Some souls need to correct more in themselves, others need to correct less. However, when they return to the root of their soul, each attains perfection. There are souls that pertain to the main systems of Adam HaRishon akin to the brain, the heart, the liver, and the kidneys, like vital organs of the common soul.

Yet, on the other hand, in perfection, a cell at the tip of the heel is just as important as a cell in the brain. Only in our material world can a person live without an arm, a leg, or some organs. The spiritual world is perfect; therefore, every part is just as important as all the others.

If someone does not complete his correction by even 1%, there will not be general perfection. Even if all the others are already corrected, because of his incomplete correction (< 100%) final correction will not come. It is difficult to understand this spiritual principle: all are equally important, but each differs according to the roots of their souls.

However, when we return to the World of Infinity, no one will feel any differentiation from the others. If one carries out everything that he was obliged to according to his qualities, then, he has realized himself completely.

Therefore, although most souls pertain to the level of Nefesh, a smaller amount pertain to the level of Ruach, an even smaller amount to the level of Neshama, and only some pertain to the complete degree of NRNHY, nonetheless the common Light shines to everyone! The whole Light of Infinity fills everyone in the common, corrected soul.

We cannot understand this in our world with our uncorrected qualities because we exist in such lack of perfection that we cannot even imagine the corrected state of the soul.
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Every soul while correcting itself improves the condition of the collective soul, and by doing so, it helps all the others to correct themselves; they, in turn, also contribute their corrections to the common soul. First, everyone must realize the root of his soul by bringing his spiritual gene (Reshimo) to its individual, final correction (Gmar Tikkun Prati). Our individually corrected state is then our complete engagement in the collective soul of Adam HaRishon.

So, what is the common soul of Adam HaRishon after all? Is it all me, or am I a part of it? The common soul is all me, and all the others are perfect already. It is from them that I draw the desires which I must fulfill. I’m like one small organ in the body which has to provide for the entire body in all its parts with my share and my work. Hence, the whole body is revealed in relation to me, but only to the measure in which I fill it.

Suppose that I’m related to the vascular, lymphatic, or nervous system; I am uncovering only the parts that are related to that system. In this way, I disclose the entire system of Adam HaRishon in relation to me. I adjoin this tremendous desire of the common soul to myself. In relation to the others, I become like a mother, ZAT de Bina, or in other words, like “the cow that desires to feed its calf.” In fact, I must fill them with the fruits of my labor.

So, I begin to pull all their desires into myself. These unfilled desires have empty spaces that require my filling. They are unfulfilled because I haven’t accomplished my work. When I do, I begin to feel the entire system of Adam HaRishon.

In fact, this is my spiritual vessel or my will. It seems to be located in others, but it is mine. It turns out that I’m working like the Creator who wishes to fill the creatures. I act as bestowal in relation to this foreign desire, and they are, for me, the receiving ones. So, I unite with them and treat them with love like the Creator treats the entire collective soul.

However, I connect only with that section of the soul which is related to me or to the system that I am to fill. In this way, I attain the state where I feel myself as the whole Adam HaRishon and, through it, I discover the whole Creator. As I identify myself with the collective system of Adam HaRishon with which I am able to unite, and as I contribute my work to each part, I unite with all these parts in the corrected form.

In fact, everyone is corrected but me. It turns out that I disclose Adam HaRishon for what he is, and I acquire the life of this common soul which is the Malchut of the World of Infinity. This is the manner in which every person must realize themselves. They must correct their individual attitude, their personal egoism, and absorb the desires of all others, feel that they are his, fill them, and, through them, attain the entire system of Adam HaRishon. In this, they discover the whole Creator.

From the 4th part of the Daily Kabbalah Lesson 6/2/10, Article “Which Degree Should One Achieve?”

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A question I received: When evil prevails and everything looks gloomy, where do we find strength to ask the Creator for help?

My Answer: Even if a person finds strength within himself to surmount a “downfall,” it will be an egoistic achievement. It won’t help his correction. Overcoming and advancement are possible only through the power that comes from the group.

You fell because the Creator gave you an additional desire which triggered a bigger connection with other souls. A bigger desire is not added into your “point in the heart,” but rather through its revelation as the wrong connection with other souls. You sense that you made one more step forward, but at the same time you know that it’s false and you have to correct it.

Correction is only possible under the condition that you are willing to be inspired by the group, acknowledge the benevolence brought about by unity, and ask the Upper Force to connect you with others. Only under these conditions will your correction be in the right place.

From the 4th part of the Daily Kabbalah Lesson 6/1/10, Writings of Rabash

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A question I received: How is it possible that someone could use Kabbalah and the Torah egoistically? Can someone who doesn’t possess a spiritual screen and the force of bestowal draw the force of the Upper Light for his own sake? Isn’t there is a whole system of worlds and restrictions to prevent us from receiving the Light egoistically?

My Answer: If you pick up the Torah and wish to receive power from it, you will get it since you are reading the primary source related to the spiritual world. It was written by a person who was in the process of attaining the Upper World. If you use it individually, in order to fill your egoism, for the sake of your own purposes, then you are using only a miniscule amount of the force it contains.

Even still, we do see how much more egoistical it makes people when the place of the “mistress” is taken by the “handmaid.” A person not only doesn’t receive correction from it, he becomes even worse! He thinks that now he owns this world and the future one, and that he deserves a reward; he feels proud before others and considers himself a chosen one, who is above them.

It is the Torah who is doing this to him; it becomes a deadly narcotic for such person. If, however, he wishes to use the Torah correctly, he does so in the group that builds itself as a common soul, as it is written about when receiving the Torah: as one man with one heart. This is the kind of engagement the Torah is given for; otherwise, as we are warned: in it there will be the place of your (spiritual) death!

From the 2nd part of the Daily Kabbalah Lesson 6/3/10, “Preface to the Sulam Commentary”

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A question I received: If only Kabbalah is necessary for the correction of the soul, why did the sages of the past create so many commentaries on the Torah, Mishna, and Talmud? How does this all help us?

My Answer: If, after several years of studying Kabbalah, you reach the correction for sake of bestowal (Lishma), you’ll be able to open the Talmud and delight in it. You’ll begin to understand all the laws described in it according to their inner essence, the science of Kabbalah. You’ll grasp what these great sages of the past wrote about.

At present, their language simply confuses you and conceals the world of the truth from you. Later, you’ll understand it all because you’ll reach the degree at which the sages wrote their commentaries. You’ll experience the same states that inspired them to write them. For you, these texts won’t be any different than the Kabbalistic articles.

Using words such as a “bull,” “donkey,” “cow,” “harm,” “Temple,” the “Great Assembly (Sanhedrin),” “fields,” and “property,” the sages expressed the process of the correction of the soul. The entire Torah speaks solely about the correction of the soul and its equivalence with the Creator; it is all names of the Creator.

When one commentator argues with another, this depicts the eternal argument between the left and the right lines, the measures of reception and bestowal, and clarifies how to combine them correctly. The Talmud explains the spiritual processes in the most precise details. Right now you are so tangled in them because you think that it’s talking about a thousand different opinions. Later, you’ll understand that this is not a thousand points of view, but a look at the same, single phenomenon that can be corrected from a thousand different angles.

These are not sages arguing between themselves, but the souls of the common system explaining to you how each quality is related to all the others, or, in other words, how each organ, an individual soul, is related to the work of the collective soul Adam.

From the 3rd part of the Daily Kabbalah Lesson 5/31/10, Introduction to the Study of the Ten Sefirot

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A question I received: The chapter we’re reading in The Zohar is called "Command" (Tetzaveh). What does "command" mean in spirituality?

My Answer: This refers to the command that has been assigned to us. To join the work of the Creator, we first have to try to recognize our desire and the reason for our creation. We need to feel our state as being opposite to the Creator in order to become "creatures."

However, this isn’t enough. This is just the first recognition of one’s nature. After that, a person has to try to become similar to the Creator. Then, he’ll discover he’s incapable of doing so. When he nevertheless presses forward and strives to reach the next level of recognizing himself, he discovers that he has no desire to become similar to the Creator. Besides being opposite to the Creator and unable to become similar to Him, he doesn’t even want it.

Yet, while undergoing this process, each time a person raises the significance of the Creator, the importance of the goal, and sees his own state as low and insignificant, he continues to search until he finally realizes that there is a system of connection between the souls, and from it, he can receive additional strength. Then, he indeed will desire and be able to reveal all his opposition to the Creator, his lack of the desire, and the opportunity to become similar to Him. Along with it, he will feel a pressing need for correction, for attainment of bestowal for the Creator, which will exceed many times the one he could have reached by himself.

Then, equipped with this "heavy ammunition" which he obtained through the power of the group with the property of the mutual guarantee (within which the Creator exists as a guarantor and supports all this system), a person comes and appeals to Him. He now has something to appeal with. Before this, he couldn’t make a correct appeal.

This is the way a person reaches the influence of the Light that Reforms. He has realized his free choice and has come to the state in which the Creator grants him the strength. Then, within that Light, he begins to see what he needs to correct, as it is written, "In Your Light we will see the Light." A person begins to see the Creator’s command: to correct all his 613 uncorrected properties, one by one.

Now one understands how each property, force, and desire is corrupted, how it can be corrected, what he gains by this correction,and how he influences the entire common system.  Through the common system, the Creator is revealed. Thus, he gradually goes through the entire process of the Torah and commandments. He corrects all his desires by the intention to bestow for the sake of bestowal and even by the intention to receive for the sake of bestowal, which is not for the sake of pleasure, but rather, for the sake of the Upper One.

From the Evening Zohar Lesson 5/31/10

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A question I received: What does it mean to “engage in the authentic Torah”?

My Answer: As Baal HaSulam writes, to practice Kabbalah means to realize it in oneself, to experience it. The Light that corrects us is called the Torah. It is opposite to me and shines from afar onto my Reshimo (my spiritual, informational gene). I evolved in the previous generations according to the chain of Reshimot and arrived to a Reshimo called the “point in the heart.” It awakened under the influence of the Light, and gives me a feeling that there’s something higher than the life I’ve been leading in this body.

All the work is done by the Light that Reforms. It’s the Light that awakens me. Initially, the Light developed me at the animate level. However, now the time has come for me to become human.

I, myself, am not able to act, so I appeal to the system of souls (a Kabbalistic group) and from it receive additional will and additional importance of the Creator, that is, I start feeling His importance and my own insignificance. The difference between one and the other creates additional desire called MAN (prayer). I raise this MAN upward. Basically, my work lies mainly in this. When I raise MAN, the desire to attain the Creator, to a magnitude 10 times greater than it was initially as my point in the heart, I have done my work.

However, this is not yet “studying the Torah”  or “engaging in the Torah.” So far, all this has been preparation. But now, the Light begins to illuminate me with greater power. This is now Surrounding Light – 2. It shines on me differently, in a straight line, and to the measure of my yearning.

The perception of the importance of the Creator is called Keter and one’s own insignificance is Malchut. This means I’m now acting in accordance with the goal of attaining the Creator by arranging my desires into one line. Its two outermost points are Keter and Malchut. The Creator and bestowal are above, and I and reception are below.

Now, the Light comes to me in another, direct form, and begins to collate my properties. It shows me what is more and less important within me by putting everything in order. That is, the Surrounding Light – 2 is well-ordered, and according to this order, it begins reforming me. This means that I’m now “studying Torah” since I’m studying what modifications the Surrounding Light is making within me.
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From the 3rd part of the Daily Kabbalah Lesson 5/31/10, Introduction to the Study of the Ten Sefirot

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A question I received: How can I direct myself correctly toward the goal?

My Answer: The Creator gave me binoculars through which I can see my destination in the distance and walk toward it. These binoculars are a handful of souls, which I join and through them recognize the goal. I start moving toward the goal with their help.

From all the souls, the Creator selected a group of souls for me. This group of souls is an organ of the collective soul, the organ to which I belong. The Creator not only selected the group of souls, He also led me to connecting with them so that the group of souls could become the unity of the souls that are intended for me. This unity of souls helps me advance. I attain it by connecting into it, and through it, I attain the general system of the single soul.

I am not yet connected with these souls and don’t recognize them. The entire connection is as if under water. Above the water, I see physical bodies like my own since the Creator brought me to a physical group. The Creator gave me an opportunity to begin entering the inner network of souls through my organizing the physical connection with friends, assuming various responsibilities, chores, duties, and the group statute.

In my intrinsic unity with them, “submerging under the water,” I discover that this group is already fully corrected while I am not. I see that through the group, I am given an opportunity to join the corrected system. Through this group, I am given the opportunity to enter a part of the entire system of Adam, of Malchut of Infinity.

I have to reach the attitude of “love thy neighbor as thyself” regarding my friends, while my attitude regarding all the other people in the world should be to “condone every man.” “To love the other” means to unite with the opinion and the will of this group the Creator has led me to.

I can either choose to accept the group that the Creator has brought me to or remain seemingly “free” (but which in reality is precisely following His orders). Herein lies my free will: to move consciously with the group or by force (seemingly free) like all others.

From the Daily Kabbalah Lesson 5/28/10, Baal HaSulam, Letter 1 – 1920

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We exist in a system called the only creation, Soul, or Adam. This system was created by the Creator. We are connected within it by permanent ties like the organs are in a body. Our mutual connection is filled with the life of this system: Light. The system is called the World of Infinity because everything in it is boundless and perfect.

In the World of Infinity, all of its parts are bound by love and filled with Infinite Light. However, the Creator covers this infinite world with reductive filters, one after another, as if spoiling everything. It is similar to drawing a beautiful picture and then placing a dirty, plastic film over it which mars the view of the picture. Then, with additional, successive layers, through 125 layers of plastic wrap, the original picture looks even dirtier. These are the 125 layers of reducing the properties of bestowal and love that connect us in the system of the World of Infinity.

We are located in the outermost layer and don’t perceive the preceding ones at all. Thus, within our layer, the system of connection is completely ruined. Instead of feeling love that binds us in the World of Infinity, we hate each other, don’t perceive our mutual connection, and are separated, divided, and broken. From this lowest state, the Creator wishes to bring us back to the very first, which is illuminated and good, so that through all these layers, filters, and worlds (“world” in Hebrew is Olam, concealment) we return to Infinity.

Therefore, the Creator calls and awakens us. Previously, He developed us through egoism so that we could understand and feel more, and manage our lives better. However, when we reach a certain maturity, the Creator begins to advance us qualitatively. It isn’t enough for us to evolve by increasing our egoism anymore. Now we have to become similar to the Creator in our attributes, to receive an equivalent type and form of desire, and not just cultivating it as during our previous history. This is why our current state of development is so special.

By making an effort to align ourselves with the innermost layer, by becoming strongly connected to each other, we draw the Light of the Creator, which shines on us from afar as the Surrounding Light (Ohr Makif). We become corrected in it in order for love and bestowal to reign among us.

From the 1st part of the Daily Kabbalah Lesson 5/28/10, Shamati #16

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The Creator demands of our souls to unite. Our distancing from each other and feeling as strangers constitutes the entire corruption. The correction, on the other hand, lies in perceiving ourselves as being parts of a single body. Yet, if we simply perceive ourselves as parts of a body working together, it’s not enough.

I have to become incorporated into everybody, they have to become incorporated into everybody else, and so on till infinity! It resembles a holographic picture where each element contains all the others in itself.

We are still unable to imagine this sensorially because we are opposite to such a picture. The breaking of the vessels resulted in us feeling completely separate from each other. We can’t even understand how it is possible to incorporate into each other when there is no “I,” which unites with all the others and becomes a single whole.

When our points in the heart unite, this illusionary reality of physical bodies fades away; only our desires remain. The more correctly each of us attempts to imagine our unification, the closer we move toward the true picture of reality, the only one there is. We only have to draw closer to it and reveal it. This is how we gradually heal ourselves from all these material illusions that envelop us.
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From the 1st part of the Daily Kabbalah Lesson 5/30/10, The Zohar

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