Question:

Answer: Even if Kabbalists tell about something that is “forbidden,” we won’t understand anything. It is like talking about anything next to a baby without needing to be careful because the infant still will not hear or understand anything anyway. He doesn’t connect the words he hears to any meaning. Just like when we read The Book of Zohar, single words are understandable, but for us they add up to senseless sentences

“The secrets of the Torah” are not information that is carefully hidden from us. It is simply our brain, which at the moment is on an ordinary beastly level, cannot perceive them. So for us it remains a secret, as does all of reality. Please, it is all revealed to you, look! Do you see anything? Who is to blame that you don’t have the means to perceive? Develop them and you will see reality. It is the same when it comes to the “secrets of the Torah.”

We study in “The Study of the Ten Sefirot” about what belongs to the head of the world of Atzilut, the head of Arich Anpin, and we know that there are the parts of RADLA (Reish delo Eiyada), parts of its “brain” (Mocha de Avirah, Kruma de Avirah) that are concealed from us in the upper Light. But we study everything that belongs to the “flavors of the Torah” and not its “secrets” in this system. The difference is that the “flavors” relate to the thoughts of the created being and the “secrets of the Torah” relate to the Creator’s thoughts.

There would be no point mentioning all this, if there weren’t people who claim that it is forbidden to study the wisdom of Kabbalah because it is a secret. There are no secrets in it; on the contrary, the wisdom of Kabbalah reveals reality to us! It doesn’t reveal some “forbidden secrets”: In order to reveal the secrets you have to reach them yourself by preparing your vessels, your desires, your vessels of perception. If you prepare all the desires that belong to the seven lower Sefirot (ZAT) in the full height of the spiritual ladder, then you begin to discover their upper part (GAR). You will be ready for this revelation and will discover this secret yourself.

Every degree of the 125 degrees is divided into two parts: the upper part and the lower part (GAR and ZAT). The lower part of each degree can be attained and it is a great virtue if a person attains it because then he discovers the actions of the Creator as good and benevolent. The Light that dressed into the head of the body of the spiritual Partzuf is called “flavors,” as it says: “Taste and see that the Lord is good.”

But we don’t discover the upper part, the head of the degree yet. It will be possible to discover it after its lower part, the “body,” is corrected. Even the head of the lowest level, Malchut de Assiya, is a secret for the time being. We can speak about everything that belongs to the “bodies,” about everything that belongs to the created being, to his work and to his correction, but it is “forbidden” to speak about the “secrets,” about the heads of all the degrees, meaning that it is impossible to speak about them because we cannot attain them at the moment and it will only confuse us. It is because we begin to discuss an area that we cannot perceive. There are no cells in our brain and no channels that can perceive this upper dimension. But gradually we develop and come closer to its perception.

“Not to reveal the secret” means: “not to put an obstacle before a blind person,” but to let him advance gradually until he can see. Just as we gradually teach children and let them develop, this is how we should also develop ourselves.
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From the 3^rd part of the Daily Kabbalah Lesson 1/10/12, “The Study of the Ten Sefirot”

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Question:

Answer: You shouldn’t worry that you might discover some forbidden secret by chance. You should think about the correction of your desires now. When you correct the desires that belong to the lower part of the Partzuf, then the Light called “flavors” will be dressed in them. In this Light you will be able to understand the head of the Partzuf and will begin to reveal the “secrets.”

The secret is not your calculations in your head about how to fill the “body” with the help of the Masach (screen). “To attain the mind of the Partzuf” is to attain the thought of creation, the attitude of the Creator to us, His intention, and not only His desire to bestow good.

As for now, we don’t have such a mind, we don’t have the vessels for this kind of attainment. You will need to build a new logical tool for decision making, which at the moment we don’t have.

After we correct all our desires and adhere to the Creator, this adhesion will raise us to an upper level about which Kabbalists do not write. The wisdom of Kabbalah only speaks about the correction of the desires that must be made in 6000 years.

During these 6000 years the correction ends and the worlds of BYA rise to the world of Atzilut. Then the world of Atzilut together with the worlds of BYA spread downwards from the Parsa until this world. But they don’t tell us about this in the books because this belongs to the correction of the “stony heart.”

We study about how we have to rise to the world of Atzilut. After all the souls that belong to “Israel” and all the souls that belong to the “nations of the world” who cannot rise by themselves but only thanks to the fact that they join “Israel” (and there are such parts in every person) rise to the world of Atzilut and receive the Light there—this is where our work ends.

When we raise all the souls, until the last one, an upper action, called “Zivug Rav Pealim Mekabtziel,” comes, which is intended from the start for the time when all of the AHP de Aliya rises. Then the Light of Gmar Tikkun is revealed—”Rav Pealim Mekabtziel.” This means that it takes all the desires with all their Lights and gathers them into the whole ten Sefirot, and they spread from the head of the world of Atzilut until this world.

This is how the correction of the desires takes place. But what will happen afterwards? The wisdom of Kabbalah doesn’t tell us. Well, you’ve corrected the desires, what next? You’ve finally fixed the car, where will you go now?

We are only at the beginning of the road; what’s next, we are not told—not because it is forbidden, but simply because it is impossible. We don’t have the mind or the feeling to understand what will happen next. Undoubtedly, however, this future awaits everyone. Our role is only to hasten our development!
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From the 3^rd part of the Daily Kabbalah Lesson 1/10/12, “The Study of the Ten Sefirot”

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“Forefathers,” the highest degree of the common soul, have made the main corrections in the system in order to activate it (marked in red).

They already have something to rely on, that is, the teachings of our forefathers who have left a functioning, interconnected system, which operates according to the laws of similarity of Lights and vessels. This is the “teaching,” the Torah. And the “Creator” is something that is revealed in the system.

Overall, the system that exists on a certain degree of inner balance and unity is called the “Torah.” Moreover, it can manifest on different levels, ascending as we gradually manifest it and more clearly reveal the Creator in it.

So who are “we?” We are the components of the spiritual system, which we want to reveal.

Baal HaSulam writes in the “Introduction to the Study of the Ten Sefirot” that the forefathers have prepared a system and left us a method. This now enables us to evoke illumination from the degree they have attained. No matter where you are, you have an ability to establish a connection and connect to this system that they have built between them.

How do you connect? Through Kabbalistic books, the group, the study, and the teacher. By using these tools I connect to the system, and it begins to influence me until I completely connect with it. And this is so for all.

We build a test system between us in order to do this, and in this way we begin to correspond to the forefathers, which activates very powerful forces. On the other hand, it is very difficult to do this individually; only a few individual souls were capable of this.

Thus, there are people with a point in the heart (•) who aspire towards a connection with the common system, even though they do not know for sure what drives them. By building a net, similar to the system of the forefathers, they connect with them, and then both nets merge into one.

And then the correction of the third level—the nations of the world—begins until this entire space becomes completely filled, without leaving a single empty space.

So how do the nations of the world become corrected? They are corrected through connection. At first they are drawn towards education, a message about correction is spread through them—and then they are pulled up. In the end, the vessels of the AHP support the vessel of Galgalta ve Eynaim, and everyone merges into one single Kli, which becomes entirely filled with Light: the revelation of the perfection of the Creator by His creatures. This is the purpose of creation.
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From the 4^th part of the Daily Kabbalah Lesson 11/17/11, “The Arvut (Mutual Guarantee)”

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Question:

Answer: The Lights, which enter desires and fill them, evoke the sensation in the desire of the kind of fulfillment that it is—the degree of the desire’s similarity to the Light, the Creator. They are referred to as the holy names of the Creator.

Part of the desire to receive pleasure becomes “holy,” which means that it is able to work for the sake of bestowal, and this is why it becomes filled with the Light of Hassadim or even the Light of Hochma. These desires become similar to the Creator.

The Creator Himself does not have a name. The Creator is a complete and perfect HaVaYaH filled with the Light of Infinity. But there are no names in the world of Infinity because names stand for a certain limitation: “kind,” “merciful,” etc. This is why the Creator does not have a name.

All of His holy names are different forms in which we perceive Him in accordance with the degree of our correction. It is similar to your individual characteristics, which I perceive you with: you wear glasses, you dress well, you are a father, an engineer….

In other words, I give you different names or definitions, but I do not know you in reality. I only distinguish a certain particularity in you every time, in relation to a certain specific quality. This is how the attainment of the Creator happens—through His “holy names,” different forms of bestowal, which bring us closer to Him.

But when we correct all our “620” desires and turn them into desires to bestow, they become 620 holy names, and we eventually attain Him through their collectivity. And when we combine all these names into one Name, as it is written: “And the day will come when He and His name will be One”—we truly attain the Creator.
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From the 1^st part of the Daily Kabbalah Lesson 11/24/11, Writings of Rabash

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Question:

Answer: All positive (giving) and negative (egoistic) forces exist only in a person himself. There is nothing outside a person but the concealed correcting force (the Light, the Creator), which manifests to the extent of our aspiration to become similar to it in our relations.

That is why “love thy neighbor as yourself” is the general rule of the Torah (the method of correction). There is no doubt that the Holy Quran is also a consequence of the same laws of nature (the Creator) that the Torah (Kabbalah) speaks of.
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Question: Does the amount of men necessarily have to reach 600,000 in order for them to come to connection, like the number of men at Mt. Sinai when they received the Torah?

Answer: It isn’t about quantity. It says that there were 600,000 men at the foot of Mt Sinai and around them, women and children, a total of three million people. The number 600,000, however, doesn’t stand for quantity, but rather for the intention to reach Gmar Tikkun (the final correction).

Six is the number of Sefirot in Zeir Anpin, VAK. 1000 stands for Hochma (Wisdom), and 600,000 stands for the height of Arich Anpin.

If all the shattered souls discover that they want to reach mutual guarantee together, they express their request in a cry that they raise to Malchut, to the Sechina. This demand rises from Malchut to Zeir Anpin, in which there are six Sefirot (VAK), and in each one there are ten Sefirot. Because of the desire of the lower one, the six Sefirot of Zeir Anpin rise to a level that is 600,000 times greater than the original one.

It means that the souls want to reach a connection that corresponds to Arich Anpin, the end of correction. They themselves don’t know what the meaning of this connection is, but they want it. So they are considered to be 600,000, and this refers to their desire, not quantity. In spirituality the intensity of the desire is taken into account, and not its quantity.

It can even be two people, after all, it says that two people is a minimal group. And where are all the women, men, and the cattle they took from Egypt, all the vessels they took from Egypt? It is all inside a person!

Each person should feel as if he came out of Egypt and is standing at the foot of Mt. Sinai. But where are all these 600,000 people? How can I count them? They are all inside you.

The Torah tells us about what actually happens inside a person, and not about the number of people that took part in some historical event. It talks only about our inner changes.

On the other hand, there is a law according to which every spiritual root has to expand all the way down and touch its corporeal branch at least once. So there probably were 600,000 men at the foot of Mt. Sinai.

I feel the inner meaning of this concept, and so I can only imagine how it was revealed externally. But you shouldn’t worry that what existed in the past still obliges us today. Once there were the First and Second Temples, the Egyptian exile, but you don’t plan on going back to Egypt, do you?…

Don’t think that there actually have to be 600,000 people at our big convention in December. In spirituality, quality is much more important than quantity, although quantity is also important because today the whole world has to start the process of correction. But don’t think that we have to bring 600,000 people together, not to speak of three million.
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From the 4th part of the Daily Kabbalah Lesson 11/2/2011, “The Love for the Creator and Love for the Created Beings”

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The people of Israel received the Torah when this group agreed to be as one man with one heart, in mutual guarantee.

This means that I have to be corrected according to these ten laws: respect that, don’t do that, and so on, that is, fulfill the ten conditions. Then I begin to adapt myself to the other laws that are revealed to me.

I discover that I as if build the “golden calf,” then the “waters of dispute” manifest to me, then the “sin of the spies,” or I may miss the onions and garlic that I ate in Egypt. This means that a person discovers different states, which he tries to correct. He must be immersed in the shattering and feel all these attributes. This is why the Torah describes so many sins.

So instead of the details of the ten main laws, we receive a whole book that gives us advice on how to gradually go through ever new corruptions and corrections within ourselves. If you act correctly, the Light that Reforms shines upon you, awakening you, showing and clarifying various dark hollows.

Then you begin to understand who you are, and you cry out, trying to connect with others as one man with one heart every time. And the forms of connection that you need for that are revealed to you.

Eventually, you complete all the corrections, and it means that you have fulfilled all the “ten commandments” that have been clarified to you through this process, made up of 620 corrections or “commandments.”

If you agreed to connect as one man with one heart, you have to move forward now, to keep this line, and in every step to be connected as “one man.” Then you will begin to discover one fall after another: the golden calf, the waters of dispute, the sin of the spies, and so on. Each time you will discover a problem and will correct it.

This way is called “the path of the Torah” or the “path of the Halakha” (the word “Halakha” comes from the Hebrew word “Alicha” or “walking”), which is a set of laws that one is supposed to follow. When you come across a problem and you don’t know what to do, the Torah tells you how to perform a correction. Thus you put together the whole vessel of the collective soul.

The book of the Torah tells us about the internal process you have to go through, about clarifications and corrections. If you read this book and feel what it says, you see the way.

The path is long, and you haven’t started to advance yet, but you can read about it, hoping that some correction from the future corrections will shine upon you. Then from there, you will receive the illumination called the Surrounding Light or the Light that Reforms.

This will happen if you want all these corrections and if you comprehend what you are reading about. Perhaps you are reading it like some historic novel or some law book? It all depends on your attitude.

It is the same when it comes to The Book of Zohar and The Study of the Ten Sefirot. All the books tell about the same thing: how to reveal the evil within oneself and how to correct it. This is called the “Torah” since both the revelation of evil and its correction happen thanks to the reforming Light. If a person works on these corrections, it means that he studies the Torah. Without this he simply studies in order to acquire dry knowledge.
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From the 2nd part of the Daily Kabbalah Lesson 11/2/2011, “The Love for the Creator and Love for the Created Beings”

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Question:

Answer: We have gathered here to lay the foundation for a new society, whose purpose is to attain adhesion with the Creator. In order to attain adhesion with Him, we have to attain adhesion among us. And in order to attain adhesion among us, we have to unite, disconnecting from the disturbances of the outside world. After all, we’re small and we have to strengthen one another, so let the world not interfere with our doing so. That is why we are going to the desert.

In the past, groups of Kabbalists took much more extraordinary measures to isolate themselves from the external environment. A person has to allow himself a bit more freedom from this confused and senseless world, to collect himself inside a bit more and understand what his predestination is.

In the whirlwind of life, under the roar of the radio and television, you can’t make out the fine voice of your soul or attain the fragile inner inspiration. You simply don’t have the energy for it. Even Kabbalists living hundreds and thousands of years ago in a completely different world, which did not know the “wonders” of mass media, still secluded themselves, barring themselves from their habitual environment, and even “going into exile,” leaving home without taking anything with them and going off to wander for years, getting by with occasional earnings and food.

You don’t even know what you are losing in the modern world, which is stuffing and miring you with its filth. Do you want to attain something exalted? If you do, then what efforts are you making to break away from the lowlands?

It’s worthwhile for us to find time for this kind of seclusion where we will feel only our own forces, without the disturbances of the outside world. Let’s separate a day in life to feel who we are instead of who they are.

Obviously, we don’t force anyone to participate and we don’t make lists of participants or deserters. We don’t put check-marks for the future. Whoever doesn’t want to or can’t come just doesn’t come. In this sense, everything is very liberal and open. But on the other hand, if a person comes there, he has to participate in the actions that the group has assigned to help us detach from everything and feel only ourselves.

Don’t you sometimes wish to be alone with yourself? That is how the group wants to be alone with itself, to feel itself. You enter a room, close the door, and remain with your own thoughts. That is how we want to remain with our thoughts. In reality, this is clear and commonly accepted. But for us it’s not just a minute of rest, but a detachment from “the degree of women and children” and an ascent to the “men’s level.”

In the article, “The importance of the group,” Rabash writes, “When a person works on the true path, he needs to seclude himself from other people. After all, the path of truth requires fortification because it contradicts common notions. The world’s opinions are built upon knowledge and reception, whereas the Torah’s opinions are built upon faith and bestowal. And if a person is distracted, then he immediately forgets about all work on the path of the truth and falls into the world of self-love. Only in the group do the friends help one another, and therefore every person receives forces from it to fight the commonly accepted notions.”

The upper world is our inner world. We have to shift our gaze from externality to internality. Therefore, with the help of the friends, I try to go inside, to look inward, to acquire a deep wisdom, to attain the inner meaning of the Torah. There is no other choice—I need this.

A person must constantly immerse himself inward, penetrate into his depths—and precisely there he reveals the true world. The external world deliberately confuses us so through the conflict with it, upon the resistance, we would build our direction inward. Our struggle is to penetrate deeper and deeper on the background of this world’s reality, which pulls us outward.
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From the 4th part of the Daily Kabbalah Lesson 11/16/11, “The Arvut (Mutual Guarantee)”

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Baal HaSulam, “Mutual Guarantee” (abridged version): The merit of the forefathers is that from the height of their souls, they realized the principle of love for the neighbor without preliminary actions, which they were unable to realize. Thus, only the nation of Israel entered the mutual guarantee.

The Creator made one receiving desire, consisting of four “layers”—four levels of depth or Aviut. We start to discern the layers of egoism from light to heavy. The souls that have already completed the analysis and correction then help to perform the work on the following, coarser layers of desire of the common, single, broken soul.

First the souls belonging to the level of the forefathers are corrected. We also call them “the house of Abraham.” This is talking about thousands of people who attained the spiritual world under his leadership. Their Aviut was very small and therefore they did not need to attract the Light that reforms during the study. It was enough for them to unite with one another a little because there was no repulsion between them as they did not fall into egoism yet on all of its four levels.

The fall happened later, in the Egyptian exile, and only then did Israel start needing the Light that reforms, meaning the method received on Mount Sinai. After all, a person corrects only what surfaces in him. The Torah, the method of correction, is intended for work with the evil inclination. When it became revealed in Egypt, the force of the Light capable of correcting it became revealed.

However, on the level of the forefathers, there was no need for this yet. This is the most “transparent,” purest degree of level zero of Aviut, comparable to the state of conception. At this stage, the Torah and the Light that reforms are not necessary for correction since there is nothing to reform yet.

Next comes the level of the sons, with the Aviut of the first and in part, the second level. And then comes our turn, the second, third, and fourth levels of Aviut, belonging to the “period of the Messiah.” Every generation in this lineage corrects its own layer of the common desire, the common soul.

Thus, the forefathers did not need the study that evokes Light, being in states of “the desert.” It was enough for them to be in the situation that surfaced in Ancient Babylon. Each of them revealed his evil somewhat, which the Torah describes metaphorically by talking about how Abraham and Sarah came down to the Land of Canaan, how Isaac solved problems with Esau, and other issues.

Next, Jacob and his sons came down to Egypt and died there, in this great, receiving desire. Then the sons of Israel went through the burdening of the heart and wanted to work on unification together to rise above hatred. However, first they descended even lower in their Aviut, which is called “visiting the cities of Pitom and Ramses.” Stated differently, by attempting to unite with each other, they did not build wonderful unity, but instead created something petty, sordid, and dangerous.

That is how they reached the need to run away from egoism and then went through the “ten plagues,” meaning unsuccessful attempts to escape. Every time they asked Pharaoh to “let them go,” they were denied, until the sorrow became unbearable. Only then, in the state of pitch darkness, does a person run away from his egoism, ready to rise above it at any price, “Better death than this kind of life.” A person reaches the final decision, really wishing to unite with others, as one man with one heart in mutual guarantee, and then he receives the method of correction.

This method leads him along the stages of the spiritual path: Tme after time, he discovers destruction inside of him and corrects it with the help of the Light that reforms. As a result, he reveals and corrects his entire, enormous egoism.

This process does not occur in all of humanity, but in a small group of Abraham’s descendants. On the path, it goes through breakings, analogously to the spiritual world, and falls down. And only later, in our days, does the true work of correcting the common soul begin.

Thus, even though since the times of the sin of the soul of Adam HaRishon, the forefathers and sons completed their work and attained their end of correction on the level of the First Temple, nevertheless descents followed after that, corresponding to the spiritual breakages. Both Temples were destroyed, similar to the two Partzufim in the world of Nekudim.

Now, after millennia of intermixing, we are reaching the analysis and correction—the self-realization. Precisely now, after all of the necessary “introductions,” the real work begins. The preparation is finished, and all that’s left is to correct ourselves.
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From the 4th part of the Daily Kabbalah Lesson 11/15/11, “The Arvut (Mutual Guarantee)”

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We will have a hard time until we acquire one more force besides nature, meaning the Creator, who influences our receiving desire and drives it forward like a train moving down a set track.

But the science of Kabbalah enables me to evoke a third force that helps me control my own development. The force of the Light still drives my express-train forward, and nothing can be done about it. But I can use an additional force to advance consciously and sensitively, understanding the process and knowing what kind of train this is, where and why it is rushing, what drives it, and so on. By figuring all of that out, I see what auxiliary force I need and what I can change with its help.

Thus, we don’t have any chances of changing anything until we understand what our nature, our egoism is and until we realize its evil, until we reach the force of nature that pushes us forward without asking our opinion or our agreement. First of all, we must learn the real state of affairs.

That is why Kabbalists call the science of Kabbalah the root of all sciences. It’s because it researches the essence of matter, as well as the forces that influence it, control it, and develop it. Besides, Kabbalah allows us to independently attract the third force, which will make our path easier.

By means of the science of Kabbalah, I establish a connection with that force. After all, it is not present in me initially. This is not the Light under whose influence the desire evolves towards the goal. This is another force, “the Light that reforms,” which is something completely different. It comes only when I evoke it. Otherwise I am still driven by the opposition between the Light and the vessel.

“The Light that reforms” is a special, additional force that first and foremost, provides the human level for me. It does not do anything on its own. I control it and activate it to the extent I have figured out the process and learned the mechanism. And even if I don’t know exactly how it is activated, I still want it in spite of my desire, in spite of the standard development, in spite of the train that moves along without my participation.

Precisely the science of Kabbalah gives me a connection with this third, alternative force, with the Light that reforms. And then I really am able to move forward as a person who is similar to the Creator, controlling the process and looking at it from above. From a bird’s eye view, I look at the matter of my desire, at the force that pushes it down the pathways, at the program that is guaranteed to bring it to the final point in due time by combining the forces of the Light and the vessel. Similar to the Creator, I look down from above upon the two forces through which He controls creation.

But at the same time, I desire for the third, additional force to rule inside of me, the middle line, the screen. This is the human being whom I build inside of myself. And I want to advance only with its help. It contains my decisions, my actions, and their results. Everything is present there, in the middle line. We move in two lines like animals that are drawn to goodness and run away from evil; but the third force is the true mind by virtue of which I first make a restriction on everything and check or analyze the situation. I realize evil and good, and then I reach a decision. Next, I already “press on the pedals,” knowing how much and in what way I will advance in this third line.

I set the necessary restrictions myself, and they all come down to activating the general program of the joint evolution in my own way. I halt it, I control it, and precisely this control over the evolution makes me human. But first I have to understand what it turns me into.

That means that the giving of the Torah, meaning the method of correction, is intended to enable us to ascend above the natural process of development and rise to the human level. Today this is happening to all of humanity, which is discovering that it is completely subdued by the program of governance. Everything we have ever done in the world was actually not done by us. The systems we formed are essentially fruits of our egoistic nature. It was nature pushing us forward, forcing us to build our society and all of its subservient mechanisms in a very certain way.

And now we are discovering that this process is not enough for us. A situation has come about where it is necessary for us to rise above this process, to understand that until now, it was realized by nature, but now we must learn to control it ourselves. The egoistic methods no longer work because the time has come for us to learn the program and upgrade it ourselves.

Each of us received a personal awakening, but humanity will receive an awakening on a global scale. We were driven by qualitative blows and disappointments on the level of the inner search, while humanity will receive the necessary reasons on the material level, from problems with security, food, ecological catastrophes, the climate, and so on. And all of this is intended to bring people to the search for the alternative force that will enable humanity to control itself. The crisis is growing worse, the disasters are gaining might, and there is nowhere for us to run until we find this force.

This will be the general ascent. Therefore, all people will need the science of Kabbalah. After all, they won’t find the third force anywhere in the world. It is not present in their sciences or methods.

In the meantime, we have to help them. Even if they can’t find the solution yet, we must nevertheless go towards them.
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From the 4th part of the Daily Kabbalah Lesson 11/7/11, “Matan Torah (The Giving of the Torah)”

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Question:

Answer: The Torah is not a book or words, but the Light that reforms, the force that becomes revealed on the condition that we perform special actions. But all physical objects and words are just symbols.

The science of Kabbalah is called the true Torah, its inner part. But a Kabbalah book by itself is still not Kabbalah. A person can use it to gain the notion called the wisdom of Kabbalah. Everything depends on one’s approach: If he wants to use this wisdom for his own sake, then for him this is abstract information. But if he wants to use it to attain love for the neighbor, it is called Torah.

And this does not even depend on the book so much. Other books, such as the Talmud, Torah, and Psalms also contain the Light that reforms. But the Light contained in Kabbalistic books is closer to us, stands out more, and is much easier to extract. That is why we should use precisely these books.

By virtue of these books, even modern people like us who are small and confused, having no understanding, can imagine that we are coming closer to another state, to a different, new world. The author intentionally placed Light that is close to us into the book.

In contrast, the Light contained in other books, such as the Torah and Talmud, is contained deep inside. But in Kabbalistic books, it shines as if from the very surface since it is closest to you.
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From the 4th part of the Daily Kabbalah Lesson 11/2/11, “The Love for the Creator and Love for the Created Beings”

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Baal HaSulam, “The Love for the Creator and Love for the Created Beings”: “…a great rule in the Torah” … the verse of “Love thy friend as thyself.” It is difficult to understand how such a statement can contain the sum-total of all the Torah? At most it can be the rule (the collective) of the part of the Torah and texts that relate to the relationships between man and man. But how can you include the greater part of the Torah, which concerns work between man and God in the verse, “Love thy friend as thyself”?

We do not know how to use this principle. Everyone is sure that they love their neighbors. As for specialists in the humanities—philosophers, political scientists, social scientists, and psychologists—they also reason about love for the neighbor as if it were easy to implement.

In general, the notion of “love” only confuses people. They cannot separate it from the natural, instinctive, hormonal attraction that is inherent to the animate and even vegetative kingdoms. In man, who has an evil inclination, this attraction acquires even greater scope, yet it still bears no relation to real love.

“Loving the neighbor” means fulfilling his desire while not receiving any direct or indirect benefit from that. It is aimed entirely at the well-being of the neighbor, while I am like an external part of the universe, a “tube” coming out of a power station that generates all the pleasures. This tube is not part of the action in any way. It does not need anything for itself. It is just a conductor.

But how can I become such a selfless conductor if I am entirely imbued by feelings, if I want to enjoy myself? After all, unlike a tube, I have my own life.

Moreover, I am told that this rule is “the general principle of the Torah.” That is, there is nothing but this principle in the Torah. Yet the Torah describes the most diverse areas of life. Could it really be that they are all connected to the neighbor?

If so, then how can I bring all of the facets of my reality, including my relationship with the Creator, into my relationships with other people? Won’t I be narrowing things down too much? How can the entire world with all of its diversity be squeezed into several psychological models?

Question: So how is it possible to love the neighbor in the modern, global world?

Answer: In reality, there is no means in our world that could allow us to correct our egoism. Only the Light that reforms is capable of that.

After all, only the Light and the vessel exist in reality. The force of bestowal (“existence from existence”) created a point of reception (“existence from absence”), and there is nothing else besides them.

Next, the force of bestowal influences the force of reception, leading it to altruistic actions until these two forces become equal to one another: the force of bestowal gives, while the force of reception receives in order to give. In the end, they end up in unity and adhesion.

But that is not enough because the state of Malchut of infinity was created by the upper one. It was simply “lowered down” to creation. The desire that was created by the Light received the “full package” from it, including the altruistic intention, and it lives to its content in union like a “dummy.” Having emerged from absence, it cannot make any independent action and it looks into the mouth of the giver: “Do you want altruism? Go ahead. Do you want egoism? Go ahead. You can have anything you wish.” That is how the matter of creation is built.

But in that case, it cannot be called a full-fledged creation. After all, the Light performed all the actions to it. So who is unified with the Creator in the end? For now—no one. An independent being did not emerge yet. So how can it be formed?

For that the receiving desire has to be brought to total opposition to the Creator in every regard, and then it has to be given the opportunities and the means to attain itself separate from bestowal and to acquire the forces for correction. A very great preparation is necessary to make creation, and it begins precisely here, from our world. This is why the spiritual worlds descended and why the material development unfolded until the earthly evolution brought us to modernity. And now, we are starting to gradually gain awareness of ourselves and our state.

This is the source of self-awareness, whose criterion is the Light, the Creator, the human society that is already demonstrating its global, integral facets. This causes you to experience discomfort: “Something here isn’t right. Something doesn’t make sense.” That is how the realization of evil emerges, opening up the path to correction before us.

We won’t understand what is happening and what we are facing right away. Humanity is only stepping onto this path. However, this also does not involve anything more than a combination of two forces: reception and bestowal. Within their mixture we must always look for the operating mechanisms. Like inter-atomic actions, they will show us what kind of unity is possible at this stage and which qualities are inherent to it.

You are learning to connect two forces and you must always reach the right formula of their balance. If you attain balance, it means you are on the right path and you are forming yourself in the right line. In reality, all of the scientific formulas describe equivalence of form. That is what we study and attain in nature: similarity and balance of all of its parts.
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From the 4th part of the Daily Kabbalah Lesson 10/26/11, “The Love for the Creator and Love for the Created Beings”

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