Entries in the 'malchut' Category

Going Up The Levels Of Unity – Until Infinity

Dr. Michael LaitmanThe 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 2nd part of the Daily Kabbalah Lesson 10/23/10, The Zohar

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Awakening In The World Of Atzilut

Dr. Michael LaitmanThe Zohar and The Study of the Ten Sefirot describe the different levels of correction of the common system and the way it operates. I now reveal myself in a particular state, like Malchut of the World of Atzilut because spiritual perception begins from the moment I incorporate myself in it. I reveal that Malchut exists in a small state (Katnut) or a big state (Gadlut) and then goes through seven states as she gradually approaches her final correction.

While each of the seven stages is divided into a multitude of private states, this is the only thing that the Book tells us about: how to keep revealing a more perfect, connected, and unified system every step of the way. And in this system I reveal everything: myself, the World of Infinity, and the Creator, and all my future states!
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From the 3rd part of the Daily Kabbalah Lesson 10/13/10, Talmud Eser Sefirot

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The Central Point Of Connection

Dr. Michael LaitmanQuestion: Where in The Zohar can we find the description of mutual bestowal between a person and the group?

Answer: It’s everywhere and in every instant! The entire Book talks solely about it. The Zohar describes to us the point of connection between us: The souls unite together in Malchut and then, from their connection, they establish a connection with Zeir Anpin (ZA) or the Creator (Kadosh Baruch Hu). This is called “Israel (those who aspire to the Creator), the Torah (the Light), and the Creator are one.” The Zohar describes everything from the point of these three connected components: 1. every one of us, 2. all of us together, and 3. the Creator.

The text constantly speaks of the point of connection of these three components in their diverse manifestations: multiple states in their approximation and ascension, up to their complete adhesion. We feel the diversity of the spiritual world or even the variety of our corporeal sensations today from within the same point of connection or lack thereof. Beside this point, nothing else exists.

That same point of Malchut of the World of Atzilut, which feels that it isn’t connected with the others and the Creator, is called Malchut of this world. When this point starts acquiring a connection with the others and the Creator, then we can talk about the types of connection between us, and that is spirituality.

This continues until we reach the World of Infinity that we perceive within this Malchut as well, within the connection between the three components. When this connection becomes infinite, it is defined as Malchut of Infinity. In other words, only Malchut of the World of Atzilut in all its manifestations is the place where the connection between us and the Creator in it are revealed.

Therefore, The Zohar describes nothing but what is occurring in the point of connection and only adds information which can enable us to assemble a more accurate picture. This is similar to how I look at a blurry image on the computer screen and don’t know what the problem is. A specialist arrives and explains to me in detail what exactly needs to be corrected.

Thus, the Baal HaSulam’s Commentary to The Book of Zohar provides us with the detailed information about components that we should focus on in order to construct an integral picture.
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From the 2nd part of the Daily Kabbalah Lesson 10/10/10, The Zohar

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Sweet Pain Of The Creature

Dr. Michael LaitmanIn the beginning, Zeir Anpin and Malchut are the six Sefirot of Zeir Anpin and a point of Malchut. As to all of the worlds and Partzufim from the World of Infinity to Zeir Anpin, they are designated solely for Malchut. Malchut is the created being that for now is a mere point: “the point in the heart.” We have to enlarge it!

How, then, does the creature grow, and what does the Upper One have to do for it? In Malchut, in the point that is cleaving to his Chazeh, Zeir Anpin evokes a sensation of judgments (Dinim) and restrictions, that is, he stirs up the desires that are demanding to be fulfilled in order for this point to awaken and start growing.

These restrictions descend to Malchut from the mother, Bina. Through the Upper Sefirot, GAR de Zeir Anpin, they enter Keter of Malchut. It is regarded as Rosh Hashanah or the beginning (head) of the year, the beginning of Malchut which is called “a year.” This is where her awakening starts.

Her entire further development occurs by way of the lower Sefirot of Zeir Anpin, its NHY (Netzah, Hod, Yesod). To achieve this, Zeir Anpin has to attain the state of Gadlut (adulthood), which he receives from the mother, Bina, due to the “sounding of the Shofar.” This awakens in Zeir Anpin its own desires, the Sefirot of NHY, which occurs during the “ten days (Sefirot) of repentance” between Rosh Hashanah and Yom Kippur. During these “ten days,” every time Malchut receives stimulation from NHY of Zeir Anpin, they strengthen her so as to arrive at the state of “Yom Kippur.”

Awakening us to the state of Gadlut can be achieved solely by way of restrictions since only thanks to them (the Light of Hochma [Wisdom]) can we feel how much more needs to be corrected in us in order to prepare our spiritual vessels (Kelim). After all, we do have the vessels, but they are broken. At first, they are evoked through restrictions without any “sweetening,” but later, the Light of Hassadim (Mercy) descends and sweetens them (the state of being love-sick).

Sweetening is what is regarded as correction. It is written that the Creator “created the evil inclination, and He gave the Torah as a spice.” To add a spice to egoistic desire means to sweeten it so as to correct and use it. Previously, this desire was “bitter,” but if it is “spiced” with the intention to bestow, then it is sweetened and can be used and fulfilled.

This is what is called “sweetening” of the judgment. Judgment is the desire to receive for self-gratification, whereas sweetening is the same very desire, but with the intention to bestow. We only need to replace the intention.
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From the 4th part of the Daily Kabbalah Lesson 10/6/10, Talmud Eser Sefirot

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Where Does Spirituality Begin?

Dr. Michael LaitmanOne’s spiritual search will be successful only if it is done through the connection of the broken Kelim. We are in this world with the worlds of BYA above us. Higher still is Malchut of the World of Atzilut, called "the assembly of Israel." This is the place of unity among those who aspire directly to the Creator. A person must ascend from this world to the worlds of BYA, where the breaking is revealed, and to Malchut of the World of Atzilut, desiring to unite with others as before, in order to reveal the Creator inside the common connection.

Otherwise, it would be impossible to raise our request higher to Zeir Anpin and Bina. There is no other opportunity to do spiritual work. In my current state, I am separated from spirituality and bear no relation to it because I still haven’t revealed the desire in which I can reveal the spiritual world. I must first bring myself to the correct desire. In all of reality there is just the matter of the desire and the form dressed in it. The desire can be material (egoistic) or spiritual.

The spiritual matter relates to bestowal and is expressed in the connection between friends, between those who have sparks of aspiration toward bestowal. First they reveal the broken matter between them, the evil inclination, and then they correct it by the force of the Light that hides inside the broken Kelim, in the broken attitude to one another.

Everything begins only after we find the connection between us. That is the only way we can ascend to the spiritual matter. It is not present in any person separately. It resides in the initial negative connection between us, in the evil inclination which we discover and begin to correct. That is where the spiritual path begins.

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From the 1st part of the Daily Kabbalah Lesson 9/26/10, “They Helped Everyone His Friend”

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To Wish For Bestowal

Dr. Michael LaitmanAt a certain moment after many incarnations (Gilgulim), an initial awakening for spirituality, the point in the heart (Reshimo), is roused in a person. It is comprised of two forces: 1) emptiness that one feels from the worthlessness of this transient, vain existence and despair from being unable to find fulfillment in this world, and 2) some inner “spark” that makes a person seek something unknown that exists beyond this world.

On the one hand (downward), there is despair; on the other (upward), there is a spark. As a result, a person sets his course. Together, these two forces form within a person the Reshimo: a new direction in his existence.

This Reshimo leads him to the teacher and the group who study Kabbalah. Later on, he gradually realizes that he will be able to build the force of bestowal or equivalence to the Creator only by connecting with other Reshimot similar to his. This is his only free choice and act of free will in life.

A person’s success is determined by the degree to which he is able to increase his spark with the help of the group, against all personal obstacles. If he manages to enhance it, he will feel the need for faith (bestowal) and for the others (the means). It is all defined by the luck in reception (absorption) of the effects of the spiritual environment (the teacher’s recommendations and the collective opinion of the group).

The environment is not just the group or the friends, but Shechina (Divinity). My connection with them is the connection with the Shechina, Malchut of the World of Atzilut, the collective soul of Adam. Unity of the friends in annulling their egos and attaining the property of bestowal evokes a response from Shechina and receiving the Light of correction from her, Ohr Makif.

Thus, a person enters interacting with the Surrounding Light (Ohr Makif) that advances him to the revelation of the property of bestowal (faith) within himself. And within this property, he reveals the Inner Light (Ohr Pnimi). All our work is aimed at increasing the desire for the property of bestowal through the correct environment and the importance thereof. It can’t be learned; this work is described as “we shall do, and we shall hear.”

A person exerts effort in connection with the group despite the fact that he may not feel the need to do so. In return, he receives support and the collective need, the desire, accumulated by the friends in the group: the need for faith and bestowal.
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From the 1st part of the Daily Kabbalah Lesson 9/21/10, “Who Testifies for Man”

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“Turn Your Face To The Wall”

Dr. Michael LaitmanThe Zohar, Chapter “VeYechi (And Jacob Lived),” Item 392: A wall is the Lord of all the land, Divinity, as it is written, “Behold, the ark of the covenant of the Lord of all the earth.” Thus, the ark of the covenant, Divinity, is the Lord of all the earth, which is a wall, and for this reason, “Hezekiah turned his face to the wall.”

We must turn to Malchut, our collective spiritual vessel (Kli, desire) where we are all connected. This is called “turning to the wall” with a request that we want to wholly assemble it and to see that it separates us from the Creator.

As we restore this wall by uniting all our desires, it begins to link us to the Creator and transforms from a separating screen into a connecting one.

What is the condition that makes it possible? If we “recline,” meaning we do not perform any actions ourselves, then the Rosh (head), Toch (body), and Sof (extremities) of our spiritual Partzuf (soul) are on the same level. Thus, we turn our face to the wall and wish for our connection to truly become a connecting point to the Creator.

That is when the Shechina, our unity, becomes a vessel (Kli) of fulfillment.
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From the 2nd part of the Daily Kabbalah Lesson 9/24/10, The Zohar

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A Simple Scheme Of Creation

Dr. Michael LaitmanIn reality, all the worlds exist within one’s “neighbor.” The “neighbor” (or the group) is Malchut of Infinity. I exist outside of her.

At first, the earthly will to receive develops within me throughout multiple generations. Then, in our time (in the present reincarnation of the soul), a “point,” a spiritual desire, starts evolving within me. When I make attempts to become closer to the group, I begin to feel my nature as egoism and evil; that is, I become aware of my evil inclination.

When I study Kabbalah in the group, then to the extent that I realize my egoism as evil, I demand correction by the Light that Reforms that makes me similar to the Creator. All of this happens while I’m still not connected with the other (“neighbor”).

When I come to the decision that I am obliged to reach the connection with the other, it’s as if I come in contact with the group from the outside. Then I begin to connect with the group with the help of the Light that Reforms (Ohr Makif, the Surrounding Light), which shines upon me from inside, from the center of Malchut of Infinity.

A Simple Scheme of Creation
All these stages of my connecting with the group and the measure of connection between us are the 125 spiritual degrees or the five worlds: Assiya (A), Yetzira (Y), Beria (B), Atzilut (A), and Adam Kadmon (AK). When my connection with the "other" is truly close and unbreakable by my being in the "center" of this "other" and completely merging with him, this state is called the “World of Infinity.”
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From the 2nd part of the Daily Kabbalah Lesson 9/17/10, The Zohar

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Returning To Malchut Of Infinity

Dr. Michael LaitmanQuestion: Yesterday in your blog post, Traveling In The World Of Desires, you wrote, “In the spiritual world there is no source of Light because the Light fills the entire universe. Therefore its influence is the same no matter where you are.” Does that mean that we can tell how close we come to the Source of Light, the Creator, only in the connection between us?

Answer: That’s right. There is no place besides the one we are in now. This is the only place that was created: Malchut of the World of Infinity. However, as a result of the gradual restriction of Light (the presence of the Creator in that place) through 125 degrees, we are now behind 125 filters. We are now behind the last level of concealment where we don’t even feel where we are in relation to all the levels.

In order to start revealing this place, Malchut of Infinity, without concealment, we have to imagine that we are in it nevertheless, but we don’t feel it because we are separated from each other by egoism. If we start to unite, then to the degree we do so we return along 125 levels of revelation to the sensation of Malchut of Infinity. In essence, we return to consciousness by taking away the veils of concealment.

Everything becomes revealed according to the force of connection between us. When we aspire to unite, then the force of opposition to that unity is called “the evil inclination.” When we desire to unite in our aspiration to become like the Creator, we discover an entire system of the wrong connection among us, which is opposed to unity. We reveal the system of the impure worlds of BYA (BYA de Pruda – the worlds of separation). By correcting our intention from “reception” to “bestowal,” we turn the impure BYA into the system of the pure worlds of BYA (BYA de Kedusha – holiness, bestowal).

In reality nothing broke. Only our connection became ruined. It turned egoistic, but now we are once again restoring it to the form of bestowal!

We are not broken, but are divided from each other. It’s just that our connection is incorrect. Instead of conveying goodness to you, I want to take it out of you and give you evil instead. That is how each of us feels, and it is called a broken system. However, in reality nothing in this system was broken. It’s the same system where we are all united with each other, only our connection is incorrect. When we discover that the connection between us is incorrect, it means we are already in the impure worlds of BYA, and that is already a spiritual revelation. But for now we are behind 125 layers of concealment of this connection. However, it’s just a lack of our awareness.

Therefore, everything depends only on our efforts to reveal the system of the right connection among us. Through this connection we reveal the force that governs creation: the Creator. There is no other opportunity to reveal Him.

In essence, we recreate our Kli (the common vessel of the soul) from the broken state in which all of its parts work incorrectly, like the organs of a sick person, until we attain harmony and the right connection. The healthy state that we return to, our proper functioning, the inner force that controls us, the necessity and the goal of its existence – all of this is called the Creator!

From the 2nd part of the Daily Kabbalah Lesson 9/14/10, The Zohar

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How Can We Scream So We’ll Be Heard?

Dr. Michael LaitmanWhat we are creating between us is interconnection, interdependence, mutual guarantee, love, and a definite necessity to be together. This is the connection (or the "place") we have to create so that inside it we will reveal the Creator who hides from us. He will speak to us from this place we create, "the tent of revelation."

Without having this communication system between us and the Creator, we are just crying out into empty space. We can only turn to the image that we form through our connection: the Creator’s Temple.

It is written that love for the Creator can only be attained through love for others. That is why we are building a spiritual system of mutual guarantee and mutual support among us. Its purpose is to reveal the Creator.

Therefore, our primary necessity is to work on building the group. The first condition for receiving the Torah, the Light of Correction at the foot of Mount Sinai (the state of revealing mutual hatred) was the impossibility yet the willingness to bond together as one man with one heart, and to work on this unity by the principle, "we shall do and we shall hear."

No matter how small our willingness to do this, if we have it, then we have a common point, a "window" through which we can turn to the Creator. This common point is already Malchut of the World of Atzilut, the Shechina.

That is how we should understand the preparation for the reception of the Torah.

From the 1st part of the Daily Kabbalah Lesson 9/14/10, Writings of Rabash

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