Loving another as I love myself implies that I become imbued with the desires of another as my own and even more as with my own. Like Bina, I “absorb” his desires with my AHP (Awzen, Hotem, Peh) in order to provide him with everything he desires.

This is what love is. This is how a mother loves her child. To love like that, I need to reach the spiritual degree of Bina, having undergone the degree of Hafetz Hesed (exiting, rising above my desires). In the beginning, when a point in the heart awakens in me, I acquire free will, enter the group, and study while remaining in the egoistic intention, Lo Lishma (not for Her Name).

Then, I ascend to the first level of altruistic intention, Lishma (for Her Name), which is regarded as Hafetz Hesed. At this degree of Bina, I first obtain the desire to bestow, GE (Galgalta ve Eynaim), followed by the desire to receive in order to bestow, AHP. I rise above the mountain of egoism of the zero, first, and second degrees (GE) and afterwards, over the mountain of egoism of the third and fourth degrees (AHP).

Finally, I engage my AHP in order to relate to others as Bina relates to Malchut. At this point, it is a complete intention of Lishma, the spiritual degree of love. Why love? It is love because I am mutually included in the others, absorb their desires, and fulfill them.

This is how we start loving others. In this love, we find love for the Creator which signifies the end of correction (Gmar Tikkun).
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From the 1st part of the Daily Kabbalah Lesson 10/31/10, "The Need for Love of Friends"

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“Introduction of The Book of Zohar,” Article “Hochma [wisdom], on which the World Stands,” Item 40: The one who is not mentioned, that hidden one who is not known, AA. Since the word Barah [created] is in Beresheet [the first word in the Torah] itself, who is it who created it? He says about it that it is that hidden one who is not known, Hochma Stimaa de AA, since he took Bina out of his Rosh and made her VAK, creating these six great upper edges, implied in Beresheet.

Bina is related to the head (Rosh) of the Partzuf. Besides, it represents Hafetz Hesed, which literally means one who desires mercy, that is, never feels any kind of lack. Mercy is always in abundance, and if you want it, please do receive it. There is no limit to it; nobody places any conditions or restrictions on you.

This is why Bina is regarded as “a free country,” “free desire.” It can be present anywhere without exception and can even supply Malchut, the egoistic desire, with its own properties. In that case, the egoistic will to receive begins to bestow and also moves to the rank of Hafetz Hesed. Therefore, Bina can serve as the means of Malchut’s correction, the transformation of souls.

Souls themselves cannot ascend to it, to the Rosh of the Partzuf. Desiring nothing for itself, Bina stays there in perfection. However, without any damage to itself, it can dwell outside of the Rosh, in the place of residence of the lower Partzufim, and supply its perfection to them.

Where they are miserable, where they suffer and are unable to fill themselves due to lack of corrections, where the Light cannot appear until the conditions of the First Restriction (Tzimtzum Aleph) are met, there, Bina provides them with the Light of Hassadim (Mercy), demonstrating to them how good it is to be in the property of Hesed.

And indeed, Bina has neither restrictions, nor problems; it doesn’t part with perfection even at the lowest rung. This is why “the father” (Hochma) who cannot appear anywhere brings “the mother” (Bina) out so that she may be where their children are suffering, and, in the first place, provide them with correction by way of mercy (Hassadim).

Then, they acquire perfection of bestowal; they are no longer bribed or enslaved by its desire of pleasure. Thus, they begin to contemplate not only bestowal in order to bestow, but even receiving in order to bestow. After all, they possess the desire to receive the Light of Hochma, and now, having backed themselves up by the property of Bina, they may awaken their desire.

But they may awaken it only in the degree of their ability to subordinate it to the rule of Bina. Thereby, Malchut gradually gets included into Bina. In other words, the souls’ desire to receive gets included into Bina’s desire to bestow, which the souls have acquired. In that case, they receive illumination of Hochma from below upward, by “screening” it in bestowal.

Thereby, souls keep correcting themselves up to the final correction (Gmar Tikkun). It is said: “Beresheet,” Barah Sheet, meaning [He] created the six great edges, VAK of illumination of Hochma. These are, indeed, great corrections on the path to the goal.
[30276]
From the 1st part of the Daily Kabbalah Lesson 12/20/10, “Introduction of The Book of Zohar,” Article “The Letters of Rabbi Amnon Saba”

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Question: Why did Nekudot de SAG descend below the Tabur of Galgalta? What do they bring to the lower Partzufim?

Answer: Nekudot de SAG are Bina that descended under the Tabur of Galgalta in order to merge with Malchut (NHY de Galgalta) and fill it, thereby finishing the entire correction since the Sof de Galgalta is Malchut of the World of Infinity.

The end result of its attempt to fill NHY de Galgalta is the World of Nekudim. It collects all of the unfilled desires of NHY de Galgalta and all the forces of Bina, and builds a Partzuf from all of this, the World of Nekudim in its adult state (Gadlut), which breaks.

This outcome was impossible to predict, but now, as a result of the breaking of the screen, Bina includes all of the records of the breaking in it. Using these Reshimot (reminiscences, spiritual data), it can start working with them beginning with the lightest and ending with the heaviest in order to carry out the creation’s correction program correctly.

Hence, we see that it is impossible to correct something unless it’s broken first. It is written, “There is no righteous in the land who did not sin first.” It cannot be. If someone thinks that it is possible to perform corrections without getting involved in the breaking, it is unrealistic. What is there to correct without it?
[29042]
From the 2nd part of the Daily Kabbalah Lesson 12/7/10, Talmud Eser Sefirot

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Bina represents pure bestowal, Hafetz Hesed. Bina can be situated in the head of the Partzuf and outside of it. Bina is not subject to restriction (Tzimtzum), and yet, she does come out outside because this allows her to endow the lower ones with her own attributes.

While being above the screen, Bina is blocked, locked inside the head. On the other hand, having gotten out, she performs bestowal to the lower ones, and everything they have they receive from her.

However, this “sneaking-out” doesn’t reflect on her in particular. While coming out, she doesn’t seem to have left the head at all and easily maintains communication with the upper Partzufim. Bina is free and may be present as Above, so below. Our salvation is possible thanks to this particular property of Bina.

[28449]
From the 1st part of the Daily Kabbalah Lesson 12/2/10, The Zohar, Introduction, “The Buds”

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Whoever has a desire that aims straight at the Creator realizes that the Creator is concealed inside the right interconnection between the souls. This connection develops in the group through two phases:

1. Ascent to the level of Bina, Hafetz Hesed, where a person feels like he is a messenger acting above knowledge.

First he attains the fact that he is ruled by egoism. How can he get out of this trap? He can do it with the help of an example that can only be received from the environment.

If a person accepts this example above his mind and feelings, this is called “above knowledge.” If he acts together with the group and contrary to himself, then he is making the right action, one that’s aimed at attaining and correcting the breaking. That is how one achieves spiritual ascent.

By adopting values from the environment instead of my own values, thoughts, and calculations, I evoke the influence of the Light upon myself because my actions correspond to the quality of the Light. Therefore I evoke the Light through the environment or through the system in which I restore unity.

That is how a vessel gradually forms inside me called “Hafetz Hesed” or “above knowledge.” As a result I use only the quality of bestowal, the force of bestowal, or the vessel of bestowal.

What does this mean? The mind and feeling are not mine. I replaced mine with those of the group and thus I am the friends’ messenger to the Creator. I accept and carry out everything they value.

It makes absolutely no difference to me what is inside the “package” and why it is being sent. I have just one concern: to reject myself and carry out their desire. That is how I ascend to the first level of mutual guarantee.

2. After that I desire to take a more active role that’s not limited by the functions of a messenger. I discover that I can become an intermediate link: not merely transmitting what I was given, but independently attracting and transmitting the Light.

This is the second phase – the return through love, above Bina. That’s when I reveal the illumination of Hochma and pass it on to others in the same net that I built on the level of Bina. I fulfill others with everything I am able to receive from them and then I begin to feel the goal of creation.

Through this work I attain the Creator and that there is none else besides Him. In the end I acquire the aspiration “straight toward the Creator” and become a guarantor for others.
[23916]
From the 1st part of the Daily Kabbalah Lesson 10/17/10, “And You Knew This Day and Return to Thy Heart”

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In order to ascend to a next degree, we should act by “faith above reason.” “Faith” means that our “head” (Rosh) is in the Upper One. The Upper One tells us what to do, and we do as we are told: Unite with the friends and study. We know that we do not love anyone and do not want to unite with anyone, but we are told: “Do it mechanically, and do not fool yourselves. You do not want to unite; your heart is against it. The Pharaoh, the will to receive pleasure, the evil inclination, rules you with all its might. Hate is inside of you, and the game of ‘love,’ a lie is on the outside.”

This is done on purpose. It is necessary because the Upper degree which we are now enacting is a lie to us; we are not yet connected with it. However, we have to act it out until it becomes the truth. This is done by the Light that we draw through the “silly” act of “we shall do,” and, as a result, we “will hear,” will attain “Lishma” (Bina), the spiritual level of “hearing.”

This is the most intelligent action that allows us to grow. Without it, neither plants, nor beasts, nor humans evolve. We advance only when we annul ourselves before the Upper One, the higher spiritual degree. We simply imitate whatever we are able to, as much as possible, without the mind’s participation for we do not yet comprehend or perceive what is occurring at a higher spiritual degree. The sages say: “Whatever is in your power, do it” and “I have labored and found.” You put forth effort and find a “treasure” that you did not expect or imagine you would obtain.

This is the sole basis of growth. There is no other way to ascend from one spiritual degree to another. I have to annul myself before the Upper One and tell myself that my “head” (Rosh) serves only one purpose: to recognize the actions of the Upper One and copy them with my “body” (Guf). Just that! I don’t use my “head” for my “body.” I use my “head” solely to connect with the Upper One and repeat his actions as my own.

Our world operates according to the same principle. In every element of nature where there is growth and evolution this law presides, even in the vegetative and animate levels of nature. A living cell that desires to grow matches itself with the more advanced cell, and thereby evolves. This is called “acting” because the higher spiritual state has not clothed in me as “Mochin,” and I move forward by the mind of the Upper One, as in a game. I do it just like a child who is playing a “grown-up” and because of this becomes one.

This is an iron law in all spiritual degrees. Only by abiding by this law can we ascend the spiritual degrees. This law governs both the material and spiritual worlds.

From the 2nd part of the Daily Kabbalah Lesson 8/3/10, The Zohar

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The Zohar, Chapter “Lech Lecha (Go Forth),” Item 116: Woe unto the wicked of the world who do not know and do not look to understand that all that there is in the world is from the Creator, that He alone did, does, and will do all the deeds in the world. He knows in advance all that will unfold in the end, as it is written, “Declaring the end from the beginning.” And He watches and does things in the beginning in order to repeat them and to do them perfectly after some time.

The end of the action lies in the initial Plan. Everything returns from Bina to Keter and from Keter to Bina. Between them, in the upper part of a Partzuf, which relates to the Upper One, is where all the work occurs on the lower part of the Partzuf, from ZAT of Bina and down until Malchut.

We are inside Malchut and from our position we do not see the causes of the actions taking place in Bina, nor the goal that all of this must lead to, which comes from Keter. We are opposite to them due to having opposite qualities. As long as Malchut does not acquire qualities of Bina, it cannot understand Keter, the Upper Governance.

From the 2nd part of the Daily Kabbalah Lesson 7/22/10, The Zohar

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A question I received: We have to rise MAN (Mayin Nukvin, a prayer). Is this action performed within the desire?

My Answer: MAN means that I’m asking for the force of bestowal. From within Malchut, I turn to Bina and ask Bina for the ability to bestow. However, I have to reach the state whereby becoming filled with this prayer (MAN) is enough for me; I feel joy from being able to rise MAN.

How does the Torah describe this state? It is when you come into the “daylight.” A “day” is when you have nothing and have been wandering in the desert, looking for MAN (the desire to bestow), and you find it. When you do, it enlivens you, satisfying all of your tastes. It contains everything that you desire.

What kind of “taste” is it? Where is it coming from? What is MAN? It comes to you from Bina. It is when a mere possibility to make a plea to the Creator is enough for you: “I have the connection with Him. I can ask Him. Nothing else is important to me.”

Yet, don’t I want to have the desire within which I can reveal the Creator? No. I’m satisfied by merely having an aspiration to Him. This constitutes my fulfillment now. The connection with the Creator through the group fulfills me.

"But what kind of connection is it? How can you have anything? You have nothing." True, but can I appeal to Him by rising MAN? When this is possible, that’s enough. This is called “wandering in the desert,” acquiring the properties of “Hafetz Hesed” (he who doesn’t want anything). In the desert you are deprived of everything, you truly desire nothing for yourself. Yet thereby, you acquire the correction by the property of bestowal, similarity to the Creator, and this is your fulfillment.

From the 1st part of the Daily Kabbalah Lesson 6/6/10, The Zohar

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The Zohar, Chapter “VaYikra (The Lord Called),” Items 147-149: The Yod of the Holy Name connects in three ties. For this reason, there is one tip in it above, one tip below, and one tip in the middle, since three ties hang down in her. The tip above is the upper Keter, above all the upper ones, the head of all the heads and stands atop all of them…The bottom tip is the other, bottom tip of the Yod. It is Bina, the head to water the garden, Malchut. This is the fountain of water from which all the plantings are watered, since all the Mochin of ZON and BYA extend from the Bina….

The letter “Yod” is Hochma of the world Atzilut, its “hidden mind.” Through the upper point enters the Light of the Infinity, and through its bottom point exits the Light of Bina, flowing through Zeir Anpin; it waters the garden, Malchut.

It would be possible to describe the entire system in details like this, but we are studying The Zohar in order to arouse the Light that Reforms, not to study some dry theory. We study The Zohar not to gain theoretical knowledge of spirituality, but to actually experience it! When we begin to feel what The Zohar is telling us, we will feel bestowal and reception within us and the difference between them; only then will we be able to read and unveil the whole picture, which will appear as sensations. We will study The Zohar in order to understand what we are feeling! Then I will start studying Kabbalah as a science; I will add mind to my feelings.

But first I have to receive the sensation! The mind follows. Otherwise, it would simply be theoretical reasoning without practical comprehension. We would get stuck in these diagrams and remain in this world to intellectualize, as if we know what is going on “there” in the spiritual world.

But we don’t need to know what is happening there: We have to be there! There is a great difference between those who are perceiving the spiritual world and the theorists who are just learning about it in The Zohar. The latter are the type that Baal HaSulam encountered in Jerusalem when he arrived in Israel. They were studying The Zohar and knew all its books and writings of the ARI by heart. But when he asked whether they perceive it, they replied: “There is nothing to perceive here! We just memorize the text.”

But for us, first and foremost, it is important to achieve the ability to perceive the spiritual world: The Zohar has to enter us, and we must begin living in it. Then, we will study what we feel and how to change these feelings, how to walk in spirituality.

We cannot research what we don’t perceive. Since we are the matter of the will to receive, we must perceive the reality within it. Only then we will be able to study what our perception. consists of.

Bina derives from the word “Havana,” understanding, as it is written, “the heart understands.” This is why we study The Zohar, in order to be able to bestow and perceive the Creator. Later, you and I will discuss every page of The Zohar, and we will see how much it contains, the entire symphony of feelings.

From the 1st part of the Daily Kabbalah Lesson 5/23/10, The Zohar

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The Zohar, Chapter “VaYikra (The Lord Called),” Item 87: Since the Torah came out of Bina, the first tables were written from Bina, when it writes, “Harut [Engraved] on the tables,” do not read it, Harut [engraved], with a Kamatz, but rather Herut [freedom], with a Tzereh. It is actual freedom since it is the place upon which all the freedom depends, for there is no freedom from all the Klipot unless through the lights of Bina. Also, there is nothing in the Torah that is divided or that does not go into one place, Malchut, or does not gather into one wellspring, which is Yesod.

We are the matter of creation, the will to enjoy, the will to fulfill ourselves. This desire is only able to receive. If the intention over this desire is “to receive for one’s own sake,” then we call this intention (but not the desire) “evil.”

Desire is matter which does not change. It cannot be deemed good or bad. Only the intention determines whether the desire is good or bad. And therein lies our freedom of choice.

We don’t have freedom of choice about our desires on the still, vegetative, and animate levels. We cannot change anything about those desires. This fact is also confirmed by all the scientific research. The only change we can possibly make is on the human level; we can change the intention above the desire.

The desire itself was created by the Creator and was given to us in an unchanging form. The intention above the desire that we were initially given is egoistic, “for our own sake.” We have to realize that this intention is evil because it is aimed against unity, against bestowal to one’s neighbor, and against bestowal to the Creator.

However, our intention can be made opposite, “for the sake of others,” for the sake of bestowal. Then it is called, “the good inclination.” Thus, the good inclination and the evil inclination, or good and evil, are defined according to one’s intention. However, the “inclination” itself, the desire, is unchangeable. Everything is defined by the intention on the human level. The intention to become similar to the Creator is called good, and the opposite intention is called evil. The expression of the intention takes place through unity or through separation from others.

Therefore, out of all my intentions, I have to choose only the ones that give me freedom of choice: the freedom to unite with others through a shared intention for mutual bestowal. And we thereby become equal to the Creator.

This is our only chance to choose good or evil, whether in relation to our egoism or in relation to what the Creator places before us. Therefore, if we wish to correct ourselves, it can only be done by Bina, the upper quality of bestowal. When Bina comes to the will to enjoy, it transforms its evil quality into a good quality. That is to say, it changes the intention of reception to the intention of bestowal.

From the 1st part of the Daily Kabbalah Lesson 5/17/10, The Zohar

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