Question: What enables the middle line to combine the right and left lines?

Answer: Essentially, the right and left lines are diametrically opposite to one another. The right line is absolute bestowal, and it does not know nor does it want to know what reception is. While the left line is the receiving Kelim (vessels) which do not understand what it is to bestow.

But any one of our desires, impressions, or thoughts necessarily consists of a combination of Bina (the bestowing desires) and Malchut (the receiving desires). They can only be separated through the power of the Light, when I "suppress" one in relation to the other. Also, the right and the left lines both have their own three lines. We are incapable of separating a thing in its pure form.

The breaking soldered them together for eternity by the Light of the highest power. It fused them together to the depth of their core so that not a single detail or particle was left without containing both elements in it. For this reason, in reality, the right line is the bestowing Kelim which work on the receiving Kelim, and at the same time, in the left line, the bestowing Kelim hide beneath the receiving Kelim. Once I attain the middle line, I acquire the Kelim which have both these properties combined in them.

The interconnection that I attach to the middle line is the force of the Upper Light or, to be more precise, it is the force of the Creator, the Thought of Creation that has preordained and evoked the breaking. This way, by beginning to combine the two lines into one, I use the force of the Creator Himself.

I plan and intend to reveal Him specifically, and the middle line connects me to Him, the Source of the breaking. In the middle line I attain the reason behind the breaking and the Creator’s intention. By rising above nature, I merge with the One who exists above it. This way, the Creator conceals himself in the middle line, and I touch Him due to its uniting force. This is where the meeting point of the Creator and the creature is.
[22104]
From the 1st part of the Daily Kabbalah Lesson 9/28/10, “What is Silver, Gold, Israel, the Nations in Work”

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Creation is generally referred to as “Babylon.” It was created out of desire which has developed through the four phases of Light, the descent through the worlds, and the birth and the breaking of the structure of Adam in the course of which the desires to receive and bestow have mixed so that each desire contains parts of all the others.

Afterward, the Light shines upon this broken state, and the broken desires begin to awaken from the still level to the vegetative, animate, and speaking levels of nature. But along with the subsequent development of egoism in people, 5770 years ago, the desire to bestow appeared in one person, Adam. This initiates the process of correction, and for this reason time is counted from Adam.

Twenty generations then evolved in preparation of mutual correction. The first manifestation of the complete breaking is referred to as “Babylon.” From that time on, thousands of people have followed the path of Adam in the revelation of the Creator, and this is why they were called “man,” “the son of Adam” (Ben Adam).

The Light continues to pour on all of the broken desires, and its influence evokes in them the manifestation of the broken desires to bestow, it causes them discomfort. Man instinctively begins searching, hoping to fulfill his desire. He wants to reveal his true state and find the reason for the breaking of the properties to receive and bestow. This is what leads him to the revelation of the Creator.
[22109]
From the 1st part of the Daily Kabbalah Lesson 9/28/10, “What is Silver, Gold, Israel, the Nations in Work”

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Presently the Creator is concealed from me, and I am only able to search for Him inside the group which stands between me and Him, as it is written: “From love of the created beings to love of the Creator.” If I direct myself to the group and clarify all the answers through them with respect to our connection and mutual guarantee, then I transfer my desires into the group and am able to see whether their desire is to receive or to bestow.

In return, the group provides me with a feeling of the Creator’s importance, and this feeling becomes important to me whether I want it or not. I begin to believe in the greatness of the Creator and that the greatest reward is to be near Him. The group restructures the order of my values, placing bestowal and the Creator on top and my egoistic desires at the bottom.

Then I begin to work to increase the greatness of bestowal, and this feeling continues to grow until it turns into a full-fledged mutual guarantee and we all become as one. If we achieve the sensation of “one man” in even the smallest measure, then we cross the barrier (Machsom) which separates us from the Upper World. And then, according to the law of equivalence of form, we begin to feel the Creator, the quality which defines the entire universe.

The group is my only means of defining spiritual definitions such as light and dark or day and night. After all, I come to the group utterly confused, without a clear understanding of what I want from this life, what is important, what determines advancement, and what the Creator wants from me. I scatter in all directions without even realizing where I’m going.

I have no clear direction whatsoever, and only the group can help me find my way. Books alone are unable to do that for me; they may even confuse me by giving me the impression that I have advanced spiritually by accumulating knowledge and that by grasping the information in a literal sense, I will attain spirituality. I was given the group as a model of the spiritual world temporarily, in place of the Creator, and the more I realize that my advancement takes place within the group, the quicker I will advance.
[22308]
From the 1st part of the Daily Kabbalah Lesson 9/1/10, “What is Day and Night in Work?”

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I think I feel something, but in reality I don’t have any individual feelings. Each feeling is a sum of the feelings of all souls, all of Infinity. This is called the spiritual vessel.

The spiritual vessel does not belong to me personally; it is what we reveal between us. As to what I discover within myself, it is regarded as the animate degree, and Kabbalah doesn’t talk about it. Each of us is an animal. But the way we connect with each other is exactly what is called spiritual connection. In spirituality, only the connection between us is what counts.

This connection is broken; nonetheless, it belongs in spirituality. This is why we are able to arrange a comfortable animate life for ourselves though it has nothing to do with spirituality. Spirituality starts with the discernment of our mutual connection.

It’s not just any connection, but the one that is aimed at the revelation of the Creator. I desire to know the Creator. Therefore, I discern that I need other people since from love of others we arrive at love of the Creator. This is the sole reason why the Creator broke our souls.
[21978]
From the 4th part of the Daily Kabbalah Lesson 9/26/10, “600,000 Souls”

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Question: If the entire Torah (Kabbalah) talks only about love for others, then why should we correct ourselves? Isn’t it enough to simply have a good attitude toward each other? Why do we have to worry about anything else?

Answer: We exist at the lowest, animate level; we simply live and die (“animal” means a “living, animate” creature). Our task, however, is to ascend to the level of man, to become “similar” to the Creator.

But how do I ascend 125 spiritual degrees to reach this state? To this end, there is a special hidden force: the Torah, the Light. If it affects us, we evolve and ascend from the animate level that we currently perceive as hate for others to the human degree of love for others, which is equivalent to love for the Creator.

The initial (1st) and the final (125th) spiritual states have already been established; I am clear about what I am at this moment and what I must become. Hence, there is no point in thinking about the conditions that are given to me at this moment or about my nature. Nothing is up to me, and all of it has already been recorded within the root of my soul. I must simply concentrate on how to advance and correct myself.

I need to focus less on the states themselves, whether it’s scolding myself or feeling good, since an instant is more than enough for this after which I have to immediately aspire upward. We cannot correct ourselves with “polite behavior” or “good manners.” Even at the smallest degree, we correct ourselves only with “love” since otherwise, it’s not a correction regarded as “commandment.”

Hence, it is said that the main rule of the Torah and all its commandments is love, and each correction to any part of the will to receive is a small attainment of this love. There is nothing but love and hate: the broken desire to receive selfishly and the corrected one to bestow.
[22065]
From the 4th part of the Daily Kabbalah Lesson 9/27/10, “The Love for the Creator and Love for the Created Beings”

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Question: How is the Creator’s revelation related to what we read in Talmud Eser Sefirot (Study of the Ten Sefirot)?

Answer: Kabbalists write about the Creator’s revelation as the only necessary action in our world in order to prepare us for it. For this, we need to receive an impression from the Light of Hochma (Wisdom) and the Light of Hassadim (Mercy) and thus form the impressions (Reshimot, spiritual reminiscences) of these influences in our matter (desire) which neither feels nor perceives the spiritual world.

For every influence of the Light, we need to evaluate who receives pleasure from the revelation (reception): I, the Creator, or both? This is why the Light comes from the system of Aba ve Ima (father and mother) while Zeir Anpin (HaVaYaH) operates as the reference point for Malchut, determining what she needs to become in order to become like Him, to receive and bestow Light.

The influence from Above constantly changes Zeir Anpin’s attitude toward Malchut as if he were turning his different sides to her and, this way, she changes. She needs to feel the sensations from Zeir Anpin while the only thing needed from her is her readiness to become like Him.

This is our work because we make up the body of Malchut. Zeir Anpin, on the other hand, teaches us to properly perceive the Light or the three lines by influencing Malchut. He shapes us like a child by filling us with impressions and explanations: the impressions in an obvious manner while the explanations in a concealed manner as if they manifest on their own within us and do not come from Him.

We learn how Malchut is being developed from Above in the Study of the Ten Sefirot. We study how Zeir Anpin prepares Malchut (Nukva) for adhesion with Him in their absolute similarity and absolute opposition.
[22060]
From the 3rd part of the Daily Kabbalah Lesson 9/27/10, Talmud Eser Sefirot

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Question: A “blessing” is the force of Bina, which comes from Above and raises the souls. Does the notion of a "blessing" apply to the relationships between friends or souls?

Answer: No, there is only support between friends or souls because I cannot give another person the force of bestowal. I can only help another with my support so that he may acquire this force from Above, the only source of strength and correction.

However, without the help of my friend in creating a common desire (called "MAN") for mutual connection and for revealing the quality of bestowal (the Creator), I cannot appeal to the Creator concerning correction. I myself lack the desire to appeal to Him. This desire needs to come from revealing the lack of connection between my friend and me.

Therefore, we have no choice but to reveal the states between us and raise them toward correction. In order for this to happen, I need to reveal these states as evil, sense the vital need to see them as good, acquire the force of faith, and be confident that I undoubtedly can make an appeal, that I have to Whom to appeal to and the support of the group.

Yet, this is only the case if I appeal with the force received in the group rather than on my own. Only if the group supports me, and we reveal the lack of connection in it, the breaking between us, then I use both its support and its breaking. In other words, I take all of the support towards achieving correction along with everything negative and appeal to the Creator with it.

This means that each of us appeals personally, but each appeal is made with what one took from the revelation of the breaking and with mutual guarantee. And with these two forces, one raises an appeal to the Creator.

Then this appeal is called “MAN” (Mayin Nukvin, the waters of Nukva). It has the power of support and mutual help, which they wish to express to each other, and it has the power of their desire to correct the breaking, purposely prepared for them by the Creator. It turns out they are what connects to spirituality, to the Creator since their mutual support is already a connection to spirituality, and the lack of fulfillment that they reveal is a lack of connection, the breaking.

On one hand, their MAN has the force of mutual bestowal and support, which they are willing to express to each other. However, they are still the Nukva, which is the revelation of the mutual breaking where there is no real power of bestowal. Then this works since they have what is needed to appeal to the Creator.

Nothing material pertains to correction, spirituality, or the breaking. Initially we don’t have anything spiritual that needs to be corrected because without revealing our broken relationships, we have nothing to work with. Spirituality begins with disclosing the breaking.
[21974]
From the 2nd part of the DailyKabbalah Lesson 9/26/10, The Zohar

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Question: How do I come to a state when I ask and concern myself with one thing only? How do I worry only about finding the place of the Creator’s revelation so as to delight Him and to yearn for it, both in the heart and mind?

Answer: Such a state is superhuman; it is above my nature. I am unable to achieve it, and I want nothing to do with it. I do not foretaste anything I would feel if I were to reveal the Creator. When speaking of preparing a place for Him, of bestowing to Him, I, as if, chase away all possible pleasures, leaving behind only a stale aftertaste.

So how do I change my attitude? After all, the place of the Creator’s revelation needs to exist in my desire. I need to wish for it in my very bones; I need to want to feel the Creator’s delight.

In order to make the object of my concern something opposite to myself, I have to change myself. And the Kabbalists say that there is a force in the world that can do that. But first I must prepare and make the request; I must perform the work that truly depends on me, not something superhuman, but work that is within my reach.

And so I begin the preparation with others like me, via the correct study and environment. Here, every action is within my power. The sensations may not be entirely pleasant, and I may be constantly searching, but I still find the fuel to advance.

I fuel myself with false states, primarily working off envy. When I look at the friends, I get jealous. They are better and smarter than I am. Perhaps some of them are already sensing the spiritual reality. Who knows, I may be sitting next to somebody who’s already there, while I am still mired in ignorance.

If we gather the means that the Kabbalists speak of,  try to apply them to our environment, and rise above reason with the help of envy, then we truly begin to correct the Shechina, the very place in which we will receive the Creator’s revelation for His benefit.

This feat is possible. I must merely carry out as many mechanical, tasteless actions as I can by lowering my head before the environment. In this “submission” to the friends lies the key to success.
[22041]
From the 1st part of the Daily Kabbalah Lesson 9/27/10, “What in the Work, is Israel Who Exiled Divinity, is with Them”

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600,000 souls are parts of a single soul created by the Creator. This single created being was divided into parts which we call "600,000" souls. However, this number does not indicate quantity, but rather the quality of the connection between them.

When the Creator gives rise to the desire to receive pleasure, everything is a single whole; the Creator, the vessel, and the Light are like one. But in this state, both the desire and the Light sense neither separation nor connection; they don’t feel whether the creature exists or not. There is a complete absence of any sensation because any sensation in the creature can be detected only through the opposition between the creature itself and what it feels.

For that, it is necessary to distinguish between the Light and the vessel and to feel their complete oppositeness and connection. However, when the vessel and Light connect, their difference doesn’t vanish since love emerges above hatred.

Both qualities have to emerge. The distance between hatred and love, darkness and light (hatred is revealed as darkness and love as light), gives the creature the sensation of its existence and understanding of where it exists and with whom it is connected. This is the reason why the World of Infinity is not enough to outline the creature and make it independent.

Only after the creature goes through the entire process of its development, meaning that it starts at the first stage, descends to the second, and then rises back to the third, does it begin to understand what the first state was about. The created being becomes independent and similar to the Creator. That’s why it is called Adam.

In the beginning (Stage 1), the creature was just a drop of semen. Then, it realizes that the breaking has occurred and corrects it. By doing so, the creature attains perfection. It is not considered a drop of semen any more, but rather, it has the power of 600,000 souls and represents one, big, autonomous soul.

“Six hundred thousand” stands for six Sefirot of Zeir Anpin multiplied by ten Sefirot in each of them and then by ten thousand, the power of the ascent of Zeir Anpin to Arich Anpin which governs all corrections. 60 x 10,000 = 600,000. Hence, the common soul (the general, final, corrected state) is called 600,000 souls.
[21991]
From the 4th part of the Daily Kabbalah Lesson 9/26/10, "600,000 Souls"

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Question: How should I relate to my wife to feel the Creator between us?

Answer: Try to make all the interactions between you happen only in order to reveal the Creator between you. This guarantees you absolute peace at home and is useful for every person even out of purely egoistic interests.

This is a very effective means and it correctly orients a person toward his entire life. The group and the friends are still an artificial structure for him, all of humanity is perceived even farther away, and the universe is felt as completely distant. One’s wife is the closest thing to him, as it is written, "A person’s wife is like his body."

On the other hand, you suddenly reveal that you have a partner in every regard! The Creator lets you start to feel that against every movement you make, she also makes a movement. No matter what movement takes place – in the mind, the heart, or a physical one, a synchronous movement takes place against it. It’s as if the Creator glues together two separate parts in all the details and forms as He becomes revealed.

All we have to do is try to reveal the Creator between us, the force that unites us and that we want to attain as a result of living together. Otherwise this entire life will be a mere animalistic existence.

Together the two of us desire to reveal the force of unity between us – the third component which completes us so we will become as one! When He unites us into one whole, we will include Him inside us and will be one whole precisely because He is inside us and fulfills us.

This is called "Husband, wife, and the Creator between them." He is present in everything that exists between them. There is nothing other than that because the desire of each person is aimed at the other. It’s like the relationship between Zeir Anpin and Malchut: He is entirely aimed toward her, and she toward him.

The Creator set apart all the particular Sefirot of Malchut and made Hava (Eve) out of them. That is why there is a precise correspondence between Zeir Anpin and Malchut along the entire height of a spiritual Partzuf; they are on one level, one against the other in eternal, unceasing union.

Neither has any qualities that are not present in the other. However, the only way to attach them to one another is by the Light of AB SAG, which comes and connects them by correcting one of them toward greater bestowal and the other toward greater reception. In order to unite, they both ascend into Bina, which is called Elokim, the Creator, and He gives them the force of unity and then fulfills them.

They don’t fulfill each other, but their shared desires. That is how a "child" is born, being a result of the union. It is the following spiritual Partzuf, a new state, described by the verse, "The father (Aba) gives the white, the mother (Ima) gives the red, and the Creator gives the soul." The Creator is between them, and by fulfilling them He gives a soul to the new level.
[22122]
From the 4^th part of the Daily Kabbalah Lesson 9/28/10, “The Love for the Creator and Love for the Created Beings”

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