Laitman.com » Holidays

First We Learn Not To Steal From The Creator

admin.bb — Thu, 05 Jan 2012 15:20:24 +0000

Question: How are the Maccabean war and Chanukah felt in the internal work, as the ascent of Malchut to Bina?

Answer: The work is always on the desire to receive that awakens and on my intention with regards to it. The Maccabean war symbolizes the fact that I have to raise my intention above the desire to receive—not to use it, but only to rise above it. I don’t descend into the desire; I don’t study it. The main thing is to restrict my desire to receive, to rise above it and to acquire the form of Bina: to bestow in order to bestow. Bina is called Hafetz Hesed, and it has a huge desire, all of Malchut de Ein Sof. But I don’t use this desire; I only rise above it and want to bestow more than anything. I don’t touch this desire.

It’s like a person to whom I can give 10 dollars to keep for me, knowing he will not spend it. There are people you can depend on even if we speak about 100, 1000, 10,000 or even a million dollars. This is the level of Bina in a person when you can be sure that he won’t spend this money, meaning how pure he can stay and not touch the money. But there are people who can use the desire to receive with the intention in order to bestow: to take the “money” and to somehow bestow with it.

We are required to use our corporeal life according to our necessity, and this should “not be criticized nor praised,” meaning we should not use it in this egotistic world but to reach the level of Bina in the spiritual sense.

This is the preliminary state from which the wisdom of Kabbalah begins and which explains to us how to work with the desires to receive with the intention of in order to bestow. In them, we already resemble the Creator, but not until then. Until then you don’t fill others, but simply don’t want to receive anything, like a person who lives alone in the forest not needing anything for oneself.
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From the 1^st part of the Daily Kabbalah Lesson 12/26/11, Writings of Rabash

There Are No Stops Along The Way

admin.bb — Wed, 04 Jan 2012 13:39:16 +0000

Question: What is the “stop on the way” that Chanukah symbolizes?

Answer: In the spiritual world there are no “stops” as we know it. It isn’t that you are free from the spiritual work and can go home. The meaning of “a stop” is that we acquire the attribute of Bina and now we have to make a shift. We’ve raised Malchut to Bina and here comes Hanukkah.

Now we begin to make a shift, to lower Bina to Malchut, to work with the vessels of receiving (AHP). Thus we work with a growing desire to receive until we descend to its deepest levels. The ascent of Malchut to Bina is called the Maccabean Revolt, “to bestow in order to bestow,” and the descent of Bina to Malchut is already Purim, “to receive in order to bestow.”
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From the 1^st part of the Daily Kabbalah Lesson 12/26/11, Writings of Rabash

An Acquaintance With The New World

admin.bb — Sat, 24 Dec 2011 18:18:01 +0000

When we are born in the world of bestowal, we first make an acquaintance with it, just like a person who starts a new job and is given some time to adjust and to get to know the new place of work. During this time he is only taught what should be done and he only learns and doesn’t produce anything.

It is also like a small child who is only required to listen and to learn, to watch and to experience things. It doesn’t matter if he makes mistakes or acts foolishly. He will be corrected. This means that in the spiritual world we are first treated like small children are treated.

But all this comes after great efforts that we make in order to transcend the Machsom (the barrier), to be born in the new world and to start living in the world of bestowal. With regards to all our previous work, the time after our birth is called “parking,” and Chanukah symbolizes this (“Chanu –kah”—parked so). A person reaches a comfortable situation. He still makes efforts, but they are of another kind—in order to know the good world.

He stubbornly works against his ego. It is similar to the wandering in the desert, about which the Torah tells us, a time that is meant for preparation and which ends upon entering the Land of Israel.

Chanukah is working with the Light of Chasadim, in the state of smallness. We have to learn to connect the desire to receive that is being revealed now to forces of bestowal.

In bestowal in order to bestow, we don’t use the full depth of this desire, but still it exists in us. It is like a baby: He already has legs, although he can’t walk yet; he has a brain although he hasn’t learned to think like a grown up. A newborn infant cannot see or hear anything, but he still has eyes and ears.

A baby has all the organs a grown up has. The only thing missing is the teeth. The teeth symbolize the power to clarify, which he hasn’t acquired yet. The “milk teeth” grow only after some time, and they are used only to clarify the Light of Chasadim (the milk symbolizes the Light of Chasadim) in the state of smallness.

When he grows up, he will have permanent teeth with which he will be able to chew and to clarify the filling for his vessel of reception, the Light of Hochma, and to feel the “flavors” of the Light.

Chanukah is the first part of our absorption into the spiritual world, the upper world, called the “world of bestowal.” This is bestowal in order to bestow in which we transfer all our desires to the level of mutual bestowal and learn how this system operates. We are incorporated in it like small children living in the big world who learn and do something together with the grown ups, playing with them.

This is called “parking,” because until now, during the time of preparation, a person worked hard against his egotistic desires. Afterwards, when he moves on from the level of “to bestow in order to bestow,” (Hafetz Chesed), to the next stage, to the level of love—the Land of Israel, he will start working with his vessels of reception again.

So Chanukah is a “spiritual” holiday and its symbols are the oil and the light.
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From the 1^st part of the Daily Kabbalah Lesson 12/22/11, Writings of Rabash

A Miracle Is A Revolution Of Perception

bb_admin — Thu, 22 Dec 2011 18:20:00 +0000

Question: What is the meaning of the miracle that the holiday of Chanukah celebrates in the inner work?

Answer: There are several miracles that occur in the inner work. The first miracle is the exodus from Egypt. The second miracle occurs on Hanukkah, and the third—on Purim.

A miracle is a revolution in one’s perception of reality. The actual reality I am in is unchanging, it is the world of Infinity. But such revolutionary changes take place inside of me that I receive a new perception, a new nature, such a drastic change that I see the whole world in a different way.

This is similar to a baby that comes out of the mother into a great, light, world, which is signified by his birth. And this is a miracle because it is not a simple continuation of the regular growth of the fetus, but it signifies a total revolution and an exit to a new level of perception. This transformation can only happen by virtue of the Light’s influence upon us.

When the Light finishes raising my desires to the first ten Sefirot, I am born on the new level in the new ten Sefirot, on the next level.

There are several revolutions like this: the first is when we go from the period of preparation into the new world, through the Machsom, and begin to work in the small spiritual state. Then, after this miracle of coming out of Egypt, there is a gradual ascent, the state by Mount Sinai and the revelation of the upper force, the miracle of Chanukah. All of this seems to be one process, beginning from the passage of the Red Sea and on. A revolution in a person’s perception of reality takes place, and all of this occurs by virtue of a change in his desires under the Light’s influence.

A miracle is when all of my previous desires undergo instant change, a total revolution.
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From the 1st part of the Daily Kabbalah Lesson 12/22/11, Writings of Rabash

The Miracle Of Light And Connection

admin.bb — Thu, 22 Dec 2011 13:55:04 +0000

Our unity above Pharaoh stands for the correction of the bestowing desires, which symbolize the holiday of Chanukah, the lighting of the Chanukah candles.

Every spiritual root must touch its corporeal branch once, and this is why all these events took place over the course of the descent from above downward. At first there was the exit from Egypt, the building of the First Temple on the degree of Mochin de Haya—a very high state. And then the fall from it, the breaking of the Temple and the Babylonian exile where the miracle of Purim took place. Then there was the correction and the building of the Second Temple on the degree of Mochin de Neshama. But we were not able to hold on here and once again were exiled. The war with the Greeks and the miracle of Chanukah happened during the time of the Second Temple—in the small state (Katnut).

And then the Greeks completed the separation from the spiritual, which corresponds to the First restriction (Tzimtzum Aleph)—the fall beneath the Machsom, the barrier that separates the spiritual and corporeal worlds.

And when we begin to rise from below upward—in the reverse order, we first pass the Machsom, then we acquire the spiritual vessels which correspond to Hanukkah, and then—Purim.

All miracles happen because of the Light that returns to the source, but they are realized through the connection in the group. Everything depends only on our connection. By connecting more—we rise and become free, and by connecting less—we fall and become exiled. Our ascent depends on the strength of our connection with one another, and our descent depends on our distance and separation from one another.

There is nothing else! We will continue to rise until we unite as one man with one heart, when “The Creator and His Name will be one.”

For this we need to reveal the entire system and see how complex and rich it is, and the enormous amount of connections we can reveal in it and use. Everyone connects with everyone else, repeatedly multiplying each other by mutual inclusion in one another, and this goes on infinitely, like in a holographic image.

And this is qualitative infinity, rather than quantitative—an infinite connection. Our connection keeps growing until the discrete, digital sum becomes analog, until there is no difference left between us, like droplets of water that merge into one great drop. This will mean that the final correction, Gmar Tikkun, has been reached.
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From the 1^st part of the Daily Kabbalah Lesson 12/21/11, Writings of Rabash, “The Miracle of Chanukah”

“A Spoon For Mommy, A Spoon For Daddy”

admin_bb — Tue, 25 Oct 2011 07:52:29 +0000

All holidays are symbols of man’s spiritual advancement. When I begin to develop the desire to bestow in me, I go through “repentance” (the period before the New Year, Rosh Hashanah), when I clarify my evil. In other words, I see how great my ego is, which I can’t resist, and I commit many crimes, as it is written in the Rosh Hashanah prayer for absolution: “We have transgressed, we have betrayed….”

And then I see that I must begin the path from the beginning and make a switch within me from being an egoist, who directs everything towards benefiting himself, to being a giver, who only cares for the benefit of another. After all, I begin to understand that I myself am the actual “another,” who seems to be a stranger to me. And the one I thought was me actually is not me, but an evil spirit, my ego, a serpent sitting in me which constantly demands fulfillment from me.

When a person develops this kind of attitude towards himself, as if he were a cunning serpent and others were him, his true “Self,” then this switch in consciousness is called the beginning of the New Year for him.

After this he has nothing left to do but correct himself, become like the upper force, the force of the Creator, a giver. Reception for our own sake gives us the sensation of “this world.” But when my “I” is directed towards bestowal, outside, towards the others, in this aspiration I begin to feel another, the upper, world.

Bestowal is when I love someone and want to give him pleasure, like a friend to a friend or a host to a guest. I care for him so much that I restrict my own desires and wish to not receive any pleasure, only thinking about his pleasure. And once I have this “shield,” which guarantees I do not receive for my own sake, I become ready to receive and thus please another.

Everything I receive is for him, like we tell a child: “A spoon for mommy, a spoon for daddy.” But it is not a simple action in the spiritual world. I must restrict my desire and open it for pleasure, only thinking about another. In other words, my heart and mind are in him, and then all the pleasure that goes through me only goes for the others.
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From the Night Lesson of Hoshanah Rabbah 10/19/2011, Shamati

What Your Shadow Will Show

admin_bb — Sat, 22 Oct 2011 16:28:35 +0000

The aspiration to bestow to others forms in a person gradually, over the course of a long time, and it stands for the correction of desires if I am capable of restricting them because I see that life in egoism does not bring any joy. I attract a small illumination from Above through my study and efforts. And even though I don’t know what this Light is, it still corrects and changes me, gradually leading me towards the feeling of the value of bestowal.

I begin to feel that I strive outward, towards a fellow human being, towards a connection with all others, and perceive them as parts of my own soul. This is the result of the influence of the Surrounding Light. This change happens from within on its own due to my efforts, study, participation in dissemination, and connection with friends.

This is how I come to the decision that I refuse to continue being a receiver who takes more than is needed for living. I begin to hate egoistic reception. And my aspiration towards bestowal begins to develop from this point on, which also happens due to the Light.

What I do is to try, ask, pray, and demand, and in this way I force the Light to operate on me. And finally the Light makes a correction in me, after which I begin to feel an aspiration towards a fellow human being and true love—one that is not the object of my pleasure. This is because I have already built a barrier that does not allow me to enjoy egoistically, but only from actual bestowal.

The development of this kind of aspiration in man is called “the seven days of Sukkot,” when he begins to receive the illumination of the Surrounding Light that reforms. This Light forms the quality of Bina, faith above reason in man, a covering, a roof of a special structure built on Sukkot from the “waste of barn and winery,” meaning from the desires he previously neglected in his egoism considering them to be garbage. But on the contrary, in the desire to bestow he lifts them above his own head.

And finally, he comes to a state when he tests himself: whether all of his desires are directed towards bestowal. He checks his “shadow” for this: whether it is holy or impure. He hides himself from the Light, and by doing so he opens himself for the Light to later enter him and fill him with the intention for the sake of bestowal. Testing the shadow after the end of the holiday of Sukkot and the evaluation of whether it pertains to holiness or the impure forces, all these things are the establishment of one’s attitude towards his egoism and the transition into another dimension: that of bestowal.

I seal myself for my desire to receive pleasure, and I am only ready to receive for the sake of bestowal, thereby turning my reception into bestowal. I and He love each other, and this is why I receive from Him to please Him. But all of this happens after the test of my shadow and all the corrections that the holiday of Sukkot symbolizes.
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From the 1st part of the Night Lesson Of Hoshanah Rabbah 10/19/2o11, Shamati #8

Night Lesson Of Hoshanah Rabbah – 10.19.11

bb_editor — Wed, 19 Oct 2011 09:01:53 +0000

Shamati #8 “What is the Difference Between a Shade of Kedusha and a Shade of Sitra Achra“
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Shamati #243 “Examining the Shade on the Night of Hoshana Rabbah”
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Shaar HaKavanot, “Drushey Chag Succot,” Drush 6
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Let Us Meet In The Sukkah Of Peace

admin_bb — Mon, 17 Oct 2011 09:00:07 +0000

In our world we all understand why children play games and what will happen when they grow up. But our world is a copy of the upper world, and this game symbolizes the fact that we have to advance slowly towards the truth, constantly choosing it from the opposite situation we are in.

The spiritual work begins with the fact that we are attached to false pleasures and actions that are totally egoistic. Yet we understand that we can grow only thanks to them, in order to have free will and to choose, to clarify our vessels, our attitude to the upper one by ourselves.

There is no other choice. Every time we fall and rise again, and thus we advance, as it is said: ”A thousand times the righteous will fall and rise again.” This is how we move forward, and we have to be patient and to understand that this is the only way we will build a perfect, independent vessel. Whoever continues succeeds. The main thing here is consistency.

We see a copy of all spiritual processes in the corporeal life too. This is why we are born into it as small, brainless children; we play meaningless games and are unable to take care of ourselves, until gradually, thanks to these games, we grow up and proceed with more serious corrections. Many years go by until a person “stands on his own two legs” and is ready for life in this world.

Hence, after the Selichot (the ten days of Repentance), Rosh Hashanah (the New Year), Yom Kippur (the Day of Atonement), the five days between Yom Kippur and Sukkot, and the seven days of Sukkot, we reach the level of Shemini Atzeret (the Eighth day of Assembly): the unity with the Light. Gradually, day by day, we perform clarifications, the symbol of which is the covering of the Sukkah (Skhakh) made of “the waste of barn and winery.” That is, it is made of what a person disrespects and thinks nothing of, believing the food that we get from barn and a winery is most important, and not the waste.

But namely what seemed to him as worthless waste becomes the most important thing now. If I raise this “waste” above me and use it to cover my ego, if I hide myself under this covering, then I’ll be able to enjoy its shade. This is how we discover the upper Light, which is not revealed directly, without the shade. Thus, we reach the Sukkah of peace (Sukkat Shalom), under the perfect (Shalem) covering, the screen.
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From the 1st part of the Daily Kabbalah Lesson 10/11/2011, Writings of Rabash

“I Sat Down Under His Shadow With Great Delight…”

admin_bb — Mon, 17 Oct 2011 08:14:11 +0000

It is customary to celebrate the holiday of Sukkot (Feast of Tabernacles) in a temporary structure built specifically for this purpose, the Sukkah. The covering of the Sukkah (Skhakh) is the most important part of it. Some people even kiss the covering because it symbolizes the screen, the shade that you built. But you build this covering from waste material, “the waste of barn and winery,” meaning from the places where we make bread, which symbolizes the Light of Hassadim (Mercy), and wine, which symbolizes the Light of Hochma (Wisdom).

When the two are connected correctly, a person builds a screen from this waste, meaning from what he has rejected and disrespected before. Now he raises it above his head, by faith above reason, and thereby builds a shade for himself, about which it says in the Song of Songs: “I sat down under his shadow with great delight….” Thus a person acquires the vessel, into which the Light clothes: the Light of Hochma enters inside the Light of Hassadim. Then the waste is not garbage anymore but something important to him. This is how a person advances spiritually.

The symbol of the waste that turns into the most important thing is similar to the way children grow by playing games. It’s just like a little girl, who as a child loved her rag doll more than anything and didn’t want to play with a real baby, when she grows up, as an adult, she enjoys playing with a real baby and not a doll. It is the same with us. We can’t touch a true pleasure and understand that namely it is the real thing.

Until we grew up, we needed false pleasures, in the form of a plastic or rag doll, and we couldn’t switch to something real. This is the time of childhood! Until our vessels grew, we couldn’t understand that playing with a real baby can bring us pleasure.

However, when we mature, our vessels grow. Hence, our work is to raise ourselves. In spirituality we don’t grow like in corporeal life where everything happens naturally. If a person works in order to keep himself from getting off the path despite the obstacles, if he asks for the Light and enables it to operate on him, then he gradually obtains a desire that understands what true pleasures are.

The disregard he felt for the real baby becomes his corrected vessel for receiving the right pleasure. Now he understands how naive his play with the toy cars and the rag dolls was. But it was important because he grew thanks to it.
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From the 1st part of the Daily Kabbalah Lesson 10/11/2011, Writings of Rabash

Dark Letters That Bring Light

admin_bb — Sat, 15 Oct 2011 17:24:41 +0000

Attainment is inner, and there is nothing outside of us. Everything that seemingly surrounds us is simply a temporary illusion, including this imaginary world, and even the spiritual world. But in the spiritual world we at least are aware that something only appears to be external to us because it becomes repelled by our ego.

We incorporate the desires of others into us to the extent of our ability to shade our egoism and conceal it, give it the intention for the sake of bestowal, and do it according to the principle of “Love thy neighbor as thyself,” the law of the Light.

The symbol of all these corrections is a special construction called Sukkah that shows us how to build the shadow. Our inner man will sit inside the Sukkah and take the four symbols of Sukkot with him: three that belong to Zeir Anpin (Lulav [one closed frond from a date palm tree], Hadassim [three boughs with leaves from the myrtle tree], and Aravot [two branches with leaves from the willow tree]), and the fourth one (Etrog [a fruit from a citron tree, similar to a lemon or grapefruit]) that belongs to Malchut. He will connect them together and begin to swing them: right, left, front, back, up, and down, in all six directions that correspond to the six Sefirot of Zeir Anpin (VAK). And at the same time he is inside the Sukkah where its three walls correspond to the three Sefirot of Hesed-Gevura-Tifferet (HGT). Sefira Netzah is the roof of Sukkah, and Sefira Hod is the ground.

It turns out that man unites with Zeir Anpin completely, which represents the higher qualities of bestowal to him. And when he connects with all these qualities in all the directions, meaning in all the qualities of VAK of Zeir Anpin, while he himself represents Malchut, by doing so he corrects and connects all of these qualities together.

And all this is done thanks to the shade, which can either conceal or reveal. A concealing shade is when we work against our evil inclination, the egoistic desire. And the revealing shade is when we ourselves write the letters of our work as if we were using black ink on a white background. This is how we create different forms of concealment, which are similar to the Light. Gradually, all of darkness becomes like the Light due to the creation of different shades (for example, in the form of wings).

Man does not connect to the Light but rather to its forms, and on the contrary, by concealing himself from the Light with the help of shades, he builds forms similar to the Light, to bestowal. This is our work. We work until we achieve equivalence of form and adhesion (Zivug) with the Light with the help of all the shades, all the forms of darkness, the “letters,” and collisions with the Light. And in the end all of darkness will shine like the Light.

Our work is to create forms of darkness, letter shapes, such as black lines and curves and to make them similar to the Light. This is why the symbol of all these corrections is the Sukkah covering. And all our work lies in finding out how to build this covering over us and sit in its shade, which will enable us to attain the Light. The entire Surrounding Light that reaches us and stays above the roof of the Sukkah acts in us, in the Sukkah, in a way that the forms of darkness shine like the Light to us.
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From the 1st part of the Daily Kabbalah Lesson 10/12/2011, Writings of Rabash

The Festive Calendar Of Ascent And Connection

admin_bb — Wed, 12 Oct 2011 08:16:50 +0000

Question: What is the inner meaning of the holidays, of all the symbols that Kabbalists gave us: Rosh Hashanah (the New Year), Yom Kippur (the Day of Atonement), and Sukkot (Feast of Tabernacles)? Do they symbolize some special connections between us?

Answer: These are connections, but between the souls on high spiritual levels. The souls raise a prayer (MAN) to connect and to reach mutual bestowal, and from the mutual bestowal, their common vessel, they have an opportunity to bestow upon the Light, upon the Creator. These souls connect in Malchut of the world of Atzilut, and then in their prayer they determine to what extent they compel Malchut of the world of Atzilut to rise together with Zeir Anpin: either to YESHSUT or to Aba ve Ima, or that YESHSUT together with Aba ve Ima will rise to Arich Anpin, which in itself consists of many steps.

The ascent from Aba ve Ima to the head of Arich Anpin constitutes the essence of all holidays, Sabbaths, and the beginnings of the month (Rosh Hodesh). Even every weekday is a certain ascent of the souls with regard to ZON of the world of Atzilut. All the holidays, festivals, and special years (like Shmita [Sabbatical Year] and Jubilee) are special degrees that symbolize to what extent I compel ZON to rise upward and pass down on me the Surrounding Light so that I can bring about the general connection and create a corrected vessel.

Some ascents take place according to a plan from Above for the souls that need correction. And some take place due to a prayer raised from below.

Similarly, we too assemble in conventions and large gatherings, which allows us to feel as if we rise above our ordinary level. There are cases when this ascent occurs on its own, and we don’t know where it comes from. Suddenly our condition becomes more illuminated, more pleasant, and spirituality becomes more esteemed in our eyes. Similar ascents also occur on the spiritual ladder.

If you want to know the exact meaning of every holiday, you can refer directly to the Ari’s Beit Sha’ar HaKavanot (The Gate of Intentions) or to The Study of the Ten Sefirot, Part 15 by Baal HaSulam. Beit Sha’ar HaKavanot explains every holiday in great length, but in a very dry Kabbalistic language: ZON rise to Aba ve Ima and Aba ve Ima to Arich Anpin and describes the finest details of every ascent. This is because every ascent, even the smallest one, is a whole world by itself. At this height, every minor difference between the levels leads to an immense addition of the Light.

At the end of all the holidays and ascents we reach the end of correction. Then all the holidays are annulled except for Purim because it symbolizes the end of correction—all the Light fills the entire vessel completely.
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From the 1st part of the Daily Kabbalah Lesson 10/10/2011, Shamati #85

Yom Kippur And The Atonement In Every Soul

admin_bb — Fri, 07 Oct 2011 08:15:14 +0000

The purpose of the whole process that we are going through is the revelation of the Creator. We reveal Him by His actions upon us. For this purpose the Creator creates a system, laws according to which it exists and operates, and man in this system.

Then He sets man and the system into motion. A person has to listen to the influence of the Creator, to what is happening inside him and on the outside because it is all the Creator’s motions. As it is said: “There is none else besides Him.”

If a person agrees that everything comes from Above, from the Creator, he becomes sensitive to everything that is happening inside and around him, to the way that it affects him. Thus a person tries to understand what the Creator wants to reveal to him.

By analyzing all sorts of actions: good and bad, those that are close to him and those that are distant, those that he perceives as good or evil, a person begins to decipher the Creator’s plan concerning him. And when he discovers the great abyss between him and the Creator, the oppositeness of their thoughts, he begins to reveal the two opposites, one in contrast to the other.

On one hand, he feels that he wants to act according to his own nature. But since he has already discovered that it is better to follow the opposite nature, he understands that he should act differently. In such a way he discovers the evil inside him, the malicious thoughts.

But he is happy about it! After all, the more sins he discovers inside him, the more efforts he makes to reveal them, the closer he will come to a true prayer, meaning to the request to correct them. The request for correction is called “atonement.”

The malicious thoughts don’t need to go away, but they should be “sweetened.” That is, we have to acquire a new intention over all our egoistic desires that turn into bestowal.

The discovery of the sins and crimes happens with the help of a great Light, the Light of Hochma (Wisdom), that shines to a person and confronts him with the fact of how evil and opposite to the Creator he is. Then according to his exertion, he can approach correction.

All the corrections, just as all our sins, are the work of the Creator. Eventually, all the sins and their correction, all the Light that we draw to clarify the evil and to correct it, the Light of adhesion, is only to bring contentment to the Creator. It turns out that by revealing the sins and their atonement, a person reaches an embrace with the Creator and then adhesion with Him.
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From the 1st part of the Daily Kabbalah Lesson 10/6/11, Shamati #177

Let’s Not Lag Behind The Calendar Of Corrections

bb_admin — Thu, 06 Oct 2011 18:24:03 +0000

There are three degrees of attaining man’s total adhesion with the Creator: embrace, kiss, and adhesion (union), which he achieves with the help of the system of connections he reveals. These levels are symbolized by the holidays at the beginning of the New Year: the New Year itself (Rosh HaShana) – an embrace from the left, and then an embrace from the right – the Light of Sukkot, which grows bigger every day until reaching the 8th day, immediately after the end of Sukkot (Shmeni Atzeret), when total adhesion is attained.

It is written, “His left hand is under my head and his right hand embraces me.” Then comes a connection called “kiss”—above Tabur, and then on the level of Yesodot—below Tabur, in the receiving desires when the Light of Hassadim is already present in order to draw the Light of Hochma into it for the sake of bestowal.

The whole world is now revealing the same degrees. And even though the world does not know what phases it is going through, it is still going through the same process. First the transgressions gradually become revealed—a bad sensation, a reason forcing us to reveal the evil because we feel bad. But we still don’t know why we feel bad and nothing goes right anywhere.

Then the next phase arrives where we begin to reveal that the reason for these failures is that we are not connected with one another and do not correspond to nature.

When the Creator turns to the world as a whole, to all the people, He remains in a certain concealment, and instead of Him, who is bestowing, He offers people a representative of Him—the surrounding nature with which we have to reach balance.
Instead of attaining love for friends and building a common spiritual vessel for the revelation of the Light of adhesion, people are simply revealing the need to unite in order to correspond to the global, integral mechanism that operates in nature and is now starting to envelop the human level as well.

Previously we thought it acted only on the still, vegetative, and animate levels, being the law of the universe’s existence. But we considered ourselves above it. However, now we are revealing that we are also inside of that same global mechanism, which is becoming expressed in us and is obligating us to also unite with one another and with all other parts of nature into one, single system.

It turns out that the “transgressions” are starting to become revealed not only for those who consciously aspire to attain the Creator’s revelation, but also for all of humanity, except they become revealed to it in a more concealed form. All people will have to attain correction, meaning unification among one another on all its degrees: “embrace, kiss, and union,” but they will have to do it in a slightly different form.

First come the phenomena that are given to us as preparation. And then, as the Rambam said, the secrets of bestowal begin slightly being revealed to the “women, slaves, children, and elderly,” meaning to all those who are not “men,” capable of independently overcoming (a man, Gever comes from the word overcoming, Itgabrut).

This is talking about all of humanity, which is gradually revealing the laws of the upper system. By virtue of this, every person also gains the ability to join those who belong to the “men,” those who will provide them with the Light of adhesion with the Creator.

Therefore, these holidays symbolize a quite lengthy process, rather than the several days they last on the calendar. Every new day is a new revelation—first of the left line, and the next five days are the revelation of the right line, and the dissemination of Light in the seven Sefirot of Zeir Anpin until the eighth day, immediately after the end of Sukkot, Shmeni Atzeret, which already corresponds to Malchut, the eigth Sefira, which follows it.

All of this symbolizes lengthy, scrupulous work and gradual progression through the degrees of the states.
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From the 1st part of the Daily Kabbalah Lesson 10/6/11, Shamati

Repentance Of The Most Dreadful Egoist In The World

admin_bb — Tue, 04 Oct 2011 07:08:40 +0000

Question: How can I check myself in order to be sure that I am moving in accordance with the instructions of the original sources, and not submitting to my own egoism?

Answer: For this purpose, there is the month of Elul, the last month of the year. The world was created five days before the creation of man, and the day on which man was created is called the first day of the new year. Those previous five days represent the five levels before the level of human, the five phases. And you need to check your world, meaning your environment.

After all, you live and perceive yourself relative to your environment, you check yourself in relation to it. You live together, you and your environment. So, before you are are “born” as human, check the environment that will be surrounding you. Accordingly, you will be able to see what kind of person you will be.

What environment do you choose? In other words, what do you want from your life, the entire world, the group, and the books, and what do you hear from your teacher? Check how you relate to all of this and what you want to achieve.

This is not easy. A person is faced with a very difficult calculation here. The opinion of the outer society exerts a great influence on us, forcing us to keep asking: “Where am I, and where is everyone else? There are millions, billions of them, while I am only one person.” It is not easy to remain on the path if this is a personal path, and not a commonly accepted path among the masses.

You need to keep clear of confusion here. According to which criteria do you check this path? It is not evaluated according to the standards of regular people. And you don’t need to believe anyone, everything can be checked and analyzed. So perform this analysis and build your own relationship toward the environment, the teacher, the books, and the Creator. This is what is called the “repentance” of the month of Elul.

These are very delicate clarifications, and they become ever more delicate over time. It is as if they are hung up in emptiness, not supported by solid ground, but by faith above reason. This is because having checked everything in your ego, you need to separate completely from it and build your spiritual relationship above it.

Without egoism, without checking inside of it, you cannot check yourself. That is why you have to be grateful for all of the egoistic thoughts and desires such as jealousy, hate, lust, ambition, and arrogance relative to the world, enemies and friends, criticism of friends, the teacher, and the Creator. Everything can be checked, and based on this foundation, your new level can be built, which is called a new beginning.

After you check your entire world and your current condition, you will begin to see, above all of this, the image of the goal toward which you are aiming. After you have admitted to all of the possible transgressions of your egoism (the words of repentance from the prayer of Rosh Hashanah) and checked and understood your true essence, then you can imagine what its opposite means. Otherwise, there is no way.

That is why the Creator created the evil inclination and in addition, the Torah, the means for its correction because the Light that Reforms is contained in it. However, if you do not have the evil inclination, if you have not discovered and seen your egoism, you do not need any correction. If you do not intend to be corrected, the Torah is not for you.

First of all, you need to feel that there is nothing worse than you, that you want to swallow everyone else, prevail above them, you are jealous of everyone, and hate everyone. Do you see yourself as the worst person in the world? Can you justify your bad relationship to someone after you have thoroughly checked it?

If you see that every sinner is truly revealed inside of you, and you have no choice remaining, then you arrive at the repentance prayer of Rosh Hashanah. You exalt the quality of bestowal, love of the other, meaning the Creator, and you want it to start ruling inside of you.

“I created the evil inclination” means the repentance of the month of Elul, the five days before the beginning of the new year, the time period that it took to create man. During these days, the world of man is being created, his terrible world. He is the one who sees it as terrible, instead of seeing the world full of Light and goodness where only the Creator rules, only love and bestowal.

However, thanks to this, one arrives at the beginning of the new year, the new level. He has the Torah, the means for correction, the Light that Reforms. Now, he knows how to use the force contained in nature, how to extract it for the sake of his correction, and with the help of this upper force, to return to the good. For me, the upper force is the higher quality of bestowal, as compared to my egoistic forces.
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From the 1st part of the Daily Kabbalah Lesson 9/26/2011, Writings of Rabash

The Net Upon Which The World Rests

bb_admin — Mon, 03 Oct 2011 18:48:12 +0000

Question: What are spiritual efforts?

Answer: 30 years ago I wrote in my very first book that our world rests upon a force field that controls it. The difference between our world and the spiritual world is: to whom do the kingdoms (Malchut) submit? In this world Malchut acts for the sake of egoism, while in the spiritual world it acts for the sake of bestowal.

We have to draw the connections we feel from this world to love for the neighbor, to common mutual bestowal, meaning to a state in which the upper world becomes revealed. And that can only be done in the group and under the proper guidance.

As we come closer to spirituality, we gradually begin to reveal this net of connections and to feel that our entire world is superimposed on this net of forces. A person imagines that he is constantly in this world, which is entirely permeated by a net of forces that controls him. This net is called the upper governance. And a person’s effort lies in how much he desires to become included in this net and awaken in it as an independently acting participant.

Only the forces of bestowal operate there: ZON and Aba ve Ima. Some ascend while others descend. There are also permanent states, as well as special days called the beginning of the month, the beginning of the new year, holidays, and weekdays. These are all parameters of changes occurring in this system.

If we wish to reveal this net through our world, through the connection between us, so it would openly be revealed above us and between us and we would see that we are inside of it and activate it with our desires, that means we make efforts.

At first a person reveals this net individually, as if seeing it in front of him. It’s similar to how in our world, every person thinks that he is the main protagonist while others are just secondary characters that depend on him. He does not think they have a big influence on him, either good or bad.

But the more included I become in this system, the more I feel the world and the more clearly I see how it influences me in either the good direction or the bad, and how I can influence it: where my influence is possible and where it is not. Just like our material capabilities of changing the system are limited, so I am limited in spirituality. I can influence others only by causing them to advance, by bringing more vital force and health to this entire system.
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From the 1st part of the Daily Kabbalah Lesson 10/1/11, Writings of Baal HaSulam

Rabash’s Successors

bb_admin — Sun, 02 Oct 2011 18:31:47 +0000

It so happened that Baal HaSulam conveyed his entire method to his oldest son, Rabash (Rav Baruch Ashlag) by virtue of the son annulling himself before his father. But it wasn’t easy to carry out this self-nullification because the father did not make any concessions to his son.

Otherwise, Rabash would not have been able to make enough efforts, or to express firmness and decisiveness in attaining the goal. Baal HaSulam carried himself very harshly, but his son was nevertheless able to give up everything and annul himself. However, this was not easy, and that was precisely for the reason that he was Baal HaSulam’s son.

That is why Rabash was able to realize the hopes his father put upon him. There were only singular and outstanding examples of this in history: Abraham, Rashbi, and Baal HaSulam.

Today we are celebrating Rabash’s memorial day—the anniversary of his death, and let us hope that we will merit fulfilling the same conditions and cleaving to his teaching. It’s not an accident that our organization calls itself “Bnei Baruch,” which means the sons of Baruch.
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From the 1st part of the Daily Kabbalah Lesson 10/2/11, Writings of Baal HaSulam

Write A Letter On Your Own Heart

admin_bb — Sun, 02 Oct 2011 06:04:08 +0000

If we wish each other happy New Year and the “inscription in the book of life,” our words contain the upper force. After all, we are connected to each other by mutual preparation, by the correct recording, whereby we described all of our properties on the white background.

The white background we write on is that same mutual guarantee that we can picture as “whiteness” of the group against which I scrutinize my desires, attributes, and see how opposite they are to the group, how unfit they are for unity with it. Nevertheless, I complete this writing and I don’t surrender. I continue, more and more, to scrutinize the contradictions.

This work the month before the new year is conditioned by the principle of “a person aspiring to the Creator (Israel), the Light that Reforms (the Torah), and the upper force (the Creator) are one.” Israel is the one who wants to unite with others. The Torah is the Light that reforms the evil inclination revealed only in work with the group. Only in the group do we discover our evil inclination, as the black on the white, if I picture the group as completely “white,” corrected. And if we want to reach this general whiteness, to discover the Creator within our connection, He is revealed, and we receive His “signature.”

We write all of these “records” on our own hearts, each on his or her own. Man’s heart is a total of ”613″ desires that are uncorrected for the time being; it is the evil, corrupted, and broken heart. It is this heart that we long to correct. And its correction is made by connecting our hearts together.

In the future state, all of our hearts and all of our thoughts will be connected in such a way that the mind and heart will merge into one, and all of us will be as one. From within the hope to reach this state, each one of us writes his letter….

And if we write it that way, we don’t just write a letter. We write the book of Torah on our hearts. This is because essentially, the entire Torah tells us about the revelation of evil in us and the corrections that we then receive from Above, from the upper “whiteness.” This is why we differentiate the black from the white so that we could write with the former on the latter. But we also need to examine the properties of the the white itself, of the Surrounding Light. And for us, learning to “write” is only the preparation for the Surrounding Light to come and illuminate us within.

Thus, the black remains black and the white remains white. They are the foundations of our structure. But we already include both within us and delve deeper within, into the so-called “secrets of the Torah,” the place where both the black and the white merge into a single whole. But it is not possible to express this adhesion in writing.

In written language, we do not indicate Taamim (tastes), Nekudot (vowels, dots accompanying the letters), and Tagin (crowns above the letters), the exact form or writing. This is because a person must attain them by way of inner work and then add them to the letters.

We can thus summarize: We discover our blackness in relation to the group when we picture it being in the final, complete, “white” state. And when we finish this work, we feel that we really have reached a state when the Creator needs to complete it, “to sign” on it.
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From the 1st part of the Daily Kabbalah Lesson 9/25/2011, Writings of Rabash

Next Year Will Be A Good Year

admin_bb — Sat, 01 Oct 2011 19:29:48 +0000

According to the Hebrew calendar, a new year is approaching. I think that it will be a special year. For the first time ever, the system of mutual guarantee is becoming revealed, and we have to bring it to the world and let them know that this is the system of interconnection that has to be established between people. This is the only way we can advance toward goodness.

For this reason, it will be a good year. After all, the word of goodness will spread around the world and, along with the escalating crisis, will shake people up and lead them to our materials. People will recognize that there’s only one method that can bring good to people on the corporeal level, and most importantly, an enormous, eternal, and absolute benefit in spirituality.

I’m certain that we’re entering a good state. Everything depends upon the balance between the forces of good and evil, and our advancement is wonderful and correct. All we need is to keep getting stronger.

We have to build a strong Internet system of dissemination in all languages so that it will reach all people with all sorts of mentalities. By doing this, we won’t allow any negative force to be revealed in the world. I have a good feeling about this. This is the happy new year that I wish to everyone!
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From the 5th part of the Daily Kabbalah Lesson 9/28/2011, “The Nation”

I Wish You A Happy New Year

admin_bb — Sat, 01 Oct 2011 17:31:28 +0000

All our work is opposite to the correction since it is namely to discover the lack of our correction, our opposition to the world of Atzilut. The “inscription” in the book of life that we receive at the beginning of the new year symbolizes that we truly yearned for the world of Atzilut, tried to discover our opposition to it, and showed an earnest desire.

If we yearn to be in the world of Atzilut and discover the corruptions in us, it means that we examine ourselves and desire to get back there (“to repent”) during the period of repentance (Selichot).

Renewal means that we examine ourselves and see how opposite we are to a new beginning. If we yearn for it and, having revealed our opposition, still don’t renounce it or give up, but rather continue until we fully discover our egoistic form that is opposite to the first spiritual degree of Atzilut, then it means that we have completed our “inscription” in the book of life.

This inscription is opposite, it is black letters on a white background. But by this we have discerned our exact form and expressed our great desire to connect to and be absorbed in the white Light. This means that we have passed the period of repentance and reached the beginning of the new year. Then we ask the Creator to end our writing and to “seal” it.

Here we cannot do anything but to wish each other to be inscribed and sealed in the book of life. It is only by the connection between us that we can bring about a happy new year and be signed and sealed in the book of life. A person cannot wish that for himself and ask the Creator to do it for him. We can only wish it for one another and bring the Creator to seal the inscription for each of us.
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From the 1st part of the Daily Kabbalah Lesson 9/25/2011, Writings of Rabash

I Wish Everyone To Reach The Final!

admin_bb — Wed, 28 Sep 2011 09:46:03 +0000

Question: What does it mean to give up everything for the sake of the spiritual goal?

Answer: To give up everything for the sake of spirituality is to determine that my goal is to reach bestowal so that only this property will reign in me, to such an extent that my “self” will not be felt anymore. Just as you don’t feel the Creator now, you won’t feel yourself. No matter what happens, no matter if people scold you or what they say about you—nothing external will affect you.

Your ego will grow bigger and bigger, but you will constantly rise above it with your power of bestowal. And then you will resemble the Creator to a certain extent.

You see, we can anger Him as much as we want, and it won’t affect Him. How does He manage to do that? Does the upper force have no mind or feelings? No, it is simply the attribute of love and bestowal that is above everything. “Love will cover all sins!” And if we come to it, this means that we are ready for Rosh Hashanah (the New Year)….

These are very difficult situations, and the faster you advance, the more you fall. It is like in sports: The one who reaches the final is the one who is best prepared to reach the goal. The selection becomes more and more uncompromising, and so fewer and fewer reach the finish line. Therefore, it is no wonder that people fall along the way. It is a pity, but this is the nature of things.
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From the 1st part of the Daily Kabbalah Lesson 9/26/2011, Writings of Rabash

Man’s Birthday

bb_admin — Tue, 27 Sep 2011 18:23:46 +0000

The beginning of the year, “Rosh Hashanah,” is a special day when we are born as “humans.” A human is called “Ben Adam,” meaning the “son” of the level called Adam (similar to the Creator). This level begins with restriction, with the “loyalty of the soul” (Mesirut Nefesh).

Nefesh (soul) is the first and weakest Light that we attain. To do this, we have to place it above our material lives, meaning give up all the possible types of fulfillment for the sake of spiritual adhesion, connection with one another, mutual awakening and guarantee. “I am willing to give up all the material things to attain bestowal”; this is where man begins.

From this point on, he starts rising up the levels, working on perfecting the quality of bestowal inside of him and constantly trying to remain merged with it. To do this, a person builds the appropriate environment for himself, which influences him. This work is called the Creator’s work. It is work on one’s similarity to the Creator and adhesion with him.

This environment includes: the Kabbalistic group, the teacher or instructor, the books, and the study, meaning all of the boundaries that a person is in. Accordingly, one must always check himself: Are you acting correctly and doing enough to arrange your life the right way, and how should you divide your time, the forces of thought and intention in order to effectively discern your desires? This is how we judge ourselves before the beginning of the new year during the period called “repentance.”

One must cleave to the group in order to receive from it the force of real loyalty and, as it is written, “give one’s entire soul” (Mesirat Nefesh), like when blowing into the horn or during Isaac’s sacrifice. It is necessary to achieve this state at every level.

For now we aren’t required to make such a great sacrifice as Abraham, who sacrificed his beloved child. It’s enough for us to blow into the horn (Shofar). This is how our levels are differentiated: the forefathers belong to the level of HBD, and we to NHY. But in essence, this is the same sacrificial offering that every person must make on every new level of the will to enjoy that becomes revealed inside of him.

After that we continuously increase the importance (the beauty, Shufra) of the quality of bestowal by virtue of our willingness to attain total devotion of the soul. Everything begins with the first restriction (Tzimtzum Aleph) and after that, the ascent of our will to enjoy. This is where man begins, and this is the meaning of the New Year, the day when we begin to grow.

Even though it seems like there are many fictional stories devoted to the beginning of the year, we must try to penetrate inside them and there, see the plan of creation to delight the creatures, the desire to be fulfilled, and its work—to once again start with the initial point and, holding on to this fundamental thread, to understand the inner meaning of the text.

After all, there are different languages of narration, and even Kabbalists write in such a way that every person understands what is written to the extent of his own degree. But even when a person perceives these stories as a children’s fairytale, he nevertheless advances and grows, and that means he has to go through these levels.

Although they might seem like fairy-tales, they conceal infinite depth inside, as high as all the spiritual levels, and we must try to attain the deeper, innermost level and from there take examples for our own correction in order to become human and start the New Year this way.
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From the 1st part of the Daily Kabbalah Lesson 9/27/11, Writings of Rabash

The Day Man Was Created

bb_admin — Mon, 26 Sep 2011 19:29:06 +0000

You have to check whether you hate your enemies and opponents, or you understand that they are controlled by the Creator, who is protecting you in this way by not letting your opinions coincide with regular people and the material world and helping you follow just the primary sources. That is how you have to purify yourself, checking everything that is happening to you. Don’t regret or be worried about anything besides the purity of the path, so the goal of your private life and the goal of creation come together in one focus.

It doesn’t matter if you see that until this moment, you were confused by various egoistic calculations. You should always know that everything you have gone through until now amounts to “There is none else besides Him.” However, from this moment on, “No one will help me but myself.” If you are between these two conditions, then you really can say that you have reached the beginning of the new year, a new beginning.

However, the final goal that is present as far back as the initial plan has to be the attainment of love for one’s neighbor. If you have personal problems with someone, then you are no longer moving in the right direction. If you wish to rise above others, to acquire knowledge and fulfillment, or even if you want to bestow, you should also check whether or not this bestowal is egoistic.

That way, your calculations will become purer and purer, until you finally reach the first day of the New Year, when man was created. Everything begins with creating yourself.

This will occur each and every time: There are four new years, each having its own calculation and a new beginning, until a person completes all of his corrections.

The verification is to check to what extent your inner judge is not bribed, how honest and sharp he is, like a brave warrior willing to rise above all of his personal calculations. And this is not easy. This requires one calculation after another, until reaching the entire depth that a person is allowed to delve into.

However, all of this is not intended for you to nag at yourself, but on the contrary, to aspire “to see the Light in the Light of the Creator.” One should try to see everything in the light of love for the neighbor, and check oneself in relation to this standard. And don’t pay attention to all of your collisions with others because this could be the Creator’s way of confusing you by making you see others in this way, or confusing them by setting them against you. It is written, “Don’t judge another person until you are in his shoes.” Maybe the other person is so much higher than you that you simply haven’t matured enough to understand him.

Just be loyal to the Creator at all times, and advance with this.

Therefore, if we have the teaching of the Rabash, his articles that explain how to unite into a group, as well as articles by Baal HaSulam and other Kabbalists, showing us the path and containing the Light that reforms, then the longer we check ourselves according to these primary sources, the more correctly we will advance. And the most important thing is not to be afraid of anything!

We shouldn’t be scared that the path is so difficult, burdened by so many doubts, which our ego awakens in us with its constant calculations. We shouldn’t look at this, but try to attain repentance as fast as possible, which is a spiritual calculation, and raise ourselves to the beginning of the new year, the new level. The goal is reached by one who gives up everything else for it.
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From the 1st part of the Daily Kabbalah Lesson 9/26/11, Writings of Rabash

We Need A New Beginning!

bb_admin — Mon, 26 Sep 2011 19:15:52 +0000

Holidays and special days described in Kabbalah are not dates on the regular calendar, but the attainment of one’s own, special, personal states where a person makes a fundamental inner calculation with himself. If a person reaches this calculation, it means he really has a new beginning, called the new year, Rosh Hashanah. And accordingly, he attains the holiday prayer.

Every holiday is a spiritual calculation and a prayer because there is nothing besides the correction of our desires. But the beginning of the new year is special because it comes after many discernments. It comes only once a person has checked himself completely, discerning all of the desires that become revealed to him, because every higher level includes all of the previous ones as a tiny part of it.

However, when a person makes a calculation with all of his actions and thoughts, he sees that he did not attain success, that he does not advance because he wasn’t created for spiritual ascension at all. He is then overcome by burdensome thoughts about spirituality and by doubt and envy toward others. He wants to be above them and thinks, “Why them and not me?”

After many calculations like this, having become completely lost in them, he finally feels that he needs a new beginning. There is no way out because all of these calculations, discernments, criticisms, envy, and hatred do not change for years. And the only thing left for him is prayer, a cry for help because only the upper force can help. This inner cry is called the prayer of Rosh Hashanah, the new beginning.

Before this happens, a person seems himself as completely lost. He sees that the whole world disagrees with what he is doing and he himself also does not understand what is happening to him or what this path is. All of this criticism comes from his egoism.

That is why the prayer talks about reminders, the need to analyze all of one’s desires and actions, and about blowing into the horn (Shofar) because we have to elevate our spiritual path regardless of anything (in Aramaic, Shufra means beauty). That is when one has to turn to the primary sources in order to advance.

There are many opinions and people in the world influencing a person, imbuing him with their thoughts, and pulling him in different directions. Yet one has to place a strict judge above himself and constantly verify himself with the primary sources to the extent one understands what is written there. In spite of one’s ego, one’s desire to rise, profit, and become higher than others, one should strive for the opposite, wishing to acquire only the force of bestowal and to dissolve in the nation within which the Creator dwells.
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From the 1st part of the Daily Kabbalah Lesson 9/26/11, Writings of Rabash

Get Secured By The Chief Guarantor’s Signature

bb_admin — Wed, 17 Aug 2011 08:57:16 +0000

First of all, I have to commit myself to bonding with others in order to reveal the property of bestowal. But it takes a long time to reach this need, which is called “the time of preparation.” At this stage, I reveal the extent to which I am unable to connect with others, do not desire, and hate it,

This is where I find the hatred. In truth, it’s not hate for another person, but for the property of bestowal itself. Rejecting another person is rejecting the Creator, His property of bestowal. That’s why I have to arrange the support of my environment, of that very friend with whom I want to connect by asking for his help: “I hate you, and I need your help!” After all, there is a very special force called the “mutual guarantee“, as it is said: “So help a man his neighbor.”

That is how I get the support that is deposited in my account since I drew it from another source. And to the extent I achieve this mutual guarantee, where I support him and he supports me, we try to get closer to one other and cannot! Then we discover that the mutual guarantee does not help either because the One who maintains it is absent. We need the Creator to be a witness, a guarantor who signs our contract.

It’s as if we are lacking the “head of the bank” and therefore our guarantee is invalid. It has to be supported by capital and power. That force which can unite us is the Light! And the Light is revealed through our reciprocity. This is what sets us apart from all other cases of guarantee, such as between criminals who have united in order to steal. After all, they did not bond to implement mutual bestowal.

This is a profound discernment which shows why we are able to realize ourselves in this way, although bonding did not help everyone else who pursued material goals and did not draw the Light that reforms to them. There must be a mutual guarantee which contains the force of the Creator, the force of the Light inside of it.

This is described as: “Israel (aiming straight to the Creator), the Torah (the Light of correction), and the Creator are one.” This is the only way to connect: When we (the Creator, the group, and me) are together. Otherwise, it won’t work. There won’t be a force that can engage the engine, and then we will simply get off track. We will not be able to examine ourselves, as if we are in a dead circuit with no electricity in it.

But if we work in a way where one supports another, with the Creator’s power unfolding between us, this is the only way we will arrive at the correct system where the Creator is revealed. That is how the quality of bestowal is revealed among the creatures. We create spiritual vessels out of ourselves, and within them the Light, the Creator is revealed.
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From the lesson on 8/15/11, Selected passages on the Day of Love