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Baal HaSulam, “Matan Torah (The Giving of the Torah)”
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The Book of Zohar, Weekly Torah Portion “Vayera,” Selected Excerpts
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Writings of Rabash, Dargot HaSulam “The Matter of the Will to Receive”
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The Book of Zohar – Selections, Chapter “BeShalach (When Pharaoh Sent),” Item 95
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Explanation of the Article, “Preface to the Wisdom of Kabbalah,” Lesson 2
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Rav Yehuda Ashlag, “The Freedom,” Lesson 3
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It is not important where we begin to read The Zohar from, what item, or what part of it. Even if a person listens to the lesson for the first time, it is absolutely unimportant. “There is no time in spirituality”; the Torah speaks of spiritual states, all of which occur within us, but we do not perceive it yet.

It is completely irrelevant, though. We need to awaken the Light inside The Book of Zohar, the most exalted, true, and powerful source. No book even comes near to The Book of Zohar‘s influence on the soul.

The only way to draw its Light upon us, for it to have an effect on us, is by obtaining qualities similar to it. Therefore, we are reading The Book of Zohar together. In other words, each of us has to prepare himself to be in connection with the others from the beginning, even before we open The Book of Zohar.

This is what is said about the giving of the Torah: If you agree (obviously, that we cannot do it, but we agree nonetheless) to become “as one man in one heart,” to achieve brotherly love (in the future), then you will receive the Torah, meaning the method of correction by way of the Light that Reforms. Then, that Light will return you to the Source, to the good, to equivalence with the Creator.

That is why when we are reading The Zohar, we have to always strive to meet this condition: Be ready to unite so that the Light will influence us, unite us, and we will reveal the Creator in our unity as in one common soul. An individual soul, after all, can only feel our present reality, the one that we are currently perceiving.
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From the 2nd part of the Daily Kabbalah Lesson 10/15/10, The Zohar

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Rabash, Shlavei HaSulam, “I Am the First and I Am the Last”
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The Book of Zohar – Selections, Chapter “BeShalach (When Pharaoh Sent),” Item 65
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Rav Yehuda Ashlag, “Beit Shaar HaKavanot,” Lesson 5
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Article, “The Wisdom of Israel in Comparison to Science,” Lesson 1
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Question: Would it be correct to say that the first stage is the unification between us and the formation of a spiritual vessel (Kli), while the second stage is the mutual guarantee?

Answer: The mutual guarantee does not depend on us, but comes with the help of the Light. All the corrections and all the states are the result of the Light’s influence on the Reshimot (spiritual genes, reminiscences), but our readiness and desire for this to happen is for us to display.

I open the book so as to facilitate the formation of a common desire whose quality will be bestowal. The Creator will be revealed within this common desire to the extent that it will bestow in accordance with the law of equivalence of form with the Creator. I don’t need to draw the Creator for Him to be revealed within my desire. I don’t need to forcefully reveal Him. I simply need to worry about the desire assuming the form of bestowal, and then the Creator will manifest.

The law of equivalence of form already exists; it is the fundamental condition in nature. If this condition is met, the Creator becomes revealed. I only need to worry about my desires (Kelim, vessels). The Light is at absolute rest; we only lack the right desires, the qualities to perceive it.

Therefore, my only task is to desire correction. I don’t actually perform the correction either; I merely give the Light the opportunity to correct me. This is why we gather together and think of the Light correcting us, meaning the connection between us. We want the Light to correct the breaking that took place in our roots.

Then, because by thinking about this, we as though raise the Shechina (Divinity, our common soul) from the dust, we achieve spiritual revelation, the Creator, the Light of NaRaNHaY, which is 620 times greater than the original state before the breaking where there was only the Light of Nefesh.
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From the 2nd part of the Daily Kabbalah Lesson 10/15/10, The Zohar

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The environment is not just the entrance ticket to spirituality and not something that accompanies me on the spiritual path, rather it is my soul – the place where I reveal my connection with the Creator. The environment becomes my soul, my World of Infinity when I no longer differentiate between its inner and outer desires (Kelim): myself and others and the worlds. Rather, I experience all of this as one desire (Kli) and one Light.

For example, suppose I ascend to the level of Netzah of the World of Beria. What happens to all the levels I have gone through? They don’t exist inside me in the form of degrees since I already went through them. Rather, they exist in the form of a circle because I have corrected all of these desires.

When I ascend up the ladder of degrees inside the group (our unity), then everything I have already gone through on the ladder of degrees becomes attached to me; it becomes my own. On the other hand, everything I still have to go through remains scattered and divided into many disorderly forces.

That is why the environment still seems like a means to me. And it seems like this is what is written as well, “From love for the creatures to love for the Creator.” It seems like the Creator broke us in order for us to reveal Him. But what does it mean to reveal Him? We reveal Him inside the same broken vessels (desires, Kelim) by correcting them. When these desires take on the form of bestowal, that form of bestowal in them is called “the Creator.”

Therefore the environment is not a means, but precisely the space I have to put together and then live inside it. The right form of this system, the connection between the souls, is my soul, and its inner form is the Creator whom I reveal and thus unite with Him into one.

From the 2^nd part of the Daily Kabbalah Lesson 10/20/10, The Zohar

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