Writings of Rabash, “Steps of the Ladder,” Item 21

The Book of Zohar, Selected Excerpts — “Correction and the End of Correction,” Item 228

Talmud Eser Sefirot, Vol. 6, Part 15, “Histaklut Pnimit,” Item 203

Writings of Baal HaSulam, “Introduction to The Book of Zohar,” Item 5

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Writings of Rabash, “Steps of the Ladder,” Item 21

The Book of Zohar, Selected Excerpts — “Correction and the End of Correction,” Item 482

Talmud Eser Sefirot, Vol. 6, Part 15, “Histaklut Pnimit,” Item 200

Writings of Baal HaSulam, “Introduction to The Book of Zohar,” Item 4

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Workshop

Writings of Rabash, “Steps of the Ladder,” Item 21

The Book of Zohar, Selected Excerpts — “Spiritual Attainment,” Item 60

Talmud Eser Sefirot, Vol. 6, Part 15, “Histaklut Pnimit,” Item 200

Writings of Baal HaSulam, “Introduction to The Book of Zohar,” Item 3

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Lesson on the Topic: “Preparation for the Congress”

Writings of Rabash, “Steps of the Ladder,” Item 21

Writings of Rabash, “Steps of the Ladder,” Item 29

The Book of Zohar, Selected Excerpts — “Spiritual Attainment,” Item 155

Writings of Baal HaSulam, “Preface to the Sulam Commentary,” “Rosh-Toch-Sof, Peh Tabur, Sium“

Writings of Baal HaSulam, “Introduction to The Book of Zohar“

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Writings of Rabash, Letter 28

The Book of Zohar, Selected Excerpts — “Middle Line,” Item 124

Talmud Eser Sefirot, Vol. 6, Part 16, “Table of Answers for the Meaning of the Words,” Item 45

Writings of Baal HaSulam, “Introduction to The Book of Zohar“

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Writings of Rabash, “Steps of the Ladder,” “Concerning Above Reason”

The Book of Zohar, Selected Excerpts — “Middle Line,” Item 777

Writings of Baal HaSulam, “Peace in the World,” “In Practical Life, the Four Attributes Contradict One Another”

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We need to construct a line between the Light and the Kli, between the desire and the Creator. We do this gradually, according to 125 levels, building the right intention to realize ourselves only in order to bestow to others or the Creator.

To do this, I receive the power of correction from the Light that Reforms. It corrects me and gives me all that is necessary. But it is up to me to find a yearning for the goal within myself. I must be the initiating factor; otherwise, there is no creation. After all, if I want the Light to do everything for me, it is as if I don’t really exist.

Initially the Creator created the desire. It belongs to Him. I am that desire that rushes for Light according to the way it shines. A game is conducted with me from above, as was said allegorically by the Kabbalists , the Creator plays with the Leviathan that He created. With the Light, He plays—wherever it shines, that is where the Leviathan turns. But this still doesn’t mean that I truly exist, since for now I am completely managed.

Even though I understand and feel that my entire life is like a chase after bait, this awareness did not come on my account as a result of my efforts. I’m given the feeling that I am running after bait and that I’m not different from the still, vegetative, and animate nature.

But in addition, I am given a Reshimo (reminiscence) that arouses questions in me: “Why am I running? What is the benefit? What is the goal?” And then they give me one additional question, which is “What is the purpose of life?” And this is done so that I will now begin to work on my own.

As long as I haven’t asked the question, “What for?” I could run after various pleasures all my life, which is what the whole world does. We consider people who are prominent experts or famous scientists to be smart, even though they are chasing the lures like everyone else. This is not their addition since they really aren’t doing anything and have no freedom of choice. Look at the world through the filter of intentions and you will see emptiness. There is no nature of the still, vegetative, and animate and there aren’t seven billion people, instead everything is pure. There is no additional place that a creature must make by himself. Only in a few, in whom the true question about the meaning of life has awakened can produce an independent desire. Even this desire was given to them from above, but they need to “work” with it through working in a group.

So where do we get the power for this? Where do we find the method? How do we even know what is required of us?

That is why there was the Shevira HaKelim (shattering of the vessels). If there had been one creature, he would have had nothing to do; he would not have been able to do anything. It is no accident that Adam HaRishon (the First Man) was called an “angel,” because he belonged to the animate level. But when there are other people beside myself who ask the same question, then we can support each other through the connection of our questions. If we overcome our ego, then each one of us inserts his yearnings into everyone, his addition, the meaning of a life directed towards giving. And this makes it possible for us to advance.

That is how I use the desires that the Creator awakens in my friends. Even though these desires are not ours, we internalize them within each one in the group and this already becomes our work thanks to which we build an even greater desire, an “added value” in each one. Essentially, this is the way we realize the work of the Creator. It is clear that the Light is what realizes it, but we organize it.

That is how we reproduce the operation that the Creator was doing in Ein Sof (Infinity), producing a desire. Even though this is not a new and unusual creative act, in spite of it all, it is a true addition. The Creator began the creation and ultimately we complete it….
[110815]
From the 2^nd part of the Daily Kabbalah Lesson 6/21/13, The Zohar

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Writings of Rabash, “Steps of the Ladder,” Article 12

The Book of Zohar, Selected Excerpts — “Middle Line,” Item 4

Talmud Eser Sefirot, Vol. 6, Part 16, “Table of Answers for the Meaning of the Words,” Item 42

Writings of Baal HaSulam, “Peace in the World,” “In Practical Life, the Four Attributes Contradict One Another”

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A woman is a symbol of the desire. The desire should be raised in the spiritual work to the level where it is purified of all its egoistic mixtures.

As it states in Zohar La’am, “Leviticus,” “Amor,” item 38: Moses said: “It is a Mitzva (commandment) that the great priest should marry a virgin.” As it says: “he should not take a widow, a divorcee, a desecrated or a prostitute, but he should take a virgin for a wife.” Why should he take only a flawless virgin? It is because a woman is a cup of blessing, “if it has been tasted it has been flawed.” This refers to Malchut that is called a cup of blessing. The great priest who sacrifices the offering before the Lord should be whole and flawless in all his parts, since the defects disqualify the priests. Whole in his body, whole in his Nukva, so that he can keep the saying: “you are completely beautiful my wife and flawless.”

Therefore the names “widow,” “divorcee,” “desecrated,” prostitute.” and “married” all mean that the desire is not yet completely pure and free of the ego. It is only after the total purification that it becomes worthy of the level on which the priest works.This level is called a virgin.To become a virgin means to ascend to the level that isn’t corrupted by the egoistic inclination.Then it can be used as the Nukva by the priest since it is free of any egoistic parts and inclusions and thus he can marry her. This means that with the help of such a desire, he can now receive the Upper Light to perform the Zivug de Haka’a and then give birth to the next level.
[153348]
From KabTV’s “Secrets of the Eternal Book” 5/14/14

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Writings of Rabash, “Steps of the Ladder,” Article 12

The Book of Zohar, Selected Excerpts — “Israel and the Nations,” Item 18

Talmud Eser Sefirot, Vol. 6, Part 16, “Table of Answers for the Meaning of the Words,” Item 36

Writings of Baal HaSulam, “Peace in the World,” “In the Absence of the Ability to Establish the Attribute of Truth, They Tried to Establish the Noble”

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