The wisdom of Kabbalah teaches us how to correct the desire that represents the entire matter of creation to a degree that we start sensing the Force that permeates the universe: the Creator (the Light). There is nothing except this Force and desire.

Revelation happens in accordance with the law of equivalence of form: Desire feels the power of the Light to the extent of its correspondence to it. Full revelation of the Light is the program and the purpose of creation. It means that we have to correct ourselves to a degree of complete equivalence with the property of the Light: bestowal.

For that purpose the whole system of worlds was created; it helps us to change our desire and make it similar to the Light. This world is where the first steps are made; later, we rise into the Worlds of Assiya, Yetzira, and Beria. Nine lower Sefirot of Malchut of the World of Atzilut is where the broken souls “dwell.”

Keter, the upper Sefira of Malchut, is above the Parsa, in World of Atzilut, where bestowal is in effect. The property of reception acts below the Parsa.

Malchut receives the forces from Zeir Anpin. For us, Zeir Anpin is the Upper One, the giver; we receive everything from him. In its turn, Zeir Anpin is connected with the higher Partzuf of the World of Atzilut, Abba ve Ima (AVI), a part of which is Yeshsut. Below, there is the Partzuf of Arich Anpin (AA), which receives the Light from Infinity (Ein Sof) and passes it down the chain to Malchut.

The major issue for us is how we (the broken souls that live in the Worlds of BYA) rise to Malchut de Atzilut. By including ourselves in it, we begin to take part in the process of correction. The World of Atzilut corrects broken desires that bear egoistic intentions.

The desire to receive is unchangeable; it is matter which cannot be altered. But desire can be used in two different ways: It can either be filled from the inside by receiving, or it can be utilized for bestowal. In the second case, the desire will receive for the sake of bestowal. It is possible only as an outcome of love and union with others.

The Book of Zohar helps us mostly at the first stage of our rising to the World of Atzilut. The sequence of actions is as follows:

1.      We raise our request to get corrected (MAN).
2.      The answer (MAD) returns back to us in the form of the Surrounding Light (Ohr Makif) that empowers us.
3.      We rise upward to Malchut de Atzilut.
4.      Malchut delivers our request to Zeir Anpin.
5.      Zeir Anpin gives Malchut powers and corrects the souls.

Thus, all we do is work with the Light. Our work is intended to attain union among us in order to correct our desire by applying intention to bestow to it. This becomes possible only as a result of the Light’s influence.

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From the 1st part of the Daily Kabbalah Lesson 11/15/10, “Hakdama, Laila de Kale (The Night of the Bride)”

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Question: What is the law of the system of Arvut (mutual guarantee)?

Answer: The law of this system is absolute reciprocity. This is how it is described in the Torah: “As one man with one heart.” This means that the one desire in the entire system, mutual bestowal, is realized in the adhesion with the Creator. The law is defined by the word “one,” as in “unity.”

It could be said that unity of “one” cannot be a law. But the definition of “one” contains many different properties connected with each other above hatred and rejection by relations of love and bestowal. This is the internal formula of the system: Qualities opposite in their nature are connected above this opposition by the law of equivalence of form.

This is the way our body and any integrated system are constructed. In order for such a system to exist, it must be built from the different forms and opposite parts over which there operates a universal law: existence for the sake of one unified purpose.
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From the Daily Kabbalah Lesson 10/15/10, "The Arvut"

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Question: When people come to the Convention and see the great work and preparations that were done, will we be able to revoke the differences between us and feel total equality?

Answer: Everything that is now being prepared for the Convention all over the world together with us is being done from the bottom of people’s hearts; we are all in one single vessel or desire. People who are far away from us and do not have the opportunity to come are still able to support us in thought. They transmit their desire to us and the aspiration to be closer.

What we end up with is the right combination, arranged by the Creator, where everyone unites together. We lack just one thing: the common thought about mutual guarantee!

Forget about all the external differences. In the end everything must become part of one whole, one common mutual guarantee. We have to become “as one man with one heart” together with all of our friends all over the world. As soon as we achieve the first feeling of contact, the spiritual quality of connection, then inside it the Creator will immediately be revealed according to the law of equivalence of form.

From the 4th part of the Daily Kabbalah Lesson 10/14/10, “The Teaching of the Kabbalah and Its Essence”

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You are not aimed at the goal if you are not looking at it through the group. The group is like a lens that collects all beams of sight and aims them at the target. Without it, you won’t be able to focus your eyes on the goal. Only in the group, in the collective relationship of the friends, will you be able to uncover the work of the Creator.

If we do not build a common area between us, a “common space” where only bestowal and our unity exist, we won’t have the "place" where the Creator can be revealed. I need at least one other person as the minimal number in a group is two persons. I decide to unite with the group and now I constantly think about it. In our union that we ourselves create, in the “common place,” everything The Zohar and the Torah are talking about is occurring. But if I am not connected with the others, I don’t have a place to reveal what’s described in The Zohar.

If I unite with the others, all the stories in the Torah, The Zohar, the Study of the Ten Sefirot, and the Talmud are solely about the types of our connection and what is revealed in it. Through my own actions aimed at a greater connection, I evoke the revelation of the Creator. This is called “Israel (I), the Torah (Kabbalistic texts, studies, and the group), and the Creator are one,” and I unify them from the beginning of my correction to its end.

It isn’t difficult at all to get concentrated in one point. If not, the aim immediately disappears, and you must focus anew. There are obstacles, and the challenge lies in focusing on the goal by way of unity.

First of all, we need to create a common space between us. And The Zohar will tell us what takes place in it, how to annul oneself in order to bring our unity to compete correction, and to reveal the Creator within it in accordance with the law of equivalence of form.

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From the 3rd part of the Daily Kabbalah Lesson 9/20/10, Talmud Eser Sefirot

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When we read The Book of Zohar, we try to create a common space where we aspire to connect our points in the heart. This is the meaning of “studying the Torah.” It’s impossible to "study the Torah" without such an intention.

The point in the heart is “Israel.” "Isra-El" translates as “aspiring to the Creator.” Through the study, we want to attain the Torah: the Light that corrects us. Then, we reveal the Creator in the connection between us. In that connection and, accordingly, in revealing the Creator, there are 125 degrees, or 5 worlds, 5 Lights of NaRaNHaY.

Our world is the total lack of connection from which we commence our efforts to unify. The end point of unification between us is called the “World of Infinity.”

This is how the entire system of the common Soul, called Adam Ha Rishon, Shechina, or Malchut of Infinity is revealed. The form of this spiritual vessel (Kli) is called “the Creator” (Kadosh Baruch Hu): the quality of love and bestowal.

Everything exists within this system. The entire science of Kabbalah speaks only of how to reveal the Creator in accordance with the law of equivalence of form, as it is written, “From love of the created beings to love of the Creator.” By uniting together, we create a system between us which matches the Upper Force of bestowal.

This is the picture we must always have in our heads when we read The Book of Zohar. I must always check where I am on this ladder of connection between us, what The Zohar speaks of right now, whether I want to unite with others or I resist, and what is it that’s stopping me. The whole time I think of one thing only: how I (Israel) am connected with the others through a force which unites us (the Torah). Within our correct connection, I reveal the true quality of bestowal: the Creator.

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

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The Book of Zohar is being revealed now because it is a source of strength which can carry out all the corrections and advance us. Just as a train or a car cannot move without electricity or gas, we cannot advance without The Book of Zohar which gives us energy, “fuel” for advancement.

In addition, The Zohar reveals to us where we are situated, who we are, where we are advancing, and for what purpose. It reveals the whole path to us. In essence, it is the Light that illuminates the whole space that surrounds us in order for us to see where we are. The Zohar is the Light that gives us an opportunity to feel in our minds and hearts who we are and what we represent, how we are arranged, how we sense, think, and make decisions. It is the Light that illuminates the goal to us so that we understand to where we are advancing, with what speed, what is happening, and what to do.

The Zohar is the Light that gives strength, the Light that corrects us, and the Light that advances us on the path. It does everything. However, we need to rouse this Light and it’s not easy. After we rouse it, there’s nothing more to do because it knows how to arrange and carry out everything. We merely need to rouse it.

We think that the science of Kabbalah demands some impossible effort from us. However, the entire work is actually in our hands. After all, the Light needs to come and influence us. This Light is called Surrounding Light since it cannot clothe a person directly, clearly, and openly. It does this indirectly and we only feel the results of its actions but not it itself.

Under what condition is the Light drawn? It is drawn according to law of equivalence of form or the law of equality: The Light comes to the extent that I desire to become similar to it. How do I perform this action in order to become similar to it? Something that is called the group has been placed before me, and initially I hate it. In the same manner that I am opposite to the Light, I am also opposite to this Kli (the spiritual vessel) called a “group.”

To the extent that I try to unite with the group, to enter it, the Light affects me to the same exact degree. I am situated below, “under the group,” and it is on top, “above the group.” It turns out that I work on uniting with the friends, and to the extent that we unite the Light influences and corrects us. It unites us and the Light (the Creator) is revealed in our unification.

If this is the case, then everything is in my hands. The Light waits for me to perform this effort. I cannot unite with others; I merely need to desire this and to exert effort. Then it will happen.

Therefore, before we read The Book of Zohar, the strongest source of Surrounding Light, I need to think about the fact that I must unite with others, thereby preparing the vessel (Kli) for the Light that will glue it together and be revealed in it. After all, the Light is revealed only in the unification, in the place of the former breaking.

From the 1st part of the Daily Kabbalah Lesson 9/3/10, The Zohar

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We exist in an ocean of the Light of Infinity which contains all the sacred names of the Creator. These names have to become revealed in our desires to the extent of their similarity to a particular quality of the Creator included in this Infinite Light. This general force, the Light, is called the “Torah.” Of course, today we are unable to value and know it. This is beyond our capabilities and desires.

However, here is what we can do: If we desire to become similar to the illumination that reaches us from this infinite Light, we can reach some partial similarity and feel it within us as the revelation of the “Creator’s sacred name.” Sanctity is above the “body”; it is bestowal or the quality of Bina. After all, the “Creator’s name” is a spiritual vessel, a “Kli,” or a corrected desire (meaning desire with the intention to bestow).

Due to the power of the Light, our desire acquires such a form (intention) that it can establish a connection with the Creator, which is to say, with the Light or the Torah (names of the Creator). In this way, by being influenced by Ohr Makif (the Surrounding Light), we gradually reveal separate qualities and actions within us that are similar to the Light or the Torah.

All this is perceived and measured within us and in relation to us (the receivers) to the extent that we are similar to the qualities of the Light according to the law of equivalence of form. Only by becoming similar to the Light will we be able to feel it.

From the 1st part of the Daily Kabbalah Lesson 8/11/10, “You Should Always Discern Between Torah and Work”

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Dear Friends, please ask questions about these passages from the great Kabbalists. I promise to answer them. The commentaries in brackets are mine.

The Reality Contained in the Science of Kabbalah

Kabbalah uses only names and appellations that are concrete [attained in our senses and then examined in our mind] and real [revealed to us to the extent of our correction]. It is an unbending [absolute] rule for all Kabbalists that, “Anything we do not attain [clearly, in our corrected qualities], we do not [it is impossible to] define by a name and a word.” [It is because a name explains the quality of the object being attained, and that quality is attained to the degree of similarity to the object’s qualities, according to the law of equivalence of form: Only similarity is attained.]

Here you must know that the word “attainment” (Heb: Hasaga) implies the ultimate degree of understanding. It derives from the phrase, “that thy hand shall reach” (Heb: Ki Tasig Yadcha). That means that before something becomes utterly lucid, as though gripped in one’s hand, Kabbalists do not consider it attained, but understood, comprehended, and so on.
– Baal HaSulam, “The Essence of the Wisdom of Kabbalah”

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The Zohar, Chapter “Lech Lecha (Go Forth),” Item 7: The two are crowned and illuminate, meaning they became three—HGT—through the middle line that decided between them. Hence, three enter into one because the middle line, Tifferet, receives and spreads into three other lines by itself—NHY. This is so because the lower one is rewarded with the full measure that it causes in the illumination of the upper one, since it is its cause.

If you cannot awaken the Upper One, to cause the Upper one to bestow upon you, it means that you yourself haven’t accumulated the necessary desire to receive spiritual fulfillment. To the extent that the lower one is able to awaken the Upper One, he is corrected, ready to receive from the Upper One, and therefore receives. In fact, there is no action on the part of the Upper One; it is the lower one who opens the door and receives.

Nonetheless, in the entire process of bringing all of creation to perfection, there is a program called “Beito” (in its time), and accordingly, we must reach the purpose of creation in a certain period of time by uniting in one desire filled with Light as it was in the World of Infinity before the Tzimtzum (restriction). Therefore, there is a sequence of actions we must perform, either willingly or unwillingly.

Moment by moment, there arise our uncorrected Reshimot (informational data) and the force that corrects them. This process of correction leads us from the beginning of creation to the final correction, meaning to total equivalence with the Creator’s properties. For that reason, everything starts when the creature and the Creator are detached and set apart as two opposing poles. The impact of the force on the uncorrected desire (Reshimo) causes them to draw closer through similar properties.

The lower one doesn’t wish for and is unaware of drawing closer to the Creator, and by moving toward something undesirable, the lower one senses it as suffering. Thus, our whole life feels like suffering. We are advancing closer to the Creator, yet we feel that we are approaching evil. In this way, the path Beito (in its time) is a process that leads all of creation to correction automatically, without asking what the lower one wants.

On the other hand, today by studying the wisdom of Kabbalah, we learn the program of our automatic correction called Beito, plug into it, and then correct ourselves willingly. In this way we engage in a process called “Achishena” (hastening our correction time), first out of desperation and then willingly.

The law of equivalence of form between us and the Creator, which is the state of the World of Infinity that we must attain, affects us and draws us into this state with or without our participation. Therefore, it is desirable to learn how to carry out this law. Otherwise, all of the phases we are entering with the lack of our similarity with the Creator, will cause us great suffering.

Now you can understand how much suffering is caused in the world by those who oppose Kabbalah.

From the 2nd part of the Daily Kabbalah Lesson 7/13/10, The Zohar

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Creation is an empty desire, while the Creator is the Light. How can the two opposites – the void and the Light – connect? If they don’t, the creature whose nature is a vacant desire, will remain empty forever. How can these two opposites be reconciled? After all, according to the law of equivalence of form that governs nature, they cannot draw together and merge just as the north and south poles cannot.

Hence, it appears necessary to mix the desire to receive and the desires to bestow. In the “head” (Rosh), an intention to receive in order to bestow arises, while in the “body” (Guf), there appears an egoistic force to receive not for the sake of bestowal, but for the sake of self. This is how the breaking between the “head” and the “body” occurs. There is a loss of connection between them along with the ability to think and act in unison. There is one thought in the “head,” but a completely different desire in the “body.” The heart and the mind are not one.

From the 4th part of the Daily Kabbalah Lesson 7/7/10, “Introduction to the Book, Panim Meirot uMasbirot”

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