No one has the slightest idea of what will happen to the economy a second from now. Experts create the most complicated models to try and predict the future based on past experience, but even the most precise statistic is just a slight distraction from the uncertainty that weighs down on us. More and more, the leading economic analysts conclude their articles with a hint: as long as the global markets are uncertain, we shouldn’t bet on the future.

What’s really the problem? Why don’t we know what will happen to the systems that we have created? Experts say: “The problem is a combination of too many factors.” However, there is a clearer explanation: the system can no longer continue working by the principle of the circular firing squad. Today, in the age of turbo-globalization, you can’t sneeze without the entire system vibrating back at you. Alan Greenspan, the head of the US Federal Reserve System said: “The main reason for what is happening is human nature, which does not fit the boundaries of the economic models.” He said this back in September 2007. He also admitted that using regulation to fight crises has never been effective.

The problem is not that the unpredictable human nature makes us act for the sake of our narrow personal interests. This is what happened in the past, but today the situation has changed dramatically: we have all become an integral system, one whole. This is why all the old methods aren’t helping us.

Life demands that we bring our nature to equivalence with the new reality. Instead of repeating old mistakes, let’s use successful, time-tested models as an example. There are many wonderful examples of integrality and true reciprocity.

For example, take the human body. It completely depends on the altruistic behavior of its cells. Each cell works for the benefit of the organism, keeping only what it needs to continue performing its function. In fact, we are speaking about a precise regularity: every natural system depends on the proper interaction of its parts. As soon as one cell starts harming the organism instead of benefiting it, the rest of the cells unite to help the organism and return the system to balance.

And we are no exception. Baal HaSulam – the great Kabbalist of the previous century – writes that we need to treat the laws of nature with caution: “Every person who breaks the laws of nature deviates from the goal that nature has set for him, and hence nature will punish him.” This brief description of the mechanism of the modern crisis was written over half a century ago.

There are no appeals in nature’s court. And we are far from following nature’s laws. We live by the motto: “Get rich, be bold – no matter at whose expense.” This is what our inner voice whispers to us, and we gladly obey it.

This is where the problem lies. Imagine what will happen if one cell suddenly “changes its mind” and starts caring only for itself. Doctors have a simple name for this: cancer. Hence, the present crisis is a symptom of an illness that needs treatment.

As soon as humanity became a single system, it immediately started being governed by the corresponding laws. We are no longer “forgiven” for the things that we could get away with before. Continuing to live the old way is like jumping off the roof of a skyscraper and hoping for the best. The rules of the game have changed: now, instead of using one another, we have to take care of everyone. And until we dare to do this, the crises will continue afflicting the planet.

There is an effective method that can help us to ease the process of changing – social opinion. Everything will become much easier when communication channels, the press, mass media, and the internet will explain to people that we are all part of one system where one individual’s loss is everyone’s loss, and everyone’s gain is the gain of every individual.

The way million of dollars are being poured into the economy today is like pumping a critically ill person with pain relievers. Instead, we must fundamentally change our very approach and replace the “I” that currently stands at the center of our worldview, with “the society.” However, this society won’t be a bubbling mass of separate elements, but a family.

Just imagine: everyone around you are your closest relatives. You sincerely wish for all of them to be happy and you help them all, and they feel the same way about you and help you. In addition, we receive all the assistance necessary to maintain such a lifestyle from the financial institutions. This way we attain balance between us and with nature. It’s because the laws operating in a loving family are the exact same laws that we are now breaking – the laws of a single, integral, and perfect system.
(Written by the Bnei Baruch publishing dept. manager).

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A question I received: I’m trying to reconcile the contradiction between the notion of “faith above reason” and your recurring claim that Kabbalah isn’t built on faith, but on sensations and accurate knowledge.

Is the meaning of “faith above reason” that instead of blindly believing something I an told, I take the path that allows me to see for myself whether the things I’m being told are right or wrong?

My Answer: The first man who felt the Creator was Adam (see Baal HaSulam’s article, “The Secret of Attaining the Wisdom” in the book Fruits of Wisdom). The Jewish calendar starts on that day – the first day of the month of Tishrey of the year 0 (5768 years ago).

In the generations following Adam there were others who attained the Creator, but Kabbalah became what it is now only twenty generations later, in Ancient Babylon (4000 years ago). A Babylonian priest named Abraham discovered Kabbalah and described its basic laws in The Book of Creation. He also gathered students and formed the first Kabbalistic group. His followers – his physical and spiritual sons (in those times people were named by the leader of the clan or tribe) continued to develop spiritually. This continued until the people fell from the sensation of the Creator to the sensation of just our world (and as a result, the Second Temple was destroyed 2000 years ago).

After this fall from the sensation of the spiritual world into our world, all of the definitions and names they used before, and their language in general (Hebrew) fell from the spiritual level to the corporeal level. The same words began to signify the things that they started to see, hear and understand. That is to say, the words acquired a corporeal meaning, instead of the things they used to signify in the past. Ever since, the Kabbalistic texts were written with the same letters and words, but everything depends on who reads them – whether it’s someone who’s on the spiritual level like the author, or only on the corporeal level.

“Faith above reason,” for instance, denotes the following condition: the desire (quality) to bestow (Bina, Hafetz Hessed, the Light of Hassadim) is above the desire to receive, called “knowledge,” because in it one receives the Light of Hochma, the Light of Wisdom.

For those who do not perceive the Upper World, the word “faith” means belief in something that may or may not exist, something people only talk about but cannot sense. Kabbalah never talks about this kind of faith, because by definition it engages only in the revelation of the Creator to man in this world! (See Baal HaSulam’s article, “The Essence of the Wisdom of Kabbalah.”)

So if you want to understand the truth, when reading the Kabbalistic texts you must “translate” what you read from the corporeal level to the spiritual level. Then you won’t err like all the religious people who read Kabbalistic texts (the Torah, the Talmud, the prayer book, and so on), interpreting them on the corporeal level. This is actually the source of mankind’s misunderstanding of the Creator.

In the article, “The Secret of Attaining the Wisdom,” Baal HaSulam writes: “The attainment of the whole universe in its absolute depth and interconnections of its parts was revealed in its entirety by Adam.” This is why we call him “The First Man” – because he was the first to achieve the level of “Human” – Adam (in Hebrew), which means “similar to the Creator.”

Related Material:
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A question I received: If hunger spreads all over the world, how will it affect the Earth’s population?

My Answer: The Malthusian theory says that the world’s population has always been limited by the natural fertility of the land and the development of bio-technologies:

• with natural farming – up to 10 million people;
• with extensive farming – up to 100 million;
• with intensified farming – up to 1 billion.

However, all models expressing the dependency of the earth’s population on its fertility assume that the world’s population is a natural (egoistic) system.

In the past, a process taking place in one part of the world did not have a significant influence on the other parts, and even less so on the population. But the moment the planet’s population became one collective whole, the laws of the system changed. Today, despite cultural differences and physical distances, an intrinsic phenomenon of global interdependency of all people is becoming apparent.

How will this affect the earth’s population? Our planet can even feed 100 billion people, provided that they observe the system of interconnection in which they exist. If people obey the laws of nature and consume only what is necessary for their existence, in brotherly interaction among them, as parts of a single organism, then they will never have to fear a demographic crisis. After all, the only cause of all the crises is our cruel attitudes to each other. Nature destroys us to the degree we oppose it.

Take Russia for example: There is a huge difference between its level of  economic development and how the population uses it. Cruelty, insignificance of human life,  abundant prisons and concentration camps, alcoholism, and lack of decent medical service – are all contributing factors to a short life span and high mortality rate.

In countries that are less developed than Russia, the life span is longer because the attitude to people is more merciful. In Russia it’s almost as if the government itself is interested in the destruction of its own people! How else can you explain the encouragement and proliferation of the “beer and vodka culture,” as well as drugs? However, fighting alcoholism directly is always ineffective, and only increases the number of people in prison.

The attitudes of the government and of every person to man, society, and mankind must be changed. This must become Russia’s national idea. Quit the path of trying to “force respect” and “force peace,” and instead set an example of sympathy, bestowal, and love for everyone in the world. This will elicit well-deserved respect and honor.

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The Book of Zohar. Chapter “The Eleventh Commandment” (abridged)

244. The eleventh Commandment is to give a tithe of the fruits of the earth. Here there are two Commandments: to separate a tithe of the fruits of the earth (desires that are impossible to correct), and to bring the first fruits of the trees (fruits of the earth), as it is written, “Behold, I have given you every herb-yielding seed.” Here it is written, “I HAVE GIVEN YOU.” Elsewhere it is written, “And to the children of Levi, behold, I HAVE GIVEN all the tithe.” It is also written, “And all the tithe of the land, whether of the seed of the land or of the fruit of the tree, is the Creator’s.”

“The Twelfth Commandment” (abridged)
245. The twelfth Commandment is to bring the first fruits of the trees as an offering, as it is written, “And every tree in which there is fruit of a tree yielding seed.” All that is worthy of Me shall not be eaten by you. I have given you My permission and I have given you all the tithe and offerings of the trees. “To you,” and not to the subsequent generations.

“The Thirteenth Commandment” (abridged)
246. The thirteenth Commandment is to perform the redemption of a first-born son (the beginning of any degree) so as to strengthen him in (spiritual) life. For there are two appointed angels in charge: one over life (goodness, bestowal) and one over death (evil, reception). And they both (the two lines) rule over man from Above (the good and evil inclinations). And when man redeems his son (correction of one through the other), he redeems him from the angel in charge of death (transforms the evil force to good), so that the angel can no longer govern the first-born son. Hence, it is written, AND THE CREATOR SAW EVERYTHING THAT HE HAD MADE – this is in general, AND, BEHOLD, IT WAS… VERY GOOD – this alludes to the angel of life (qualities of Bina, bestowal, bestowal for the sake of bestowal), while the word VERY alludes to the angel of death (when egoism is corrected to goodness, bestowal, reception for the sake of bestowal). Therefore, by this act of redemption, the angel of life is strengthened and the angel of death is weakened. (Spiritual) life is purchased by this redemption, for the evil side leaves him and clings to him no more.

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The Book of Zohar. Chapter “The Tenth Commandment” (abridged)

237. The tenth Commandment (law of nature) is to put on Tefillin (correct one’s egoism) and thereby to attain equivalence with the Creator, as it is written, THE CREATOR CREATED MAN IN HIS OWN IMAGE. He opened (the way for the Light of Rashbi) and said (passed it on to his students), “Your head upon you is like the Carmel.” This text refers to the Supernal head – the Tefillin worn on the head of the Holy, Supernal King HaVaYaH (the governing force), written in separate letters (specific actions). Each letter (action) in the holy name (program) HaVaYaH corresponds to a certain paragraph in the Tefillin (a certain correction). Thus, the Holy, Supernal Name (the Creator’s quality) is written in the scrolls of Tefillin, in the secrets of the letters (is revealed through the correction). For THE NAME OF THE CREATOR IS UPON YOU, AND THEY SHALL BE AFRAID OF YOU (your enemies are your uncorrected desires) refers to the head Tefillin, which contains the Holy Name HaVaYaH.

238. The first passage in the Tefillin corresponds to the letter Yod of the name HaVaYaH (Hochma) and refers to the Commandment, “Sanctify to Me all the firstborns.” This is because Hochma is the firstborn (the first correction) of all the Supernal Ones (qualities). It opens the place of conception for the future firstborn with the help of a thin line of Light that emanates from Yod, which opens the womb (Bina) and impregnates it.

239. The second passage (correction) in the Tefillin (equivalence to the Creator), WHEN YOU COME, corresponds to the first letter Hey of the name HaVaYaH, the hall (Bina) that opens up under the influence of the letter Yod (Aba) in fifty entrances, passages, and chambers concealed within it. The revelation that Yod made in that hall was done so as to hear the voice of the Shofar (a ram’s horn), Bina. The Shofar is closed on all sides, but the letter Yod came and opened it so that its sound could be heard. And since it opened the Shofar and derived sound from it, Yod led all to freedom.

240. At the sounds of the Shofar, the sons of Israel were delivered from Egypt. And so shall the Shofar be blown in the future, the next time at the end of days. And all deliverance originates from this Shofar, which is Bina. This is why the deliverance from Egypt is mentioned in this chapter of the Torah, for this Shofar stems from the force of the letter Yod, which opens the womb and delivers the captives to freedom. And this is the letter Hey, the second letter of the name HaVaYaH.

241. The third passage in the Tefillin is the secret of the Unity in “Hear O Israel,” the letter Vav in HaVaYaH, which includes all and designates ZA, who contains the unity of all. Everything merges in unity within him, and he receives all. The fourth passage that reads, “You shall hear,” includes two sides, Hesed and Gevura, which unite with the Assembly of Israel, called the lower Gevura or Malchut. And this is the last letter Hey of the name HaVaYaH, which takes and includes them all.

242. Tefillin are the letters of the holy name. Therefore, “Your head upon you is like the Carmel” refers to the head Tefillin. The letter Dalet refers to the hand Tefillin, Malchut, who is depleted of Light, compared to the head Tefillin, ZA, but she contains the perfection of the Upper One.

The hand Tefillin designates Malchut. And she is poor in comparison with Bina, the Upper World. Yet, she has her own perfection, for she now receives it from Bina thanks to the unity between Nukva and ZA in “Blessed be His great name for ever and ever.”

243. “The King is held captive in the tubs” means that he is tied down and held in those four compartments of the Tefillin for the purpose of being properly united with that holy name. And he who makes this correction, exists in image and likeness, TZELEM, with the Creator. Just as the holy name is united in the Creator, the holy name is united in him. “Male and female he created them” refers to the head and the hand Tefillin. And it is one.

“The King is held captive in the tubs” signifies ZA, who is bound and unified in those compartments of the Tefillin. The compartments of the Tefillin, which contain the passages from the Torah, are called “tubs” or “troughs,” just like the tubs from which sheep drink water, for the waters of Ohr Hochma and Ohr Hassadim are bound and restricted by these Kelim, the compartments of the Tefillin. And it is the Creator who is bound tight and held in these Kelim, so as to be unified in the holy name.

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The Book of Zohar. Chapter “The Eighth Commandment” (abridged)

228. The eighth Commandment is to love an outsider (anyone who seeks correction) from another nation, who desires to come under the wings of the Shechina (qualities of Bina in Malchut), Malchut, who takes under her wings (protects from one’s own egoism) those who separate themselves from the other, impure (egoistic) side, and draw near her (with their qualities), as it is written: “LET THE EARTH (desire, Malchut) BRING FORTH A LIVING (bestowing) SOUL AFTER ITS KIND (according to its corrected desire).”

229. One might say that the soul of Haya (the last correction of Malchut) exists in Israel (the aspiration for spirituality) and is ready for anything (by means of faith above reason). He specified, “After its kind” (any qualities) refers to both Israel (one who aspires toward spirituality) and to an outsider (one who has just begun the path). Like chambers and passages (different qualities in Malchut) between them, the same exists in the land called Haya, under the wings.

230. The right wing (the quality of bestowal) of Malchut has two passages (conditions), which are split from this wing in two so as to let in two nations that are close to Israel. And under the left wing (the quality of reception) there are two additional passages, called Amon and Moav. And they are all called the souls of Haya (they are all corrected together).

231. Each wing contains a multitude of closed chambers and halls (separate conditions of correction). From them, spirits (Light of the level of Ruach) emerge and are divided among all the outsiders, called Nefesh Haya (Light of the level of Nefesh), but each “after his kind.” And they all come under the wings of the Shechina, but no further.

232. However, the soul of Israel (the general intention to bestow) stems from the body of that tree (the source of Light, Zeir Anpin), and from there the souls fly off (the Light descends) to this land (the desires undergoing correction, Malchut). Therefore, Israel (the intention to bestow) is the darling son of Malchut, and is sustained by her womb, and not by the wings that are on the outside of the body. Moreover, the outsiders have no part in the Holy Tree (ZA), especially not in its body. They refer only to the wings of Malchut, and no further. The outsider (the new desire undergoing correction) is under the wings of the Shechina, and no further (is protected, but not yet in her). The righteous among the outsiders also refer to the outer side (not yet fully corrected, existing under Tzimtzum Bet – the Second Restriction), and not to the inner. It is hence written: “LET THE EARTH BRING FORTH A LIVING SOUL (Nefesh Haya) AFTER ITS KIND” (not yet complete).

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The Book of Zohar. Chapter “The Sixth Commandment” (abridged)

219. The sixth Commandment (general correction) is to procreate and multiply (to correct new desires though the intention to bestow), for he who does so turns the stream (of Light with regard to Malchut), called Yesod de ZA (of the world of Atzilut), into an inexhaustible fountain (of Light into Malchut). And the sea, Malchut, shall be filled (with the Light from ZA) from all directions (in all of its corrected desires), and new souls shall come forth (will be born, will develop) from that tree (ZA, the source of Light), and a multitude of forces shall appear together with those souls, to guard them (so that they won’t yield to their yet uncorrected desires). Hence, it is written: “LET THE WATERS SWARM (Malchut will develop in the qualities of Bina) WITH SWARMS OF LIVING CREATURES.” This is the mark of the holy Covenant (ZA and Malchut, the Creator and Creature). The stream (of Light from ZA) grows stronger, turns into a river (because Malchut continues to correct itself more and more), and thus brings more and more new souls to life (bestowal).

220. A number of birds (angels) that soar above the whole world (qualities of Bina in Malchut) enter Malchut along with those souls. When a soul comes into this world (into the spiritual world), the bird that came from that tree (system of Sefirot) along with that soul accompanies it. How many angels leave with each soul (onto the next degree)? Two: one on the right (the force of bestowal, the Light), and one on the left (the force of reception, desires). If one so merits (if the soul merits its correction), then these angels guard him (they act together), as it is written: “FOR HE WILL GIVE HIS ANGELS CHARGE OVER YOU” (in the ascent, along the degrees of the ladder). Yet, if he does not merit (to correct himself), they report and accuse him (of this, and turn against him, compelling him to become corrected). Rabbi Pinchas said: “There are three angels that guard man, if he so merits, as it is written, ‘IF THERE BE AN ANGEL OVER HIM, A DEFENDER, ONE AMONG A THOUSAND THAT WARNS MAN.’ ‘If there be an ANGEL’ – is the first; ‘A DEFENDER’—is the second; ‘one among a thousand THAT WARNS man’ – is the third (this refers to the soul’s correction according to the method of the three lines – Gimel Kavim).

221. Rabbi Shimon said: “In all, there are five angels (the forces of man’s soul), for the verse continues: ‘there is one after the giver and two more, so in all there are five.’” He replied: “This is not so. ‘The giver’ refers solely to the Creator Himself, and not to an angel, for only the Creator is permitted to give, but no one else.”

222. And he who abstains from procreating and multiplying (correcting his soul) as though belittles the form that includes all other forms, the form of man, causes the waters (forces of Bina) of that stream, Yesod of ZA, to dry out, and harms the holy Covenant (Yesod of ZA) from all sides. It is written of such a man, “Go forth and look upon the corpses of the people (uncorrected desires) that have transgressed against the Creator.” Of course, those who transgress against Me. This is said about the body (desires), as the soul never even enters the screen, i.e., the Creator’s domain. And such a man shall be banished from the (spiritual) world (into our world).

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The Book of Zohar. Chapter “The Fifth Commandment” (abridged)

215. The fifth Commandment. It is written: “LET THE WATERS SWARM WITH SWARMS OF LIVING CREATURES.” This verse contains three Commandments. The first is to study the Torah (as it is written, “I have created egoism and the Torah for its correction,” which is achieved only through the study of Kabbalah, which attracts Ohr Makif – the Surrounding Light), the second is to procreate and multiply (spiritually; that is to say, to develop the point in the heart to its full capacity – the soul), and the third is to remove the foreskin on the eighth day (to make the corrections under the condition of complete bestowal, cutting off from oneself the work in desires that are impossible to correct – “Lev haEven” – the heart of stone, Zivug in Sefira Yesod, and not Malchut). And it is necessary to study the Torah on all the days, at all times, in order to correct one’s soul and spirit (to search within oneself for the Creator and for a dialogue with Him every minute of one’s life).

216. Because man labors in the study of the Torah, he corrects the other holy soul, as it is written, SWARMS OF LIVING CREATURES, referring to the life-giving holy soul, Malchut. For when man does not study the Torah (the method of correction), he lacks the holy (loving and bestowing) soul and the (quality of) holiness that descends from Above (from the Creator). Yet, when he does study the Torah, he merits its Light (correction and fulfillment), just like the holy angels (he merits full equivalence to the Creator, just like the angels; the only difference is that they are mechanical creatures, whereas man attains equivalence consciously, with his desire and efforts).

217. It is written, “Angels of the Creator (people who have attained the level of the Creator Himself, and who are hence called ‘angels’) shall bless Him.” This refers to those who study the Torah (correct themselves), as they are called His angels on earth (those who have corrected their desire, while in and of themselves the angels are qualities of Bina, the Creator, bestowal). It is also written, “BIRDS SOARING OVER THE EARTH.” This refers to this world. However, in the world to come, as it is said, the Creator will make them (those who correct themselves) wings like those of an eagle so they may soar (with their corrected desires of love and bestowal) over the whole world (over their whole egoism).

218. It is written in this regard: LET BIRDS SOAR OVER THE EARTH, for the Torah, called “THE WATERS” (the quality of Bina, love and bestowal) will SWARM WITH SWARMS OF LIVING CREATURES (will be filled with the corrected souls of people) from its place of life (the desires that feel themselves, their lack of correction), called Malchut (all the created desires), and all will descend down below (the intentions “for one’s own sake” will disappear and only the pure intentions – “for the sake of others” – will remain). This is what King David referred to when he said, “THE CREATOR CREATED IN ME A PURE HEART” to study The Torah (correct oneself), and “A HOLY SPIRIT (of love and bestowal) WAS RENEWED WITHIN ME (what was contained in the Thought of Creation now became my conscious aspiration, to fulfill myself).”

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The Book of Zohar. Chapter “The Fourth Commandment” (abridged)

208. The fourth Commandment (the basis of the universe) is to know (to attain in one’s corrected properties) that HaVaYaH (the One who created you and your desires, inside which you are now attaining the Light) is Elokim (the One who loves and bestows, the properties of Bina), as it is written: KNOW THIS DAY (in your mind) AND LAY IT IN YOUR HEART (in all of your desires) THAT HaVaYaH (your Kli, the soul’s body) IS ELOKIM (Bina, love and bestowal). That is, the name Elokim is included in the name of the HaVaYaH, and there is no distinction between them. HaVaYaH is ZA, and Elokim is Nukva. It is essential to unite ZA with Nukva by making their properties similar, so there is no distinction between them. Thus, the name Elokim of Nukva will be included in the name HaVaYaH of ZA, so that Nukva (man) herself will become as HaVaYaH (the Creator).

209. Hence, it is written, “Let the stars in Heaven shine upon the earth.” This means that both stars, the two names, HaVaYaH and ELOKIM, are as one. This way, Malchut (Elokim) should merge with the name HaVaYaH (ZA). The black Light (Malchut) with the white Light (ZA), as one, without distinction. The white cloud by day (ZA) with the pillar of fire by night (Malchut); the property of day (ZA) merged with the property of night (Malchut), so they shine as one star.

210. This is the sin of the primeval serpent that unites below but separates Above; hence, it caused what it caused to the world. What should be united Above, should be separated below. The black Light, which is Malchut, should be united Above with ZA into a single whole and then separate it from the “evil side.”

211. Nevertheless, one should know that Elokim and HaVaYaH are one, without distinction. HaVaYaH is Elokim. If man knows that all is one and does not cause any separation, then even the opposite, impure forces disappear from the world, instead of descending below.

212. The secret behind the word Me’orot, which consists of the words Mavet (death) and Ohr (Light), is that the impure forces follow knowledge, understanding, and thought. And this is Light, which is the opposite of death – Mavet, for the Light (Ohr) is inside death – Mavet (spelled as Me’ot) in the word ME’ohrOT. This alludes to the fact that Light separates death, but when Light disappears, the letters unite and form the word “death.”

213. Chava started with these letters, and brought evil into the world. As it is written, the woman SAW that it was good to bring the letters of the word Me’ohrot back. From there she took the letters Vav–Tav–Reish–Aleph, leaving only the letters Mem and Vav. And they took with them the letter Tav, thus forming the word Mem–Vav–Tav (Mavet – death). And they brought death into the world.

214. And look: Rabbi Elazar said, “My father, I have learned that after Chava had removed the letters VeTiR’E from the word Me’ohrot, the letters Mem and Vav did not remain. Only the letter Mem remained, for the letter Vav, which is the letter of life, turned into death. This occurred because it attached the letter Tav to itself, thus forming the word MaVeT.” He replied: “Blessed are you, my son!”

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The Book of Zohar. Chapter “The Third Commandment” (abridged)

204. The third Commandment is to attain, investigate and know that there is an Almighty Lord who governs the world, and to unite this every day (the revelation of the Upper Light in the soul) in the six Supernal limbs: HGT NHY of Zeir Anpin (parts of the soul), and to unify them in the six words of the prayer “Hear O Israel” (“Hear” is the property of Bina, Israel is the aspiration toward the Creator) and through this prayer to direct our desires upwards (toward acquiring the property of bestowal). Therefore, we must prolong the word ONE in the six words: “Hear, O Israel, the Lord is our Creator, the Lord is O-O-O-NE” (a sign of the aspiration upward).

205. It is therefore written, “Let the waters under the Heavens be gathered together onto one place.” This means that all the degrees under the Heavens will gather onto one place, to become perfect in the six ends (properties of ZA). Therewith, fear must be attached to the unity of the words: “Hear, O Israel,” which is done by prolonging the pronunciation of the letter Dalet in the word ECHAD. This is why the letter Dalet in the word echaD is written larger than the other letters. It is written, “Let the dry land appear” – let the letter Dalet (designating dry land) be attached to that unity.

207. It is written, AND THE CREATOR CALLED THE DRY LAND EARTH. This refers to the same unity below, by the words, BLESSED BE HIS GREAT NAME FOR EVER AND EVER, when the earth, called “desire,” became what it should be. For the word “earth” (Eretz) means desire (Ratzon). Hence, the expression “IT WAS GOOD” appears twice on the third day of creation: once for the Upper unity and once for the lower. For Malchut merges with both sides of ZA – with VAK de ZA and with her own VAK. Henceforth, the earth brings forth grass, for it has been corrected to yield fruit.

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