Question: How do we prepare ourselves for a descent during an ascent?

Answer: By no means should you anticipate a fall during an ascent! I should regard every ascent as the final correction of my soul. How can I possibly bestow if I am waiting for an imminent descent?

I have to be positive about the future. This is called “preparation for a downfall.” I do the maximum and expect complete correction as the outcome, believing that from now on nothing bad can happen to me in life. I completely cling to the One who is good and does good: the Creator. Each spiritual state requires absolute commitment and devotion of the soul; you should think only about bestowal and nothing else except that.

I am now going to rise, and no matter what follows afterwards as a descent, it comes as an ascent for me. This is what a person thinks about while he is in the state of ascent: “I am not afraid of anything at all, let the angel of death appear! I will tear him apart! It doesn’t matter which state I’m in, I will use it as a springboard to ascend further!”

This means that after the November Congress we all transition to a continuous ascent! There are no more falls! Every spiritual descent that we experience should be transformed into an ascent through our intentions.

Even when I sense a fall, it allows me to realize that I haven’t yet reached the top of the ladder, but through my intention I am already in the World of Infinity. Let the emptiness manifest itself within my receiving desires, I am ready to rise above it. On one hand, I descend revealing my evil, and on the other, I immediately rise above it through the intention to bestow.

We want to experience such continuous progress after the Congress, so that whatever potholes and bumps are on our path, we will all perceive them as an ascent.

From the 2nd part of the Daily Kabbalah Lesson 9/6/10, Shamati #42

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Spiritual ascent occurs when we transition from receiving for one’s self to bestowing to others. It is regarded as acting by “faith above reason,” meaning “preferring bestowal to reception” and receiving pleasure from bestowal. I have to feel inspiration and joy from rising above my egoism, when I don’t look at what I can gain in it. But I need the force of the Light in order to make such a change within!

This is called “I am for the Beloved, and my Beloved is for me,” when we begin a conversation with the Creator and understand each other. I comprehend why the Creator made my life empty and gave me an opportunity to drift into a group so I may discern what bestowal is. He illuminates me a bit, as if telling me: “Choose this!” in order to help me take the first step. But its realization of it is up to me.

Malchut of the Upper One (the property of bestowal) is presented to my egoism as Keter (Rosh, the head), dark and hollow. But if I decide that my Keter (aspiration) is to adhere to it with my will to bestow, then Malchut of the Upper One doesn’t look as hollow to me, and I cling to it as to the Upper spiritual degree.

This is the beginning of a new path. The beginning is regarded as a New Year (Rosh Hashanah, the head of the beginning) that arrives after the month of Elul (acronym for “I am for the Beloved, and my Beloved is for me”).

From the 2nd part of the Daily Kabbalah Lesson 9/6/10, Shamati #42

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In the article “When a Person Knows What the Fear of God Is,” Rabash writes that a sin takes place particularly during an ascent when a person, throwing away faith, merits the Creator’s love and decides to use it as a foundation for his work. A person thinks that he will never descend again since he will advance according to his common sense. However, he descends again into self-love, into punishment, for the fact that he has lost faith.

And this punishment is correction that helps him return to the direct path of ascending the spiritual ladder.

This is precisely how we should interpret our states. A state where it seems to us that we are in a descent and that we have received a punishment is actually given for our correction. Feeling one’s sin means not sinning anymore. A sin is what we have done prior to this! And the feeling of a committed sin is already correction.
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From the 1st part of the Daily Kabbalah Lesson 8/30/10, “When A Person Knows What the Fear of God Is”

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Kabbalah Moments: To Learn The Descent From The Ascent

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Question: Why is reaching the purpose of creation such a complicated and multi-leveled process that involves descent, ascent, and the breaking?

Answer: It’s because it consists of two opposite elements: the Light and the desire (Kli), and the two build a connection based on their opposite nature. The developmental process derives from two conditions and dictates one law of evolution: Two forces opposing each other in the beginning must reach total equivalence in the end. The entire process inevitably results from these initial and final conditions. We cannot change anything about the process or act according to some other logic.

There are two strict conditions, one at the start and the other at the end:
Condition 1: There is infinite distance between them.
Condition 2: There is total adhesion between them.

Prior to this, one is solely giving and the other solely receiving. On one hand they are separated by an infinite abyss, and on the other hand there is a finite point where they merge and become one.

Now, try to come up with a formula where we can go from the first condition, total opposition, to the second one, total equivalence. In the World of Infinity there already exists a breaking of these two components as well as their union. Even though the Light and desire are present there, they are one and they complete one another. This oneness is sustained by the Upper Force of the Light.

In other words, the final condition is initially supported by the force of the Light, the Creator. This allows us to unfold the formula of how to make this transition from one state to the other. The potential conditions are set; now we have to implement them. Now all of reality unfolds step by step, scene after scene, before our eyes, where we are the creatures living in the World of Infinity. We never leave it.

In this one place (desire), created by the Creator, there is Light, desire, and the condition of their union, and all of this is taking place right now. Hence, we ourselves are regarded as the acts of the Creator, the products of His work: the creatures, creations, or masterpieces.

None of this can be changed. The initial and final conditions determine everything that will take place, including the breaking, according to the verse, “the final act is contained in the initial plan.”

From the 4th part of the Daily Kabbalah Lesson 8/18/10, “Introduction to the Book, Panim Meirot uMasbirot”

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Question: What comprises the parts of our spiritual path?

Answer: The spiritual ascent consists of several parts: the development of the Universe, the evolution of Earth, and spiritual correction which began with the breaking of a part of humanity (the nation of Israel from the time of Babylon until the destruction of the Second Temple), the continuing development of humanity to our times, up to the beginning of the crisis between humanity and nature (the Creator).

Starting with this latter stage, the crisis, gradually all people will start feeling a need to rise above the level of our world and attain the purpose for the world’s existence and for everything that happens in it. This will bring them to the science of Kabbalah which was revealed back in Ancient Babylon.

Everything comes down to replacing our nature with an Upper one, to replacing egoism (the desire to receive for one’s own benefit) with altruism (the desire to bestow). This process occurs in stages, by attaining 125 degrees. However, a person goes through an initial period of preparation within the group, through the theoretical study of spiritual qualities, and by examining one’s egoistic nature. When, under the influence of that environment, a sufficiently powerful desire emerges in him to replace egoism with bestowal to others, the common force of nature, the Upper Light, will change him. Then one begins to experience worry (fear) about others, much like a mother does in relation to her child.

But this is still only an ascent above egoism. Subsequently, follows the stage of acquiring the quality of love where a person is willing to give everything to others as they become more dear to him than he is to himself. During this stage a person begins to feel and merge with the Creator because he becomes equal to Him through his actions.

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Question: If we don’t really understand the state of having to unite together as one man with one heart, then what should we focus on or imagine while reading The Book of Zohar?

Answer: There is nothing more than this. We live in a world that contains all the exact components that enable us to come together physically or virtually in order to join our aspirations to reveal the Creator while reading The Book of Zohar.

Our world is identical to the spiritual world in every detail with the only difference being that the spiritual world is a world of forces while our world is a world of material objects that are the results of spiritual forces. Every level is an imprint of the Upper Level, and in this manner they descend from Above downward, from the World of Infinity to our world along 125 levels. The only difference between the levels is their matter, which becomes increasingly less spiritual during the descent. However, every level consists of the same details.

"Ascent" means the revelation of a greater connection between the world’s components. Everything that is happening in our world today is pushing us toward this. What do you lack? A connection between people. Inside this connection you will reveal the spiritual level called "Ruach," and when you attain a greater connection you will reveal the level of "Neshama."

Right now the connection between us is egoistic. You have to start turning it into a real, spiritual connection. Whoever desires to reveal the Upper World in this lifetime must first and foremost understand that this revelation takes place according to the laws of nature.

Therefore, Kabbalah advises people not to invent their own methods, but to heed the advice of Kabbalists.

From the 2nd part of the Daily Kabbalah Lesson 7/27/10, The Zohar

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Kabbalah Moments: "Deficiency For Unity"

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A question I received: If I hate the “Egypt” within me, how do I handle this, since it is also a part of me?

My Answer: The whole world is a part within me. I need to examine with what desires, aspirations, inclinations, and forces I can work now in order to advance to the goal; and with what desires, thoughts, and qualities I need to part, to separate myself from, in order to come closer to the goal. I need to elucidate what to draw away from and what to draw closer to. My movement is determined by what I separate myself from and what I connect with.

Since we are talking about our whole, common desire, which I don’t know what to do with, I need to clarify with which desires I wish to unite and which I do not. Our picture of the spiritual world, which we imagine to ourselves, seems similar to our world where we move from one object or place to another. However, in the spiritual world, I exist within one huge desire comprised of many different desires. I am situated in a space filled with desires with no empty spaces between them. There is no space without desires. Therefore, while I am in the uttermost depth of this field of desires where nothing except them exists, I merely need to sort through those desires: which do I wish to connect with and which I do not. This is called movement.

After all, the whole reality is a desire, a Sefira, within which I exist. There is nothing else. There are some desires, with which I am more connected, and others with which I am less connected, and some desires I reject. This is movement in the spiritual world. As I clarify more and more desires and unite with them, this is an “ascent.”

I exist among all of these desires, within matter where I was placed along with a small spark of Light. This spark allows me to scrutinize the desires. Our whole work consists of clarifying the desires within which we exist: which desires I can use for the sake of bestowal and which desires I am incapable of using for the sake of bestowal and need to reject using.

After all, we cannot come out of this field of desires; there is no empty space between them. Free space is what we call a desire that is not clear that has not been elucidated, which you do not see and cannot make out anything in it.

From the 1st part of the Daily Kabbalah Lesson 4/20/10, The Zohar

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The original text of The Zohar is not divided into paragraphs, chapters, or item numbers. It’s all one smooth text. Moreover, The Torah is written without any spaces at all from beginning to end.

So where does the division of the text come from? It is caused by the fact that we are so small that we are unable to accept everything and incorporate it within us. Therefore, the more we advance and the generations develop from the time of the Torah’s and The Zohar’s composition, the more we need to divide the text into parts, paragraphs, and chapters with titles. After all, it’s very difficult for us to take in rows upon rows of letters, to look at them and become similar to them in our intention. But this is, indeed, the work of correcting our desires, and its order determines the structure of the Kabbalistic Prayer Book.

This is why Baal HaSulam divided all of The Zohar into paragraphs and chapters. In addition, he wanted to add introductions, definitions, and clarifications preceding the text. In doing so he wanted to balance the text of The Zohar with his Sulam Commentary in a way that doesn’t just offer explanations, but designates the middle line in The Zohar’s text. Without his commentaries, we wouldn’t be able to balance the text inside us in order for it to clothe inside us correctly in the middle line.

Thus, Baal HaSulam doesn’t offer us mere explanations, but causes us to oscillate while reading the book, thereby attuning our vision, approach, and sensation in a way that makes them go through the middle line, “the golden middle.” Therefore, we have to accept all the commentaries with gratitude regardless of whether they are short or long. We have to go along with them and understand that we are building our middle line in this manner.

This is what the Sulam Commentary is intended for. Without it, The Zohar is only two lines, just like the rest of the Torah. We have to build the middle line ourselves, and the Sulam Commentary helps us do this. This is why it is called “Sulam” (Ladder). It is already built in the form of steps, and all that remains for us to do is to climb them. The ladder is already there, and now we just have to make efforts to climb it. We must only push ourselves forward slightly and we will be sure to follow the right path.

This is why Baal HaSulam writes that after the composition of his “Sulam Commentary to The Book of Zohar,” he is certain that it is impossible for a person to err. One will go through a wondrous spiritual ascent and thereby attain the revelation of the Messiah – the Light of Correction.

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During the spiritual ascent, it’s as if a person wakes up, inhales, and becomes full of inspiration. This is a sign of being close to spirituality. One doesn’t feel the Light yet, but it seems the dawn will break soon.

It is the time when one can discern and grasp many new things in the same study materials. One should use this time for the maximum bestowal; one should scoop it out completely without wasting a single moment. Otherwise, it’s as if he disregards what was given to him from Above.

It doesn’t matter what books a person reads during this time as long as they are close to his soul. After all, even without understanding what he reads, he exerts efforts in joining his desire and mind with the Light that comes upon him. He wants the Light to penetrate his desire, and then the collision between them advances him.

Our world, atoms, molecules—all of it does not exist. There is only the power of desire. When one’s desire is close to the Light, he should try to work with it as much as possible.

The aspiration to the goal that becomes revealed in a person’s heart is the appeal for correction. The efforts put forth during the spiritual ascent on the studies, dissemination, and work in the group, lead to the desire that deserves the revelation of the Light.

The spiritual world doesn’t have boundaries, walls, or prohibitions. The Light and the Kli exist next to each other, but they don’t intersect much like waves of different frequencies. It’s only if a person switches from the wave of receiving to the wave of giving that he tunes in to the Light and becomes fulfilled with it.

For this, a person needs a strong and whole desire which is similar to the Light at the minimal level. This desire can be very small but it should be completely focused on the goal. It is similar to how a child wants something small, but with all his might this desire seizes him completely, even if for a short time.

The minimum similarity to the Creator will immediately allow us to sense Him. The sensation of the Creator is our soul. Then, we discover the eternal and perfect life at His level and not at the level of our body. The desire to bestow corrected by the Light brings us to the Creator, to the common property of Nature, and we merge with its level and might.

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A question I received: At the upcoming Zohar Convention 2010, how is it possible to carry out so much work and attain the spiritual level in such a short time, just three days?

My Answer: It does not depend on time at all. It will happen the moment we carry out an action of unity together.

When I was in Rabash’s group, we once went through a similar state. I asked him, “What do we need to do in order to realize this state?” He replied, “You need an attack!”

You have to do this yourselves; everything depends on each and every one of you. You have to go into this attack, aspiring to create a connection among you. Then it will happen.

Even people who attend the Convention just in order to take part in the general inspiration, to simply tune in to the common flow, by desiring to become part of it, they will perceive holiness on the first level. It is called the still level, Domem de Kedusha, because it doesn’t require any special abilities on your part. All you have to do is come there and “go with the flow.” Just by doing this, you can merit to come out of Egypt. A person who joins others will also run away from Pharaoh together with everyone.

When we hold a Convention such as this one, a special state emerges because even though we don’t feel spirituality yet, we greatly influence one another when we get together physically. It wasn’t an accident that the Creator made this world, where we are connected physically and can influence one another.

While we sit somewhere far away by a computer monitor or TV screen, we can’t feel each other so well because we don’t yet have the sixth sense. Therefore, coming together physically in one hall greatly influences us and awakens our inner aspiration to unite our desires.

This is why our world exists, because it is precisely the place where we can begin our spiritual work from scratch. In it, we don’t depend on spirituality and can discern and acquire every spiritual quality, making a free decision of wanting it or not.

We have freedom because we are outside of spirituality, and are able to connect with each other in the material world. From here we can begin our spiritual ascent if we desire to do so. If we don’t desire it, then we can keep living merely in our physical bodies.

It’s unrealistic for one person to do it alone, but together it’s easy.

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