Rabash, Shlavei HaSulam, “I Am the First and I Am the Last”
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The Book of Zohar – Selections, Chapter “Lech-Lecha (Go Forth),” Item 41
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Rav Yehuda Ashlag, Talmud Eser Sefirot, Vol. 2, Part 7, Item 19, Lesson 12
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Rav Yehuda Ashlag, “Introduction to the Book, Panim Meirot uMasbirot,” Item 19, Lesson 16
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Shamati #3 “The Matter of Spiritual Attainment”
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The Book of Zohar – Selections, Chapter “Lech-Lecha (Go Forth),” Item 28
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“Preface to the Wisdom of Kabbalah” Item 68
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Rav Yehuda Ashlag, Article “The Teaching of the Kabbalah and Its Essence”
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The Zohar, Chapter “Lech Lecha (Go Forth),” Item 7: The two are crowned and illuminate, meaning they became three—HGT—through the middle line that decided between them. Hence, three enter into one because the middle line, Tifferet, receives and spreads into three other lines by itself—NHY. This is so because the lower one is rewarded with the full measure that it causes in the illumination of the upper one, since it is its cause.
If you cannot awaken the Upper One, to cause the Upper one to bestow upon you, it means that you yourself haven’t accumulated the necessary desire to receive spiritual fulfillment. To the extent that the lower one is able to awaken the Upper One, he is corrected, ready to receive from the Upper One, and therefore receives. In fact, there is no action on the part of the Upper One; it is the lower one who opens the door and receives.
Nonetheless, in the entire process of bringing all of creation to perfection, there is a program called “Beito” (in its time), and accordingly, we must reach the purpose of creation in a certain period of time by uniting in one desire filled with Light as it was in the World of Infinity before the Tzimtzum (restriction). Therefore, there is a sequence of actions we must perform, either willingly or unwillingly.
Moment by moment, there arise our uncorrected Reshimot (informational data) and the force that corrects them. This process of correction leads us from the beginning of creation to the final correction, meaning to total equivalence with the Creator’s properties. For that reason, everything starts when the creature and the Creator are detached and set apart as two opposing poles. The impact of the force on the uncorrected desire (Reshimo) causes them to draw closer through similar properties.
The lower one doesn’t wish for and is unaware of drawing closer to the Creator, and by moving toward something undesirable, the lower one senses it as suffering. Thus, our whole life feels like suffering. We are advancing closer to the Creator, yet we feel that we are approaching evil. In this way, the path Beito (in its time) is a process that leads all of creation to correction automatically, without asking what the lower one wants.
On the other hand, today by studying the wisdom of Kabbalah, we learn the program of our automatic correction called Beito, plug into it, and then correct ourselves willingly. In this way we engage in a process called “Achishena” (hastening our correction time), first out of desperation and then willingly.
The law of equivalence of form between us and the Creator, which is the state of the World of Infinity that we must attain, affects us and draws us into this state with or without our participation. Therefore, it is desirable to learn how to carry out this law. Otherwise, all of the phases we are entering with the lack of our similarity with the Creator, will cause us great suffering.
Now you can understand how much suffering is caused in the world by those who oppose Kabbalah.
From the 2nd part of the Daily Kabbalah Lesson 7/13/10, The Zohar
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The Zohar, Chapter “Lech Lecha (Go Forth),” Item 6: This is the herald that comes at midnight, at the start of the illumination of the left line from the point of Shuruk for the righteous to raise MAN for extension of the middle line. The herald comes out and calls aloud because it is in the blocking of the Dinim of the point of Shuruk. This is why it is discerned that he comes out with great force and calls upon the righteous to correct him.
Before us is the clarification of the order of extension of the three lines from Bina to ZA, from ZA to Nukva, and from Nukva to the souls of the righteous.
To the extent that the lower one can awaken the Upper One in the middle line by raising MAN (a prayer), the Upper One can fill his desire. We only have to bring our desire to the Upper One, a desire that is similar to His. This means we need to wish to be filled with His fulfillment. Then we will receive it.
There are no special conditions on the part of the Upper One. He is just waiting for our desire to be suitable for His fulfillment according to the law of equivalence of form. This is why all of our prayers and pleas should not be about receiving fulfillment from the Upper One. Rather, they should ask for help to create the correct desire, necessity, and intention, which fit the fulfillment existing in the Upper One.
I am not asking the Upper One to fulfill me since as it said, “more than the calf wants to suckle the cow wants to feed it.” My whole request should be: “I want to become ready to receive from the Upper One, to become fitting for Him.” There must be similar and corresponding properties between us. As soon as it appears, the abundance automatically flows from Him into me.
From the 2nd part of the Daily Kabbalah Lesson 7/13/10, The Zohar
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The Book of Zohar – Selections, Chapter “Lech-Lecha (Go Forth),” Item 20
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Rav Yehuda Ashlag, Talmud Eser Sefirot, Vol. 2, Part 7, Item 3, Lesson 11
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Baal HaSulam, Pri Hacham, Igrot, Letter 39
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The Zohar, Chapter “Lech Lecha (Go Forth),” Item 4: The two lines that were moist and mingled with one another have not been frozen by the middle line, which is Tifferet, and will no longer mingle with one another.
Only two lines descend to us from Above. Our job is to realize the Reshimot (informational records) that manifest in us and construct the middle line for them. The two lines – the left and the right, the property of mercy (Rachamim) and that of judgment (Din), bestowal and receiving – influence the Reshimot.
Both of them impact me and my Reshimo. My task is to realize both forces in an optimal way by using the Reshimo. This is what is called the middle or third line. My job is to use both forces that I receive from the Creator in the proper way within myself.
How do I recognize these forces? How do I find ways to connect them together? In any state, along the entire ascent until achieving complete correction, I have Reshimot that must be realized. My next state is already given to me; I don’t have to search for it. All I have to do is learn how to connect both forces together and how to organize my next state in the most optimal way in order to become similar with the Upper One at every given moment.
The Creator shaped both forces that come to me from Above. My job is to build a form from myself that is similar to Him with the help of these two forces and Reshimot. I have all the instruments handy: the engine (Reshimot) and “plus” and “minus” (the two lines). I only have to know for which purpose I “ignite” the system.
All the tools are already available to me. I only have to add my own effort. Yet my work has to be applied not towards the construction of my new state, but rather to the realization of what I do and why I do it. By acting this way, I become similar to the Creator.
Often times we think that we have to correct or build the whole world. But in fact, all we are required to do is to concentrate on a very easy task. Even though our work is extremely simple, it actually changes the entire reality.
From the 2nd part of the Daily Kabbalah Lesson 7/12/10, The Zohar
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A question I received: How can I keep being motivated “for the sake of bestowal” if I don’t see any results from my actions? Should I just blindly believe that the text I study is influencing me this way?
My Answer: There is a two-fold problem here. On one hand, I have to ask for bestowal even though I’m not really interested in it. On the other hand, if suddenly by some miracle I do want to bestow, then I am still expecting the result of this action inside my Kelim of reception. But the reward for bestowal cannot come into those Kelim.
It is simply impossible. If I bestow, then I feel the result inside the Kelim of bestowal. If I bestow expecting the result to come inside the Kelim of reception, then I remain twice as empty.
Therefore, when a person does not see the result of his good, correct actions, which he might really be doing, it is natural because he is looking for the result in the wrong place. He is checking his wallet to see, “Where is my reward for bestowal? Where is the money, honor, power, health, or at least something?” But there are no results in these Kelim. On the contrary, they are twice as empty.
You exerted so much effort, but you have nothing. It would be OK if you never made the effort. A person who doesn’t work doesn’t receive anything (even though he is ready to receive without working). In that case you can not complain. But if I bestow and do not receive anything, it is twice as bad.
So what should you do? In order to feel a reaction to and the benefit of acts of bestowal, you must reveal the Kelim of bestowal. You must correctly understand what the result of bestowal should be.
It is written, “The reward for a commandment is a commandment,” and, “The reward for a commandment is knowledge of the One who gives the commandment.” This means that I reveal the quality of bestowal that suddenly begins to surface in me, the Upper Force that governs everything. I suddenly start to have a connection with it. I may also feel that I have an aspiration to continue acting in this direction. This is the reward.
We have to look for it. Our only problem is that we are looking for the wrong thing in the wrong place.
From the 2nd part of the Daily Kabbalah Lesson 7/14/10, The Zohar
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If I have the opportunity to make contact with the Creator without any feedback from Him, then this is a perfect situation-bestowal in its pure form.
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The Book of Zohar – Selections, Chapter “Lech-Lecha (Go Forth),” Item 10
The souls can only establish a contact with Malchut of the World of Atzilut if they are connected to one another.
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Rav Yehuda Ashlag, Talmud Eser Sefirot, Vol. 2, Part 7, Item 16, Lesson 10
The science of Kabbalah describes reality in which everything is purposeful, and where everything is aimed at a single goal.
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Rav Yehuda Ashlag, “Introduction to the Book, Panim Meirot uMasbirot,” Item 18, Lesson 15
A peel protects the fruit while it’s in the ripening process. Similarly, the Klipa protects us until we become ripe and get rid of it.
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We feel reality if two forces come from Above and act upon something common between them. If they can activate a Reshimo (informational record) to reveal it within us, then they enter it. The Reshimo forms a picture of the world, my state, and then I feel it.
On the other hand, if these two forces are unable to reach the Reshimo in order to activate it and they do not bring it into play, I do not feel the reality. It simply does not exist for me. My whole existence, the whole picture of the world, every state in which I feel myself and the world that surrounds me, is a Reshimo that is activated due to these two forces: the right and the left, reception and bestowal. Like a robot, I feel the realization of the Reshimo within me.
If these forces activate a Reshimo on their own, it means that I have no freedom of will and I exist in this world while being controlled like an animal. All of our reincarnations, our whole history, and our entire development in this world occur in this manner. These two forces constantly affect the Reshimot (plural of Reshimo), showing us this movie of life, scene after scene.
However, life gradually becomes more difficult for me. I’m expected to activate the Reshimo on my own with the help of the two forces; I’m expected to become the middle line, adding my attitude to the influence of the two forces on the Reshimo.
Then, how I see my state and the whole world depends on me. And the only change I wish to see in the world is the presence of the Creator, the force of bestowal and love. In this manner, I realize the Reshimo. This time, it is through my own participation and with the revelation of the Creator, which occurs to the extent that I desire to draw Him into my world.
From the 2nd part of the Daily Kabbalah Lesson 7/12/10, The Zohar
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