The wisdom of Kabbalah teaches us how to correct the desire that represents the entire matter of creation to a degree that we start sensing the Force that permeates the universe: the Creator (the Light). There is nothing except this Force and desire.

Revelation happens in accordance with the law of equivalence of form: Desire feels the power of the Light to the extent of its correspondence to it. Full revelation of the Light is the program and the purpose of creation. It means that we have to correct ourselves to a degree of complete equivalence with the property of the Light: bestowal.

For that purpose the whole system of worlds was created; it helps us to change our desire and make it similar to the Light. This world is where the first steps are made; later, we rise into the Worlds of Assiya, Yetzira, and Beria. Nine lower Sefirot of Malchut of the World of Atzilut is where the broken souls “dwell.”

Keter, the upper Sefira of Malchut, is above the Parsa, in World of Atzilut, where bestowal is in effect. The property of reception acts below the Parsa.

Malchut receives the forces from Zeir Anpin. For us, Zeir Anpin is the Upper One, the giver; we receive everything from him. In its turn, Zeir Anpin is connected with the higher Partzuf of the World of Atzilut, Abba ve Ima (AVI), a part of which is Yeshsut. Below, there is the Partzuf of Arich Anpin (AA), which receives the Light from Infinity (Ein Sof) and passes it down the chain to Malchut.

The major issue for us is how we (the broken souls that live in the Worlds of BYA) rise to Malchut de Atzilut. By including ourselves in it, we begin to take part in the process of correction. The World of Atzilut corrects broken desires that bear egoistic intentions.

The desire to receive is unchangeable; it is matter which cannot be altered. But desire can be used in two different ways: It can either be filled from the inside by receiving, or it can be utilized for bestowal. In the second case, the desire will receive for the sake of bestowal. It is possible only as an outcome of love and union with others.

The Book of Zohar helps us mostly at the first stage of our rising to the World of Atzilut. The sequence of actions is as follows:

1.      We raise our request to get corrected (MAN).
2.      The answer (MAD) returns back to us in the form of the Surrounding Light (Ohr Makif) that empowers us.
3.      We rise upward to Malchut de Atzilut.
4.      Malchut delivers our request to Zeir Anpin.
5.      Zeir Anpin gives Malchut powers and corrects the souls.

Thus, all we do is work with the Light. Our work is intended to attain union among us in order to correct our desire by applying intention to bestow to it. This becomes possible only as a result of the Light’s influence.

[26566]
From the 1st part of the Daily Kabbalah Lesson 11/15/10, “Hakdama, Laila de Kale (The Night of the Bride)”

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Question: If the Light builds desires (Kelim, vessels), then why do we remain in the same state of Infinity and only uncover it?

Answer: In the process of expanding and descending from Above downward, the Light created all of the states of descent (the spiritual “rungs”) in such a fashion that the development or ascent is determined by the impact of the corresponding “rung” or spiritual degree on us, and not by the impact of the Light. The Light does perform actions, but solely if it is forced to do so.

Herein lies the entire essence of the construction of the system of the Upper Worlds. The system was broken into parts in order to place obstacles on the path of the Light’s influence upon the desires so that specifically the need from the side of the desire would open the passage for the Light’s action.

In the initial state, you and I reside in Infinity, but we don’t perceive each other since we are in different properties. The descent to this world is constructed from this condition so as to allow man to return to the Upper World on his own. In fact, the whole purpose of descending from Above downward lies in man’s independent ascent from below upward.

A person doesn’t perform an act on his own, but evokes it by forming a desire for it. As soon as the desire to rise higher is formed, it triggers an ascent to the next rung.

Thereby, a person discloses the previously concealed degrees. He seeks the forms of the will to bestow (the forms of bestowal to the Creator), and if the acquired form matches a higher spiritual degree, he evokes the forces of correction and ascends according to the principle: “Make your desire equivalent to His so that He may act as you desire.” Then, Zivug (spiritual coupling) occurs.
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From the Daily Kabbalah Lesson 10/1/10, “Within My Flesh Shall I See God”

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Question: I live in Ecuador. How, during the lesson, can I connect with the prayer for the correction of the group?

Answer: A person has to try feeling as if he were here with us. There is no distance on the spiritual path. If one of us is sitting at the computer screen a few miles away from our center, another is somewhere in Ecuador, and still another is in our auditorium, it makes no difference.

It all depends on where a person’s heart is. All you have to do is try to remain connected with us. A person is where his desire is. That’s because there is nothing else except the desire; the outer “clothing” doesn’t count.
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From the 2nd part of the Daily Kabbalah Lesson 10/4/10, The Zohar

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Question: What is the middle line? Is it the ability to act correctly between the two lines (left and right)?

Answer: The middle line is a marriage of the Light and desire. It is adhesion comprised of desire and intention, combined with the Source of Light, the Creator. By using the will to receive with an intention to bestow pleasure to the Creator, man uncovers the source of pleasure, the Creator. It turns out that desire and pleasure were merely a medium to find the connection between man and the Creator. These three components: desire, pleasure, and intention come together as one: I and the Creator.
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From the 1st part of the Daily Kabbalah Lesson 9/22/10, Shlavei Hasulam, Article 17, 1986

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Our entire work lies in finding the right attitude to the states we receive. While doing this work, we gradually begin to break ourselves up into two components:

1. My desire, in which I perceive various phenomena, such as good and evil,

2. The mind, in which I discern Who sends me my sensations and with what purpose.

To the degree I am able to analyze my states independently of the sensation "good or bad," I am able to understand these states and justify them in spite of my sensation. I can desire them for the sake of revealing the quality of bestowal, the Creator, even though the revelation of every new state means that I will first feel suffering due to the revelation of a new, empty desire.

My attitude to this empty desire can change my sensation of its emptiness. The sensation of the goal, a connection with the Creator, can put me in high spirits that will greatly exceed my sensation of suffering.

That is why we have the opportunity to ascend above the unpleasant sensations in our intentions, in our sensation of the connection with the Creator. We can justify all of creation so greatly that precisely this gap will help us ascend above the unpleasant sensations and even elicit their revelation in order to ascend even higher above them.

We cannot change any state in our development, but we can ask for the understanding of how goal-oriented and good they are, above our will to enjoy.

That is how we can accelerate our development and go through the states of descent in such a way that we won’t feel they are descents, but a reason to ascend. Everything depends on our attitude to what happens to us.

From the 1st part of the Daily Kabbalah Lesson 9/16/2010,  “What is the Matter of Sufferings in the Work”

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Question: What is the Light that Reforms?

Answer: The Light that Reforms (or just Light) is a special impression, stimulation, or a special reaction in the desire. We call the Light “Nefesh,” “Ruach,” “Neshama,” “Haya,” and “Yechida.” How do I know what it is? My desire to unite starts feeling “vibrations,” receive filling, inspiration that I name “Nefesh,” “Ruach,” “Neshama,” “Haya,” and “Yechida.” This is what we call “Light:” a particular phenomenon in my desire to correct the breaking of the common soul.

On its own, the desire is formless; it has nothing. Even the lack of fulfillment cannot be sensed by it without the influence of the Light from afar. It is sensed only when the desire is stimulated at a particular “frequency” of a particular Light, this means that it demands fulfillment at the same “frequency,” meaning Light.

Then, the Light first influences the desire in such a way that it makes it appropriate to the Light according to its quality, so that the desire would also act for the sake of bestowal. To the extent that bestowal is present in the desire, the Light is revealed in it.

Everything is realized in the desire; everything begins and ends in it. Nothing comes in or out from outside of the desire, and, thus, everything only depends on our sensation.

Therefore, first I need to develop a desire for a particular fulfillment. Then, I search for how to receive it. I perform some actions in order to correspond to the fulfillment since I begin to realize that it depends on the extent of similarity.

To the extent that I begin to correspond to the fulfillment, I feel a need for it. Then, I feel my similarity to the fulfillment which is called the quality of bestowal, the screen, and the Reflected Light (Ohr Hozer). Only afterward do I feel the fulfillment itself. It fulfills my initial desire to receive it as well as my desire to bestow which I created now. It receives pleasure from the fact that I receive fulfillment in equivalence of qualities. Thus, I now have double fulfillment.

This is called “the righteous inherit twice.” I enjoy the reception in my natural desires (Kelim) as well as the bestowal in my corrected Kelim above my natural desire. However, these are all sensations and impressions only in the desire to receive pleasure, and they all are called types of Light. Even the lack of fulfillment is Light.

After all, if such “fulfillment with hunger” did not exist, I would never feel the need for fulfillment. In addition, if there were no “hunger to bestow,” I would never enjoy the quality of bestowal or similarity to the Creator.

From the Talk on The Light that Reforms 9/8/10

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The Zohar, Chapter “VaYechi (And Jacob Lived),” Item136: “One bird comes out to the south, right—the one that comes from a spark of Hochma. Also, one bird comes out to the north, left—the one that comes from the spark of Bina. One comes out when the day rises, from Hochma, and one when the day sets, at evening time, after midday, from Bina. Each calls and declares what it heard from that herald… from the illumination of the midnight Zivug, called ‘a herald’.”

This is speaking of a person’s inner states when he analyzes the self and undergoes various processes of discerning the three lines within himself. He examines to what extent is he positioned in equilibrium in the right, left, or middle line.

“Day” and “night” don’t come from outside. We always remain in the Light and our Kelim are divided into multiple types in which we perceive the right, left, and middle lines, as well as upward and downward, as well as all directions and times. The division into internal and external Kelim gives us the sensation of distance and space, close and far, and the classification of desires into “root, soul, body, coverings, and abode.”

All these peculiarities, as well as day, night, morning, evening, and various hours, are processes taking place in our desire. In fact, desire is the only thing we possess. Through dividing into numerous types and constantly unfolding them for us, the desire gives us the sensation of the occurring changes in time and space in the emerging states.

We classify them as four types of perception, “World, year, soul, and existence of reality.” All these modifications take place within us as a result of our correction since everything except us remains in absolute rest. Only the Reshimot keep unwinding and unfolding either “in its time” (Beito) or “Ahishena,” which is when we start accelerating this process and hastening the time.

Therefore, the “birds” that flew in “night,” “day,” “morning,” “evening,” all the planes such as “root, soul, body, coverings, abode,” and the existence of reality are perceived within a person in his desire. However, I think that I am surrounded by a world full of people, that everything is spinning and life goes on. Yet, only one thing is within my reach: What steps will I take toward the correct perception of reality?

From the 2nd part of the Daily Kabbalah Lesson 8/31/10, The Zohar

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The work that we do with our spiritual commonality is very similar to the “Tamagotchi” effect (a Japanese toy that obligates one to care for something virtual and nonexistent). The player becomes so consumed and fixated on the toy that for him it becomes more than real! He simply must stop everything he is doing and take care of the toy, “feed it.”

Interestingly enough, egoism doesn’t prevent him from caring for it. After all, this isn’t another person who he needs to compete with; rather, it’s an abstract “easy-to-care” for being, although it subtly imposes its own will on the person.

The same happens in our spiritual stimulator: On one hand, we separate ourselves from people and create something abstract where I depersonalize absolutely everyone, separate them from their bodies, appearance, and personality. But I leave their points in the heart, their aspirations towards unity for the sake of revealing the common force of love: the Creator.

On the other hand, it is nevertheless our desire, our yearning that is abstracted from the body and everything that separates us from each other. On the contrary, we are united by our common dream, our common need to reach the goal and do it only together.

This system is already becoming a supranational, multilingual world community. It will become the common spiritual root of all humanity because the idea is to unite all the people in the world. At first, we put all our strength into creating a system of connection, love, and bestowal between us. And afterwards, “the Ark carries those who carry it”: It will take the lead and begin to shape us with the Upper Light which will manifest within it to the extent that we create the vessel of bestowal.

In this system, we give the opportunity to the Upper Force of nature which exists in the unity among people to "enter" us and manifest between us. And it will begin to operate within us, nurture us, and lead us ahead towards the purpose of creation.

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The Zohar, Chapter “Lech Lecha (Go Forth),” Item 4: People should observe the work of the Creator. After all, all the people do not know and do not consider what the world stands on and what they themselves stand on.

What does the world rest on? It rests on desire. What are people grounded in? They are grounded in desire. The Zohar is speaking of the types of desires the world and we rest on and how we can change these desires. After all, everything that happens within our desire makes up the reality that we experience.

Our perception of the world hinges on how we change our desires. In his article, "The Creator’s Concealment and Revelation," Baal HaSulam writes that nothing changes outside of us. And it is solely our responsibility to replace our perception of this world with the perception of the World of Infinity.

From the 2nd part of the Daily Kabbalah Lesson 7/12/10, The Zohar

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The Zohar, Chapter “VaYetze (And Jacob Went Out) – Part 2,” Item 373: With all the offerings, it does not say, “Observe,” as it is written, “Shall you observe to offer,” since observing [(Tishmeru) is ”keep,” (Shamor)] is the Nukva, who should bring closer above, to ZA, as it is written, “Shall you observe to offer unto Me,” offer the Nukva in its time, in the right and left [lines] of ZA, who are Abraham and Isaac.

The whole essence of sacrificial offerings is to come closer, to build the middle line by classifying desires. Whenever possible, desires should be used for merging and connection. The ones that are impossible to use that way should be removed as obstructions and filed. One should connect the right and the left lines so that the “fire blazes” and the Returning Light rises to the Creator. All discernments are performed only through the “sacrificial offerings” of one’s egoism.

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