When I connect to the group, it is as though I transplant my soul from one place to another, from the body I’m in now to another body. I transfer my soul from the sensing of its presence in this body, to sensing that I’m transferring it to another one.

This other body is called the group. However, by “group,” I don’t mean my friends’ faces, the individuals that are more or less connected to one another. By group, I mean a new system, or not even a system, but rather a new desire which exists outside of me.

This is the most corrected desire that exists at the end of correction. This desire has no lack because the Creator exists within it and fulfills it entirely. This is a great and perfect desire with only one thing missing: my connection to it.

This is similar to a transplanted organ that has to be accepted by the new body and feel its different parts, then nullify itself before them and connect through the incoming and outgoing blood vessels. This is how a transplanted organ becomes more and more familiar with this system, connects to it, and starts functioning together with it. It understands that everything depends upon the extent to which it was able to integrate itself into the system to become an indivisible part and literally lose itself in it.

This is called reaching Malchut (Kingdom) of the World of Infinity, the last degree of correction. The extent to which I connect to this new desire (group) is called Shechina (Divinity, the presence of the Creator) that is where I reveal Him.
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From the 1st part of the Daily Kabbalah Lesson 11/5/10, Rabash “The Matter of Schechina”

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The Book of Zohar, Weekly Torah Portion “VaYeshev,” Selected Excerpts
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I must “force” myself to unify with the friends and constantly keep in mind that success lies solely in unity. This is what our common, collective aim should be: unified desires turned to the Creator. Unified, they become one shared desire aimed at the Creator, the property of bestowal, so that it would unfold and dwell within us.

We have to act as if that is what we yearn and beg for. This “as if,” bubbling all around me, saturates me with true desire. This is the rule of how the environment affects an individual.

As a result, having gotten inspired by the environment, everyone begins to cry out. It may not be an authentic action yet, but it is enough to draw the Light that Reforms. We cannot cry naturally. If we could, we would already be in the spiritual world and have the correct desire. Hence, our crying is insincere, but the Surrounding Light still illuminates us and brings us what we pretend to be asking for.

That’s the kind of game we are voluntarily playing, “If you plead as if you desire it, I will do as you ask.” Yet, I have to try to the best of my ability to imagine our corrected state as close to reality as I can. Thus, from Lo Lishma (not for Her Name) I transition to Lishma (for Her Name).

On the spiritual degrees, the Light responds even to an insincere plea. It is called the plea for correction. I am corrupted, and I ask the Creator to fix me. I ask reluctantly, specifically because I am flawed.

Herein lies the bridge from the corporeal to the spiritual world. While below the Machsom (the barrier separating us from spirituality), I am unable to beg naturally, but I am willing to exert effort to unite with the others.

Thereby, I carry out the agreement: I perform an action in response to which the Light comes in. In the corporeal world, I arrange a situation, a link, which allows me to trigger a reciprocal action in the spiritual world.

The same rule applies when we ascend a ladder in the corporeal world. However, the key lies in the qualitative transformation of my nature when the property of bestowal descends and starts governing me.
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From the Daily Kabbalah Lesson 10/19/10, “All Who Suffer for the Public”

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The Zohar, Chapter “Tzav (Command),” Item 56: There is remission of work on Sabbath and on good days for each according to its Behina [discernment/essence]—like the ox, on which there is the yoke, and the donkey, on which there is the load—between those who have the burden of the kingdom of heaven, like Tefillin, who are exempted on Sabbath and good days, and the burden of the kingdom of idol worship.

The Zohar speaks of states: weekdays, holidays, Sabbaths, and beginnings of the month (Rosh Hodesh). These are special Lights that come from GAR of the World of Atzilut to the souls in Malchut.

The broken souls ascend from the worlds BYA (Beria, Yetzira, Assiya) to Malchut of the World of Atzilut (Malchut de Atzilut) to the extent that they can connect to her, that is, desire to unify. Malchut de Atzilut turns to Zeir Anpin (ZA) de Atzilut, ZA to Abba ve Ima (AVI), AVI to Arich Anpin (AA), and, from AA de Atzilut, the Light returns to the same souls that have ascended to Malchut.

This Light that descends from Above varies in power and potency. There are Lights with the potency of Aleph (1st day of the week), Bet (2nd day), Gimel (3rd day), Dalet (4th day), Hey (5th day), Vav (6th day), and the Sabbath (7th day, Saturday). This is what we call them.

We can also describe them as the Lights that bring the desire to enjoy various qualities: Hessed, Gevura, Tifferet, Netzah, Hod, Yessod, and Malchut (the last quality, Sabbath). That is why there are Lights which vary in qualities which we call weekdays.

When we conclude a degree, a special Light comes called Sabbath, and that’s when working is forbidden for we are incapable of working with Malchut, the desire to enjoy. We can only work with the part that can be attributed to the desire to bestow, the six qualities preceding Malchut.

That is why the seventh day of the week is a day of rest, a day off. What does that mean? There is no work, but all the preceding work is accumulated and revealed in Malchut.

Then, there are 30-day periods that are based on the moon, that is, ZA‘s attitude toward Malchut. There are the holidays of the New Year (Rosh Hashanah), Sukkot, Shavuot, and others. These are all the various Lights that come from the Rosh (head) of AA.

Therein lies the entire program by which we work. All these Lights are called “awakening from Above” (Itaruta de Leila) because this luminescence does not depend on us. These Lights are constantly changing and influencing us, evoking various states.

Although we say that the Upper Light is in absolute rest, by that we imply that it does not alter its program, course, or direction. It does its function whether we want it to or not. If we are able to draw additional luminescence from it, that is to our benefit. If not, it will take care of everything itself.

That is why it is called absolute rest and not inactivity, for every moment the Light does an infinite multitude of actions on which we have no impact. However, we can evoke from it additional influence onto ourselves.
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From the 1st part of the Daily Kabbalah Lesson 11/21/10, The Zohar

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The Book of Zohar – Selections, Introduction “Among All the Sages of the Nations of the World, There Are None Like You,” Item 164
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The Book of Zohar — Selections, Chapter “Tzav (Command),” Item 115
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Baal HaSulam, “Beit Shaar HaKavanot,” Lesson 55
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Rav Yehuda Ashlag, “Body and Soul,” Lesson 3
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We are inside an ocean of Light; all we need is a Kli (a vessel or instrument) in order to reveal it. It’s like cosmic space that seems absolutely dark to us. I enter outer space and there is nothing blocking the sun from me any longer. So why don’t I feel the light; why do I see everything around me as being black?

It’s because the light does not have anything to collide with; it does not come across any boundary. There has to be something that stands against it; then we will feel it. If you put a boundary next to you in outer space, then the light will collide with it and you will suddenly see that it is there!

If you take the boundary away, then there won’t be any light once again. That’s because the light is not felt in any way by itself – not even material light! If it weren’t for the atmosphere around the earth with all its particles of air, we would not see the light. We would be surrounded by darkness just like on the moon because there would be nothing to stop the photons, the particles of light.

Therefore, the only thing we need is a Kli for revealing the Light. First of all it must be opposite to the Light, meaning that it has to be a desire to receive because the nature of the Light is the desire to bestow. Besides that, it must match the Light according to the type of action – it has to be “for the sake of bestowal.”

When our desire to receive acquires the intention “for the sake of bestowal,” it will become a vessel for revealing the Upper Light.
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From the 3rd part of the Daily Kabbalah Lesson 11/24/10, Beit Shaar HaKavanot

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Question: Is there anything eternal inside us?

Answer: In every aspect relating to the material body, we are mere animals, although more developed,  endowed with feelings and a mind. Nevertheless, every animate body is mortal.

There is a second nature, the desire to bestow, which is called the spiritual world, the soul, or the “part of divinity from Above.” Besides it, everything else belongs to egoism, the animate level, or the material world. Therefore, for now there is nothing connecting us to eternity besides one point that belongs to infinity, This point has to organize an environment for itself as a means to develop.

I am not talking about the animate soul that enlivens the body, which is the “vital force” present in all creatures still, vegetative, and animate. Besides it, man has one real point of the root which he has to develop. It is because of this point that he is called “human” – “Adam,” “similar” (Domeh) to the Creator, whose level he can attain.

A regular person contains nothing besides this point that is spiritual and eternal. Just as his animate body lives, so it dies – and nothing remains! And what about that point, do we get to keep it at least? Well, was it ever present inside the body? No, it does not belong to the body. We will never be able to transplant it to another person together with some other organ.
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From the 4th part of the Daily Kabbalah Lesson 11/24/10, “Body and Soul”

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Question: The material reality is described by Einstein’s famous formula in the theory of relativity: E=mc², which relates mass to speed. Is there an analogous formula in the spiritual world relating the will to receive to the will to bestow?

Answer: I don’t think Einstein’s formula can be applied to the spiritual reality because it talks about the limited nature of our material world, about what we can maximally extract from matter with all its manifestations (mass, speed, and energy).

Any formula indicates a limitation, but spirituality is not limited by anything. In spirituality we attain the maximum limit that is described by the formula: “He and His name are one.”

That is to say, we connect the entire will to enjoy with the entire force of the Light together with all the corrections, and we attain such unity among them that everything unites into one whole. The result is Infinity.

This is the maximum realization in spirituality. The material formula of the theory of relativity is about the boundaries of time, motion, space, energy, mass, and speed, but in the spiritual world these boundaries do not exist! That’s because you connect to the Upper Force, the Creator, and you become infinite like Him, without any boundaries!

In spirituality there is no formula because any formula compares conditions on one side to conditions on the other side, assessing how they can be in balance on account of one another. Energy cannot be greater than mass multiplied by the speed squared. But in spirituality that is not so! By completing opposites, we attain infinity. It’s as if we take the integral sum of all the forces of the universe, from zero until infinity.
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From the 4th part of the Daily Kabbalah Lesson 11/24/10, “Body and Soul”

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The Light builds our connection and we will reveal the Creator only inside it. We have to aspire to this not for our own good, but only in order to give Him pleasure. Once we attain love for the Creator, we will reveal His love for us. All of our study is intended to reveal or awaken our love for the Creator.

Obviously, right now we do not feel the slightest need for this. We remember about the Upper Force’s existence only when we feel bad. It is our nature to act only when we lack something, desiring to complete and fill ourselves.

We don’t feel any need for the Creator and moreover for loving Him. But if we try to artificially aspire to the Creator by means of working in the group, we gradually elicit the influence of the Light upon us that brings us special qualities, ones of love and bestowal.

This quality can be directed only toward the Creator because He is the only one in existence besides us. However, in order to reach Him we have been placed in a special state called “this world.” Here, with the help of our family and friends, we can make efforts and practice to acquire love for the appropriate environment. Then we will go from love for the creatures to the degree of love for the Creator.

That is how we come out of egoism, shifting from self love to love for the neighbor, and through our family and friends, we acquire love for the Creator.

Then we reveal the true nature of the “means” we have used. It turns out that the Creator Himself divided our reality in this way so we would have the opportunity to come to Him by means of these “exercises.” In reality there is nothing besides myself, incorporating all of reality and the Creator who is above it.

So let us build the intention to receive the Light that Reforms from our mutual study in order to reveal love between us and our love to the Creator.

From the 1st part of the Daily Kabbalah Lesson 11/24/10, The Zohar

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Baal HaSulam, “Messiah’s Horn”: …the children of Israel are redeemed only after the wisdom of the hidden is revealed to a great extent, as it is written in The Zohar, “With this composition, the children of Israel are redeemed from exile.”

Until the wisdom of Kabbalah has spread all over the world, Israel (“Isra” – “directly,” “El” – Creator), meaning those who aspire for the Creator, will not be able to reveal the Light that Reforms, which must pass through them to all humanity. The world has to be ready to receive the wisdom; otherwise Israel will remain enslaved to their egoistic nature.

The Zohar was revealed in order to accelerate the development of the entire world. But what is so special about this Book? Why does it affect the world so much?

The truth is that we do not live in this corporeal world, it just appears this way to us on our internal “screens.” The world is one; reality is one.

Thus, when The Book of Zohar, a spiritual source, is revealed on the corporeal level, it influences and affects us. Existing among all the souls, this source accelerates our progress and spreads like a virus. It penetrates every desire, every reaction, and begins to change them.
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From the Daily Kabbalah Lesson 11/19/10, “Messiah’s Horn”

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