The celebration of Sukkot (Feast of Tabernacles), like all other holidays, represents spiritual states that every person in the world will have to undergo while ascending in his qualities from our world to the World of Infinity. Ascent is defined as the strengthening of the connection between us and, through it, our greater similarity with the Creator. It could be described as our drawing closer to the Creator rather than “ascending.”

It is not a mechanical ascension, but a qualitative one through the senses and against our egoistic nature. This nature can be overruled solely by the force of the Light.

This is where the difficulty lies. The problem is not in defying egoism and not in struggling with natural idleness; we do this in corporeal life. The challenge of the spiritual path lies in the fact that it isn’t accomplished by our own effort. My nature cannot be changed by my own effort but only by some hidden force that I must ask to perform this action. That’s where the problem lies.

In fact, if I worked against my egoism alone, I would feel as a hero. Many people feel this way, and our very egoism forces us to defy it if the goal is worthwhile. We are willing to go against our egoism and its yearning for rest since we anticipate reward for our envy, lust, and ambition. However, on the spiritual path, it is necessary to annul the self and ask “something” that is opposite to me or “someone” whom I don’t know to come and reverse my nature.

When it is necessary to unite in order to defeat someone, we do so and return as heroes. However, to unite in order to convince the Creator to correct us or unify us is a huge problem. The issue lies in the fact that the Creator is concealed, and we can’t assess what we are working for and against.

Hence, many people start spiritual work and give up. They cannot overcome this concealment and reconcile with that part of our work which is not up to us. A person has trouble accepting that in order to correct himself, he must ask the invisible force for it. That is why the whole problem is not in our laziness, but the Creator’s concealment.
[21906]
From the 3rd part of the Daily Kabbalah Lesson 9/24/10, Selected Excerpts For Sukkot

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Question: It is written that we have to be joyous on Sukkot. What does that mean?

Answer: Joy is an effect of attainment and unification; it is joy from bringing contentment to the Creator. There is the World of Infinity, the vessel of the Creator, which is empty. I fill the Creator through the group, and this act of fulfilling Him causes me to feel joy.

At first, I felt empty and demanded fulfillment from the Creator. However, thanks to studying with the group, I realized that fulfillment comes solely from fulfilling the Creator. I am filled with bestowal to the Creator in the same way as a mother is filled with joy when her child is fulfilled.

Ultimately, it makes no difference to me whether I give or receive. The goal is to be fulfilled which I can achieve solely by way of fulfilling Him. When I fulfill Him, I fulfill myself. However, if I fulfill Him for self gratification, it is egoism (Klipa, shell); it’s similar to working for a reward.

However, if I fulfill myself in order to fulfill Him, it is bestowal (holiness). If I fulfill Him in order to fulfill myself, it is reception (impurity).

Diagram: Impurity: 1-2) I fill Him, 3-4) in order to get filled myself. Holiness: I) I raise MAN to Him, II) to make Him fill me, III) so that by filling myself, IV) I could fulfill Him.

In either case, we are both fulfilled. Still, everything is determined by the intention: For whom do I perform these actions? If there is love between us, the more I get filled, the more I fill Him. In our world, there are no other models for this than a mother and her child. [21803]
From the 1^st part of the Daily Kabbalah Lesson 9/22/10, “The Agenda of the Assembly”

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Every one of us contains a spark, a desire to reveal the Creator. We unite our sparks, but this is not enough to reveal Him because the sparks are egoistic. They come from the breaking of our former unity. When we make efforts, we reveal that we desire the Creator “for our own sake,” for the sake of our own interests.

That is already an attainment because we have discovered the broken desire which the Creator described by the verse, “I created the evil inclination.” This is an important discovery. We reveal the evil inclination when our “sparks” aspire to Him and we unite them in the group.

As we make efforts to unite in the study, we discover our opposition to the corrected Shechina and the Creator. The Light shows us this. In our common desires to reveal the Creator, we reveal the broken place or desire, and this gives us great joy because we reveal the essence of the destruction.

From then on we can make a leap toward correction: to desire the Creator not for our own sake, but in order to give Him pleasure. Then the altruistic intention will turn our place into the corrected Shechina. We will bring it back from exile and thereby reveal the Creator inside it.

Our entire work is to correct the desire. At first we need a great desire, and then a corrected one. This is what the science of Kabbalah is intended for.
[22038]
From the 1^st 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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It seems so easy to just let the force of the Light come and correct us, making us love our neighbor! So why is the process of correction so difficult? The difficulty comes from the fact that this entire process is concealed, and that is in order to give us the freedom of will.

To be free means to go against my desire and understanding, when I don’t want it directly! My animalistic body does not aspire to this and my egoism does not help me do this. I have to find a new motivation to advance, which does not stem from my qualities. Otherwise I would just be increasing my animate egoism.

The reason for my advancement must be outside of me, in the environment. In order to advance, I have to use something that does not belong to the egoistic desire, and therein lies the entire difficulty. If not for this, every person would aspire to correction. Who wouldn’t want to receive perfection and eternity, feel the Creator, see all of his fate from beginning to end, and control it!?

Any person would agree to exchange this temporary world for an eternal one. However, people feel that this is too exalted, too difficult, and unattainable. And it’s all because we have to reveal the point of our free choice, called "the middle third of Tifferet."

We understand what love is and what hate is, but it’s not clear what a neutral state is, "the middle third of Tifferet." On every degree we have to make our choice while in that state. Otherwise we won’t be independent of the Creator.

What’s the point of creating a miserable creature that suffers in this world, and then giving it the knowledge that there is a perfect state and one must only use a means called the Torah to go from a bad state to a good one? In fact, any machine could do the same thing if there is good and evil, and a means to go from evil to good. There is no free choice here.

Religions operate according to this scheme of two lines. The difference between Kabbalah and religion is free will, the third line. A person has to find the point where he can carry out actions independently of himself and his earthly choice, so he won’t look for self-benefit.

If we find this point and act based on it, it means we freely build ourselves and are independent of our previous nature. We cut ourselves off from it and give birth to ourselves, instead of having the Creator do it.

This point of independence poses the difficulty. It constantly confuses us and erases everything we understood and felt a moment ago, immersing us into a "fog" all over again. But it is happening because we are being led into a completely different dimension of life where we will reveal the true reality instead of the unconscious state we are in today.
[22062]
From the 4^th part of the Daily Kabbalah Lesson 9/27/10, “The Love for the Creator and Love for the Created Beings”

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Baal HaSulam explains in the article “Arvut” that no one can attain the goal without help from one’s friends because otherwise a person won’t have the fuel, the “spirit of life.” A person on the spiritual path must arm himself with a great desire after revealing the breaking between us because the force of hatred between us lays bare the evil inclination. Even The Zohar talks about how the friends in Rabbi Shimon’s group revealed hatred, and only after that did they reach love, level by level, by means of the Light they evoked through mutual study.

The goal is also something we discover inside our interconnection. By gradually restoring the connection between us with the help of the Light, we reveal 125 levels until reaching unity with the Creator. Thus, we attain the Creator Himself, the force of the Light that Reforms. If, however, we don’t base everything on the revelation of the place of the breakage and its correction, then our actions will bear no connection to spirituality.

Indeed, we have just one contact with the spiritual world, and that is the place of the breakage of the connection between us. It is written, “I created the evil inclination.” This is what we have to find and reveal. That is why our entire work is devoted to discerning the quality of connection between the friends on the path to revealing the Creator: myself, the friends, and the Creator (or Israel, the Torah, and the Creator).

We are looking for a connection between us in which the Creator is concealed. This is the key that opens the door to Him. By correcting our attitude to our interconnection, we find the quality of bestowal and love, and that is how we reveal the Creator. This is the only way a friend can help a friend. This constitutes our only free action. All other acts are compulsory, puppet-like. We shouldn’t demand anything from each other besides the desire to help.
[21964]
From the 1^st part of the Daily Kabbalah Lesson 9/26/10, “They Helped Everyone His Friend”

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Question: What does it mean to “speak with the Creator?”

Answer: To “speak with the Creator” primarily means to do everything you can to try to reveal His image within you. Try to imagine: He is the reason for everything I feel. My thoughts, desires, and sensations are all Him, the One who has laid my foundation and forms me.

When I decide that my current reality is established by Him, then how do I treat everything that happens to me? There are two possibilities:

1. Directly structure my attitude towards my inner reality as my attitude towards Him. But this approach is inaccurate, incorrect, and unstable. There is no ability to test or verify it because I will surely be guided by my ego and err.

2. At first, I strengthen myself through my connection with others like me, and then I structure my attitude towards the inner reality by passing its image through this connection. In this case, I am definitely already in some quality of bestowal, and my qualities are adapted to the Creator’s image. Thus, instead of changing the image, I change my attitude towards it. This is what it means to “speak with the Creator.”
[21602]
From the 1st part of the Daily Kabbalah Lesson 9/20/10, “The Greatness of a Person Depends on His Faith in the Future”

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Everything comes as a result of effort. Don’t wait for something to change by itself. Only through our effort to unite do we draw the Light onto us. The greater the effort, the stronger the Light’s influence, and vice versa. The Light remains at absolute rest, and only when we aspire toward unity together do we compel Him to unify us.

We draw closer to one another, and in so doing draw closer to the Light. As we distance from each other, we distance from the Light. But our efforts are never wasted, and “penny by penny it accumulates into a big capital.” Every time we try to unite, the Light influences us, and even if we distance from one another right afterward, the correction done by the Light remains, nothing is wasted, and we move on to the next one.

These processes of “compressions” and “expansions” are like input-output or like the beating of the heart. We unite, the Light influences us, corrects our connection and immediately evokes the next uncorrected degree. Again we must exert efforts, giving the Light the opportunity to unite us once more, and again the correction brings about the next uncorrected state. And so on, until all 125 corrections are completed.

Each time I rise above my uncorrected desire and then bring it up for correction. The first step is when my point in the heart crosses the Machsom. Then it pulls a part of the desire over the Machsom, the part which it can be above (faith above reason, Bina above Malchut). And so on, until I gradually carry over the Machsom all of my desire, part by part, to be above it, having acquired the qualities of bestowal above reception. It is the degree of Hafetz Hesed or Bina, bestowal for the sake of bestowal. Now my errors have turned to merits and my sins to errors.

Then I move on to the next phase: Through a tiny hole in the next barrier I break through into the domain of love of others. My point in the heart is the first to do it, and then all the parts of my desire are carried over to this degree. To the extent that I can use them for the sake of love (fulfillment) of others, I transform the ego into the desire to receive for the Creator’s sake.

Every time we work with our ego toward greater unity by drawing the Light through our striving for equivalence of form. I desire, and the Creator responds to my desire, carrying out all the actions.
[21610 ]
From the 4th part of the Daily Kabbalah Lesson 9/20/10, “600 000 Souls”

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The force of faith is illumination that expands from Above and is regarded as the Creator’s testament, as it is written: “The Creator will testify that he will no longer revert to egoism.” What does the Creator testify by? He testifies by His property, the simple Light. However, by expanding to us through the system of the worlds, the simple Light forms into the illumination of three lines and shines to us precisely in the middle line.

This gives me an opportunity to realize my evil (through comparing good, the right line, with the evil, the left line), to perform the analysis of “true/false” over “bitter/sweet,” to ascend in bestowal above the will to receive (what is called faith above reason), and build myself in the middle line by following the example of the Light (the Creator’s property of the middle line, His testament) expanding onto me.

I see what the Creator models for me, receive forces from Him, and build myself in similarity to Him. But all of this is possible while the Creator illuminates me, and I will never have the power of faith on my own. This is what is called the Creator’s testament.
[21408]
From the Lesson on Rabash’s Article, 9/17/10

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Question: What motivates me to keep the covenant I made with the Creator?

Answer: Nothing does! Suppose I fell in love with a girl. A month later I don’t want her anymore. What should I do? People tell me, “You have to stay with her for life.” But why should I? It would be a lie, not the desire of my heart. If I hate her now, how will I be able to live all my life with her? How, then, do we commit to marriage? We realize that we won’t be able to live with the same feeling of infatuation forever and it will be a lie.

Marriage has an Upper Root: the union of the Creator and the created being, founded on attainment of the Higher Goal, not corporeal love. Love is defined as mutual support and assistance toward achieving this goal.

If I understand this principle, I can rise above my desire to receive pleasure and walk my path of life by way of bestowal. I don’t sign a promise saying that I will love bestowal all my life; this is impossible and therefore we can’t even talk about that. Rather, I sign the promise saying that I will always treat the Creator as Great, and I wish to attain Him by way of making a covenant with Him. That is why it is written: “Husband and wife, and the Creator between them.” Otherwise, there won’t be a marriage.

It is the Host who matters to me, not His table full of delicious treats that stands between us. The “treats” serve as the first contact between us, until I am able to build a higher connection with the Host in order to attain that higher connection. In other words, the covenant we make with the Host does not happen at the level of love between us, or because He provides “treats” for me, as in the case with a young man and a young woman who marry because of the animate love between them. On the contrary, we value each other because the connection between us allows us to reach the Upper Root, the exalted spiritual goal.

Now, a question arises: How can one remain focused on this exalted goal? That is why we need the group. It is the place where you have a guarantee, and it can give you the force of faith which will always serve as your “fuel.” You can’t achieve this on your own. Even the Creator won’t hold you up if you don’t make the effort.
[21431]
From the 1^st part of the Daily Kabbalah Lesson 9/17/10, “A Transgression Does Not Put Out A Mitzva”

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Question: Rabash writes that the Creator “hears the prayer of every mouth.” But you say that the prayer has to be internal. So what prayer does He hear?

Answer: A prayer is a desire that actually reaches the Creator. There are only two forces in the world: the forces of reception (attraction) and bestowal (rejection). And there is a law of the equivalence of form: In the degree of their similarity, the forces (objects) grow closer, and in the degree of their difference, they grow apart.

Since the Creator is an absolute will to bestow, He “expects” from us equivalence with Him, where the will to receive would desire to become similar to Him and also become the force of bestowal. To ensure this, He placed His spark, “the point in the heart,” the initial point of the quality of bestowal, into the will to receive, our nature. And we must cultivate it.

The Creator responds only to a prayer for this. All other kinds of prayers don’t reach Him. The Creator hears the prayer of everybody who is asking for the force of bestowal. The Creator is the law of bestowal, so he reacts to no pleas but those asking for the ability to bestow. And if we don’t ask for it, He sends us even greater suffering so that we may realize for what we should be asking.
[21407]
From the Lesson on Rabash’s Article, 9/17/10

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