Bnei Baruch

World Center for Kabbalah Studies

Toronto International Congress 2006

Intention Handbook

Welcome to the Congress

In the articles we read, the advice of the Kabbalists

that says during the lesson everyone must be
thinking of how to arouse the surrounding lights,
form his corrected state inside of the soul of Adam
haRishon. And here we are being told that we must
take care of ARAVUT. It turns out that seemingly,
there is a disagreement between the two statements.
There is absolutely no disagreement. On the
contrary, ARAVUT can be fulfilled only when each
one yearns passionately for his desires to return to

[1]
the corrected state. This means being united with
others “as on e m an w ith on e h eart”.

This is the Kabbalists’ ad v ice to y ou : to w ork in th e

group, propagation of Kabbalah, and studies with
the intention of attracting the surrounding light to
come closer to the Creator. All of it is for one reason,
for attaining the power, personal correction, to join
with others to build the united vessel.

Arvut

[2]
ONE
S OUL
∞
O NE
HEART

[3]
Three Daily Thoughts for the Congress

Day 1

The Creator wants us to attain and interpret the

delight He emanates as His desire to please the
created beings. Therefore, we enjoy not so much the
pleasure that we receive, but rather a tangible
sensation of the Creator; of His desire to bestow
delight upon us. This very sensation brings us most
exquisite and intense pleasure that is completely
revealed in the state of the Final Correction.

Thus, we do not attain the Creator's act of bestowal

in accordance with what we feel and enjoy, but
rather ascend with its help to His initial thought to
delight us. We penetrate His desire to please us and
that is what brings us the most enjoyment. Entering
His thought to bestow delight upon us is the
ultimate bliss called the Thought of Creation.

All Worlds
Shamati 82
Lesson of August 9, 2004

[4]
Day 2

If I was able to imagine my future state as a reward,

meaning the state in which I give everything and do
not have any concern for myself, and in which I
concern myself only with other people and I love
everyone; if I conceived of this state as a reward
then I would have the strength to achieve it and to
suppress my egoism. However, if I am made only of
egoism then how can I annihilate it all by myself?
Egoism itself will not allow me to do this; it will not
permit me. What, then, is the way out of this
dilemma?

Rabash writes: "This is in direct opposition to our

nature; thus the need for an association. Together,
as a great power, we can work to nullify the will to
receive, which is, itself, The Evil, in as much as it
interferes with the attainment of the purpose for
which man was created."

Rabash's Articles
The Purpose of the Association
Lesson of December 16, 2004

[5]
Day 3

When a human being starts feeling that he is

incapable of filling oneself and can not receive any
satisfaction in this world, one starts pondering about
the root of his or her life, and, in general, about what
will happen in the future. Gradually, one reaches a
state of deciding that he has to correct himself, and
rise above human nature; and then the person comes
to the group.

The essence of the group is to cultivate love in a

person - love for friends, which, basically, represents
Kli for the attainment of eternity and perfection, the
sensing of the Upper World. Only by coming out of
his egoistical Kli, can a human being sense the
Upper world.

Unconditional Love
Lesson of December 23, 2004

[6]
1. We exist in the absolutely perfect, unique state at
the Creator's level, but not with regard to our
consciousness. We have to reveal by ourselves that
we are equal to the Creator, meaning we need to
regain consciousness. Such a return to the correct
state is defined as the "Teshuva" (return). This is the
return in our sensations.

All souls are different in their qualities. This

difference in qualities is the reason why people have
different features. What makes us different even in
appearance is the consequence of the differences in
our souls. But differences or similarities in souls do
not depend on their qualities. They depend on the
individual, egoistical, intention of each soul to fill
itself.

Today we differ from each other both in our

outward appearances and in our inner properties.
Naturally, the souls differ in combinations of their
egoistical characteristics. In our souls both you and I
consist of ten Sefirot, but my ten Sefirot form a
totally different combination from yours. Hesed,
Gevura, and Tifferet, etc. are combined in us
differently. Hence, we are different. Yet, as soon as

[7]
our intentions are directed to the Creator, we merge
with each other. At the same time, all of our inner
distinctions disappear.

The most important thing is intention. Naturally,

our inner structure will always remain different, but
these distinctions will complement each other
because all of our desires will merge.

If a person corrects his intention, he brings his soul

together with other souls and adds their desire and
Light to his own. Such a condition is called the
"Final Correction of the Souls." The complete filling
with the Higher Light is called the "Universe of
Infinity." This condition brings about complete
awareness of infinity, perfection, peace and full
knowledge.

In spite of our differences that will remain, by

acquiring the intention for the sake of the Creator,
we neutralize our individuality and merge because
all individualities are directed to the One. When we
merge with each other, each of us attaches to his
soul, to his ten Sefirot, the Sefirot of all the others.

[8]
The sensation of fulfillment in all the other souls is
infinite.

The Introduction to the Book,

"From the Mouth of a Wise Man"
Lesson of June 16, 2004, Moscow

***

2. This is what B a’al H aS u lam writes:

He, who fulfills at least one law of the above world,

wins himself and the world over to the virtue of
goodness.

This is not quite clear. If I fulfill just one law, by this

I alread y com p letely correct m y self (“w in m y self
an d th e w orld ov er to th e v irtu e of g ood n ess”). So
what else do I have to do? Perhaps, this is the only
law that exists in the Upper world? Or, if I fulfill one
law, then I automatically fulfill all the other laws,
and it is impossible to observe one law without
observing all of them?

[9]
Let us see what this means: how many laws are
there in the Upper world; which of them I have to
observe; and in what order. Naturally, if the matter
concerns the laws of the Upper world, then,
willingly or not, I am destined to reach the state,
when I will be obliged to observe them.

Correction of Creation Lies in the Intention

The correction of the authentic human nature, the

egoistical desires, should be carried out only for the
purpose of merging with the Upper Force, by means of a
similarity in attributes and by acquiring the quality of
unconditional bestowal, i.e. for bestowing upon the Upper
Force in the same way it wishes to bestow upon us.

There is only one law in the entire universe. It is

called “ab solu te b estow al.” T h e sole p u rp ose of ou r
correction (all that we have to do and the entire
universe) is to make us similar to the Creator.
Therefore, all of our actions and thoughts should be
directed only to the attainment of that purpose.

One Law
Lesson of July 25, 2004
***

[10]
3. In order for us to come to the spiritual degree of
the Creator, through the desire to receive pleasure,
we have to know how to use our vessel in the same
way the Creator uses His attributes. Creation has
but one thing: the aspiration for pleasure, whereas
the Creator has but the aspiration to give.

In such a case it is possible to attain the spiritual

degree of the Creator only if we correct our nature.
But it is impossible to invert our nature to that of the
Creator, because they fundamentally contradict one
another. The nature of the Creator is to give, and the
nature of creation – to receive. In order for us to be
able to rise to His spiritual degree, we must correct
our nature, meaning use the vessel in order to give.
How is that done? When the Creator fills the vessel
with His light, He generates pleasure in it, and along
with that induces the appearance of the attribute of
bestowal. That is what differentiates man from the
rest of creation (spiritual and physical). In the rest of
nature – still, vegetative and animate, and people
too (though not all, of course), there is only the
desire to receive corporeal pleasures and nothing
more. If they get what they want – they call it
pleasure. If they get less than they want – they call it

[11]
pain. In short – a greater or smaller pleasure
d eterm in es on e’s situ ation .

But there are people who begin to feel – along with

the sensation of pleasure – an extra sense, seemingly
incomprehensible. They begin to feel that there is an
external force that pushes and directs them. At first
th ey d on ’t u n d erstan d w h at it is an d w h ere it leads
them, but ultimately it appears as a spiritual desire
to give. And when that attribute begins to act, man
loses his calm. It is as though he has left the world
and feels a need to find something else. He begins to
criticize his nature, himself, evaluate his actions and
thoughts through this other nature. He finds that he
cannot correct his preliminary nature, but he can
direct his desire for pleasure in other directions,
meaning to receive new attributes – the attributes of
the Creator, through his own nature.

The light within him makes him realize that there

are two intents: for myself, and for the Creator, and
he can work with both.

[12]
How does it happen? Because the light brings not
only pleasure, but renders a sensation of the giver, a
sensation that he too can give. That is why a person
begins to feel that through his aspiration to receive,
he can work both ways. People who live, work and
trade in our world, cannot understand that in fact,
they are giving nothing to no one, although they
think they give and receive, trade. In fact, they only
receiv e. T h ey ju st d on ’t see th e op p osite n atu re,
whose essence is pure bestowal.

Man can understand his egoistic nature only when he

begins to sense the altruistic nature of the Creator. Before
a person begins to realize it, he has no right to be called
Man.

The Open Book

Chapter 5, About the Structure of Creation
Rav Michael Laitman, PhD

***

4. "When we discuss good attributes, in theory, there is

certainly no better attribute than the attribute of truth,
because all the goodness that we have defined above, in
the relationship between the individual and the collective,

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is when the individual gives and plays his part toward
the collective and also takes his share from the collective
justly and honestly. All that is but truth..."

Ba’al HaSulam

What is the category of "truth"? "Truth" is a law of

each individual's interaction with the environment
at every level in a completely corrected state. That is,
it is the interaction when I give everything I can to
those around me, or to all the other souls who are
connected to me in the common Kli of Adam
HaRishon; and from them I receive whatever is
necessary to me in order to work for complete
bestowal to them or in order to exist so that I could
take their desires into myself and fulfill them. All
the cells in the body work this way. Every unit in a
mechanism functions only for the sake of the entire
mechanism, and thus determines its good order and
the harmony in the interaction of all parts.

In other words, "truth" is a correct mode of

communication between the individual and
collective soul, both in reception and in bestowal. It
is the proper functioning of every member of the
World Kli, of every soul with regard to other souls;

[14]
of man with regard to the society, at every level and
at every stage.

Truth is man's correct development in accordance

with the inner and outer condition. Truth is the
correct development of a person in accordance with
the inner and outer conditions given to him. It is
what he reveals in his soul, his desire and what is
revealed to him as existing in other souls.

However, a person in this world cannot yet see

souls, only bodies. I can imagine that I interact with
all other desires (souls). Every time that you find
yourself in this correct state, you are said to have
achieved the category of truth.

Peace in the world

Continuation
Lesson of June 27, 2004

***

[15]
5. One can feel the Creator only to the degree of
similarity of his own properties. The sense that
p erceiv es, th at feels th e C reator, is called “th e
M asach ” (screen ). T h e en tran ce in to th e sp iritu al
world starts with a minimal screen emerging in
man, when he begins to feel the outer world and
understands that it is the Creator.

Then, by studying Kabbalah, man increases the

magnitude of his screen and begins to feel the
Creator more and more. The screen is the force of
resistan ce to on e’s eg oism an d th e m easu re of on e's
similarity to the Creator. It allows him to harmonize
his intention according to the intention of the
C reator. T o th e exten t th at m an ’s desires are equal in
th eir m easu re of lik en ess to th ose of th e C reator’s, h e
begins to feel the Creator.

N oth in g exists in th e U n iv erse excep t th e C reator’s

d esire “to b estow ” an d th e creation ’s in itial d esire
“to receiv e”. E v ery su b seq u en t p rocess is th e
correction of th is d esire “to receiv e” w ith th e h elp of
th e d esire “to b estow ”. Y et, h ow can m an ch an g e
something that was created by the Creator - the
d esire “to receiv e”, if it is h is v ery essen ce?

[16]
The answer is that it occurs only with the help of the
in ten tion “to receiv e for th e sak e of bestow al”. T h e
creation becomes equal to the Creator in its
properties, its spiritual level. Every created being
should achieve such a state either during one or
several lifetimes. This process takes place
throughout every generation. We are the
consequence, the product of the previous
generations; our souls have been here more than
once, and have descended yet again and again. They
accumulate the experience of suffering and the
readiness to approach nearer to the spiritual.

The Science of Kabbalah (Pticha)

R av L aitm an ’s C om m en tary

***

6. Kabbalah asserts that the Creator is invariable. In

th e p rocess of a p erson ’s correction , h e d eserv es to
see an improvement in the invariance of the
C reator’s attitu d e. T h erefore th e m ore corrected a
p erson is, th e m ore h e w ill ju stify th e C reator’s
actions. Kabbalah states, that instead of praying one
should rather be changing. Consequently, Kabbalah

[17]
evokes hatred from the religious groups as it
indirectly accuses them of hypocrisy.

To better understand the attitude of Kabbalists to

the Creator, we can take a look at a Kabbalistic
prayer book. It contains no ordinary words that
express human emotions. Instead, it consists of
numerous symbols designating spiritual actions that
the person should carry out while correcting
himself, to consequently receive the Upper light.
This is the difference between the notions of a
religious God and the Kabbalistic Creator.

The Kabbalistic study of the structure of the

universe gives a person a clear idea of the Creator,
whose properties are at the very top of the spiritual
ladder and of himself who is at the bottom of this
ladder. The rungs of the ladder represent the
various worlds. The purpose of creation is to
in d ep en d en tly ascen d an d m erg e on e’s d esires with
those of the Creator.

T h is ascen t in v olv es an in n er ch an g e of th e p erson ’s

properties from an egotistical intention in all of his
thoughts and desires to an altruistic intention. Man

[18]
ascends the rungs of the ladder, each one
characterizing a degree of similarity to the
Creator.Naturally, studying the structure of the
universe in such detail prevents a person from
imagining that his relationship with the Creator is
dependent on his requests. Imagine a perfect parent
in our world. It is obvious that a child cannot evoke
any additional love for himself by any of his actions,
as parental love is eternal and perfect. The external
projection of this love (the perception of the child)
depends solely on the states that a person must go
through in order to become acquainted with the
whole of creation, to gain experience, and to become
equal to the Creator in his mind and heart.

The Difference Between the

Science of Kabbalah and Religion
***

7. Spiritual birth is when a person replaces his own

power with the power of the Creator: a person
voluntarily submits to the rule of the Creator,
desires to act despite of his reason, and follows the
wisdom of the higher spiritual level.

[19]
Spiritual birth – appearance of the spiritual desires –
happens like birth on all the levels – intellectual or
animated.

Until that moment, a person has no spiritual desires

– he is under the influence of his egoistical desires.
Receiving from the above new spiritual desires,
replacing egoistical desires with altruistic ones, is
called spiritual birth.

It happens with the help of the Creator – the

spiritual force that gives birth to everything in all
the worlds, including ours. Everything that happens
in our world is a consequence of the events in the
Spiritual worlds that descend upon us. It is said:
“th e fortu n e in th e w orld ab ov e, related to th e g rass
in the world below, strikes it, forcing it to complete
its g row th ”.

Meaning, birth and further growth happens only

under the influence of the compelling, striking force
from above. It is even more so when we talk about
the spiritual birth and growth - this process happens
in spite of our egoistical nature.

[20]
If not for the spiritual force of the Creator that
compels from above, life and movement would
cease to exist in our world – all material
manifestations are consequences, manifestations of
the spiritual forces.

Spirit and Body

***

8. Thus, B a’al H aS u lam says that,

"...yearning is called a prayer, because a prayer is a

lack. It means that one craves the thing that one
does not have, that the Creator will fulfill his desire.

The prayer is measured according to the desire. The

thing that one needs most, the desire for it is greater.
According to the measure of the need, so is the
measure of the yearning."

In other words, our prayer must be turned towards

to the Purpose of Creation. It has to be strong and
charged with strongest yearning.

[21]
"There is a rule that in the thing that one makes the
most effort, the exertion increases the desire and one
wants to receive fulfillment for the desire."

***

The law is very simple: invested efforts cause the

object to be very important and dear to us. We
simply cannot give it up, because by investing
ourselves completely into something, we realize the
importance of it. Thus, exerted efforts evoke the
demand within us to fill these important desires.
That is, the more we work on the prayer, the more
we start to demand that the prayer is fulfilled from
above.

It follows that one is capable of true prayer only

when in prayer he or she demands that the Creator
answers it. When one studies Kabbalah, the heart
must be free from other desires, empowering the
mind to absorb the material.

In other words, when we study, we usually employ

our reason.

[22]
"If there is no desire in the heart, the mind cannot
scrutinize, as our sages said, "One always learns
where one's heart desires."

Therefore, if we notice a person sleeping during the

lesson, it is felt how we slowly start losing our
interest in the study material. It indicates that there
is a need of importance that we must cultivate
among ourselves.

When One Feels Oneself in a State of Ascent

Lesson of May 13, 2003
***

9. The most important thing for a person at the

initial stage of his spiritual development is to
research himself as objectively as he possibly can.
Indeed, both this world and the spiritual one are my
inner states. This is what I feel.

I exist in an unknown place, somewhere in Infinity,

surrounded by something unknowable. Whatever I
attain I perceive in my senses. To correctly
understand where I am, I should feel my states at
every stage, and from the outside, analyze in the

[23]
mind why I feel this way and what my sensations
are. I have to completely exclude a subjective
evaluation of the state and look at it from aside.

This can be viewed from the perspective of the

creation and from the perspective of the Creator.
There are only two components in creation and none
else. I have to look at each of my states from within:
this is the way I feel, evaluate, experience while
being under the power of my sensations and
egoism. I look at it either from my egoism or from
the direction of the Creator.

I appraise every state in my heart or in my mind. As

much as I can, I try to separate one from the other,
but my attempts fail. This is possible only to the
extent of a screen's acquisition, because a screen is
exactly the mind's defense from the heart. This is
when I can correctly assess events regardless of my
sensations, through the Creator's eyes, from the
perspective of the Upper level.

[24]
To achieve this, I have to somehow feel this Upper
level, learn its laws and sensations, know how
events are perceived at that level, and look down at
myself from it. In that case I will be able to evaluate
my states correctly, and then compare that which I
feel in the heart with what I perceive in the mind,
and with what I would have really felt if I were at
the Upper level.

Deliverance
Selected Talks at the Spring Congress 2002
Rav Michael Laitman, PhD
***

10. It is only gradually, from below upward, that

one gathers counsel and strength to understand the
C reator’s p lan an d to realize it. B y th at on e co m es to
know the design more and more intimately and is
included in that pre-constructed house, but through
seemingly adding to it every brick, every bolt, and
every plank etc.

We add to it by wanting to be incorporated in it, not

by actually building it, because the tools for the
building are our desires. The metal, the bricks, the
trees, all these are our own desires. All we need is to

[25]
want to position every single desire in its proper
place as designed in the blueprint of the Creator.
Thus, by building that house out of our own desires,
we also attain the thought of the Creator, and this is
our gain.

There is no other way to reach it, because we, who

are in this world, very slow ly learn “B y Y ou r acts w e
k n ow Y ou ”, so to sp eak . W e learn from th e C reator
what He does, and want to do the same things. By
that we obtain the mind, the thought of the Creator.

In that state we transcend the level of the creature,

because we were born from the thought of creation.
So now we not only return to our place of birth, we
raise ourselves even higher than our place of birth,
and literally to the degree of the Creator. The
thought of the Creator precedes our creation, and by
that one seemingly rises ab ov e o n e’s b irth p o in t. B y
so doing we literally attain Dvekut (lit. adhesion)
with the Creator, in the same mind.

Preface to the Book of Zohar

Lesson of January 18, 2005

***

[26]
11. The Upper force wishes to create someone in
order to please him. This thought itself originates
from the nature of the Upper force, which is
kindness. Why is it kind? Because it exemplifies a
state called absolute, pure bestowal. The nature of
pure bestowal is a desire to give pleasure. But
because the Upper force has no object to please, the
thought occurs to create someone with the purpose
of pleasing him.

The Upper force that wishes just to please is in a

perfect state that has no loss, and thus it is an
u ltim ate state. T h e exp ression “to p lease som eon e”
means to impart him or her with the status and a
state equal to that of the Upper force. That is, the
Upper power now plans to create someone in order
to grant him Its status.

However, one can only give to someone if he is

ready to receive whatever is being given to him, and
only if he wants to receive it by his own volition.
That is, it is necessary to create certain conditions
which on one hand, creation would be free, and on
the other hand, after analyzing a few possible states,
it would nevertheless choose to become like the One

[27]
who created him, and do it freely, independently
from anything and without any pressure.

All external conditions are created for a single

purpose, to present creation with an opportunity to
choose between good and evil, to come closer to the
status of the Creator, the Upper force, or, on the
contrary, to push away from Him. So it is necessary
to surround creation with an environment rich in all
possibilities and nuances, and let creation learn
independently. After it grows up and matures, let it
make an independent decision to attain the state of
the Creator.

Naturally, in such a case one can say that creation

attains the ultimate status by its own choice, and
really delights in it. In regards to the Creator, one
can say that He brings creation to His Thought – "to
bring pleasure to the creatures". This is why we
suddenly discover ourselves in a certain reality
called "this world", and feel all sorts of influences on
us. Kabbalists explain to us that this is the Upper
force compelling us towards some kind of Goal.

[28]
If we really want to attain freedom of will and come
to the right decision of good and pleasure, we
should start revealing what surrounds us. And what
surrounds is the Thought of Creation, the special
action of the only force that puts in motion
everything around us, including us ourselves, to
bring us to the right decisions, the right vision, and
ultimately to the best possible degree and condition.

If one starts relating to reality, aspiring to reveal the

Upper force behind everything, then gradually, in
everything that surrounds him he starts seeing this
thought act on him in all possible ways. This
Thought governs all of reality and humankind
bringing them to this heightened and great degree.

The Thought of Creation

Interview with Journalist Sharon Atia
February 02, 2004

***

12. “H ow can w e p erceiv e th e C reator, if h e h as

no material form? This is possible only in a new

[29]
awakening desire. Thus, we can speak about the
sp iritu al an d its law s.”

W h at d oes th e q u estion “H ow can w e p erceiv e the

C reator, if h e h as n o m aterial form ” m ean ? N oth in g
around us has any form! Why do we operate with
material forms? This is because we receive them
automatically, because our desire at the level of this
world requires no correction. It feels something
within itself without any preliminary corrections.

If we wish to feel more than what enters our desire

automatically and naturally, we have to create a
screen and start correcting our desire by making it
similar to the Creator (the will to bestow).

We say ab ou t th e C reator: “H e h as n o m aterial

form .” W h at d oes th is m ean ? T h is m ean s th at w e
cannot feel Him automatically in our desires. We
can perceive Him only to the extent of similarity of
our desires to Him.

In oth er w ord s, th e U p p er L ig h t’s m in im al p art is

manifested within us without any preparation on
our part. The Kli that the Creator created perceives

[30]
Him in infinitesimal volume and this minimal
v olu m e or attain m en t of th e C reator is called “th is
w orld .”

All that we see around us or imagine is our inner

sen sation ; th is is th e C reator’s m an ifestatio n w ith
regards to us. This is the way we perceive Him in
our preset, uncorrectable, and invariant desires.

That is to say, of all the enormous desire that He

created, there were microscopic desires that came
forth and the Light can be manifested inside it in
spite of the Tzimtzum Aleph and other limitations
and restrictions. This minimal mode of existence of
the common enormous desire is called man in our
world.

What is the purpose of this? From this neutral point

that exists outside of the spiritual we have to begin
attaining the spiritual while still being totally
unconnected to it, outside of it. Hence, our so-called
earthly desires and pleasures are invariant.

What should we correct? The enormous remaining

desire that is still concealed from us longs for the

[31]
Light, for the Creator. It can be realized only to the
extent of attaining a screen and the similarity to the
Creator. That which manifests within this desire
with the help of the screen we call the C reator’s
revelation. Since these are particular phenomena
(d ep en d in g on th e exten t of th e d esire’s correction ),
th ey are called “w orld s.”

T h e C reator’s m an ifestation to u s is called sp iritu al

because it is based on the property of bestowal
perceived from our perspective and on our
similarity to Him. At the same time, our world is
called material because it is based on egoistical
desire.

The Creator has no material image; He can be

perceived only in this new awakening desire.

Finding the Creator Within

Continuation Lesson of August 11, 2004

***

[32]
13. It seems to us that we possess a great number
of qualities, but this is not quite so. Kabbalists do not
study human qualities and properties. They
determine them strictly according to their direction:
either it is an egoistical property (for oneself), or it is
an altruistic property (for bestowal). To whom can
we give? We can bestow only upon the One who
gives to us. The rest does not matter.

This is similar to the Sefirot. In every state there is a

certain combination of Sefirot that are either aimed
at reception (Klipa) or at bestowal upon the Creator.
D ep en d in g on m an ’s lev el, th e exten t of b oth
reception and bestowal can be greater or smaller.
The general Kli combines the basic qualities, 9 first
Sefirot; hence everyone perceives a different picture.

Worlds constitute our inner Kli, which in turn

consists of 125 levels of revelation, or gradual
correction of egoism and development of the
altruistic intention (for the sake of bestowal). My
egoism is revealed to me in the following way. First,
I acquire the screen on its 125th part and in it I feel
the corrected property (my congruence with the
Creator).

[33]
This first correction may be called my first spiritual
level. The next Kli reveals an additional portion of
egoism. I acquire the screen again and attain the 2nd
level of correction. The degree and quality of this
correction allow s m e to say : “I h av e attain ed th e
C reator b y 2/ 125th .” T h is corresp on d s to m y ascen t
from Malchut of the world of Assiya to Yesod of the
world of Assiya. And so on. That is what the worlds
are.

The volume of my corrected desire is called a world

of my attainment. Today, since I have not corrected
myself in similarity to the Creator, I am at the
p relim in ary lev el called “ou r w orld .” This is the
same egoism in which I feel the Creator in my
natural properties, but all for myself. This state is
called “m y w orld .”

Man perceives nothing else but the Light, which

created him and fills and sustains his egoism. Even
now I feel the Creator, albeit in the lowest state
(called “ou r w orld ”) th at is m ost op p osite to H im .

Such a state is not regarded spiritual. It is not the

attainment of the Upper World because it lacks any

[34]
similarity to the Creator. Yet, even in this and all
subsequent, higher states I perceive my own desire:
the degree of its correction. I feel everything inside
of me, inside my desire. Nothing else exists. I am
confined within myself. That is the way our desire
(creation) was created. We study it in four phases of
the direct Lig h t’s d ev elop m en t.

Here I would like to add that the ascending from

one of 125 spiritual levels to another up to the Gmar
Tikkun takes place not because I increase my desire.
My desire is a fixed, invariable unit. I can increase it
only by attaching other desires to it. That is to say,
the ascent from one level to the next is conditioned
on the merging of souls, or desires of others. By
attach in g oth er p eop le’s d esires to m y ow n I exp an d
my Kli.

Therefore, we may say this: beside my own, there

are 125 other external Kelim. By attaching one of
them to myself I acquire an additional desire. To
“attach ” m ean s to correct. I correct m y self as an
altruist. It is impossible to do in any other way
because attachment comes through love, when all
egoistical partitions between two objects are

[35]
rem ov ed . T h u s, I attach som eon e else’s 125th p art to
my own 125th part. 2/125th form my corrected Kli,
in which I feel my next corrected level, and so on.

What I am trying to say is that the growth of egoism,

of the spiritual Kli occurs not because of its own
development, but due to its ability to attach other
sou ls. T h erefore, “L ov e th y n eig h b or as th yself” is
con sid ered th e “g en eral ru le of K ab b alah .” In oth er
words, this is the general law of reception of Light.
However, attachment of souls is possible only with
the help of love. There is no other way but to
p erceiv e oth er p eop le’s d esires as y ou r ow n . H en ce,
only the merging of souls can elevate us from one
level to the next. While ascending each of 125
spiritual levels, man is obliged to increase his Kli by
1/125.th In other words, he has to enhance his union
with other souls.

Matter and Form in the Science of Kabbalah

Lesson of June 16, 2004

***

[36]
14. Absolute longing for something particular is
an indispensable condition of a spiritual desire. It is
not enough "to want something a little". No matter
which level we refer to, the desire should be
absolute. This is the first condition.

According to the second condition, desire should be

similar to the spiritual property of bestowal. It can
be bestowal-oriented only if I try to work with it in
our world through the Creator, meaning through
the group of my friends. Only in this case can I
somehow become similar to the spiritual. I want to
achieve it together with my friends, because only by
unifying with them I transcend my inner egotistical
"I" and my egoism becomes equivalent to bestowal.
Here, in the group, I have to concentrate my
thoughts on becoming similar to the Creator, to be
elevated and to merge with Him. This desire should
include:

Me, my environment or the entire humanity;

The Creator; and

[37]
 A complete, absolute desire to achieve this
state.

There is nothing difficult in it, save for trying not to

forget about it. What does it mean, "not to forget
about it?" If you forget, it means it does not exist
inside you. When a person really wants something,
he cannot rid himself of this thought.

This means that in our preliminary efforts and

thoughts before the lesson we constantly have to be
in such states that would prepare us for the study;
we have to realize that we are given a unique,
special opportunity to establish contact with the
Upper Force. The Upper Force can correct us and
give us a true and absolute altruistic desire for the
most vital thing of all.

Originally, such properties and motives are absent

in me. However, after contemplating my spiritual
condition and concluding that in the absence of such
an inner Kli I will not be able to go beyond the limits
of this small world's sensation, I begin to realize the
necessity to ask for them.

[38]
All the changes in the Kli (man, desire) are made by
the Light. We study that no force or action in the
entire universe, in the worlds, originated directly
from the Kli and not from the Light's influence.
There are only two components in creation - the
Light and desire, "the Ohr and the Kli." Nothing can
ever be emanated by desire; the Light is always the
first to act. Hence, only the attraction of this
correcting, elevating and purifying Light depends
on me at the moment. It can give me an
understanding of what I should desire and give me
a direction (i.e., provide me with both a vector and
the vector's force).

I need to develop inside me such a focused desire

for this Light of correction, that in the next moment
it will transform me into the proper Kli. I need to get
out of myself and become similar to the next
spiritual level in order to feel it. That is the intention
that I need to cultivate within me. I have to wait for
the Upper Light's influence that will make me
similar to the spiritual level! Inner spiritual
properties will emerge within me the moment I can
feel the first spiritual level; then I will pass from this
world to the spiritual one.

[39]
As soon as I feel the first spiritual level, I will
gradually accumulate my own impressions,
Reshimot. I will know and see in accordance with
the principle "Neshmat Adam Telamdenu" ("man's
soul teaches him"). I will advance and improve in
similarity to the higher spiritual states, and thus, I
will continue ascending one level after another.

This is the preliminary inner action that we have to

carry out prior to coming into any contact with any
Kabbalistic materials. They were not written to give
us knowledge; they were meant to help us attune
ourselves to spiritual perception.

Conditions for Revealing Kabbalistic Knowledge

Lesson of June 17, 2004, Moscow

***

15. The basic, primary principle is to increase the

will, for that is the basis upon which the structure
builds and the strength of the construction is
measured by the strength of its foundation.

[40]
Many things compel one to labor, but they do not
aim at the cause. Therefore the foundation impairs
the whole of the building. Although from not for His
name one comes to for His name, it still lengthens
the time before one returns to course. Therefore the
cause should always stay before one's eyes. It says:
"I see the Lord before me always", and one who
stays home is not like the one who stands before the
king. He who believes in the reality of the Creator,
who believes that the land is filled with His honor,
such a man is filled with love and fear, and needs no
preparations or observation, only to nullify oneself
before the king, just as we see that he who truly
loves his friend, thinks only the best for him and
avoids anything that isn't beneficial to his friend. All
that is done without any thought, for it is as natural
as a mother's love for her child, who only wants to
benefit her child and needs no prior thought for that,
as no instinct needs a mind but is operated by the
senses themselves. The senses themselves are
naturally devoted, as due to the love of an object
they give their heart and soul for it until they have
attained their goal, else their life is not a life.

Thus whoever feels that he is in completeness,

means that he has faith. And if one does not feel one
[41]
stands before the king, then one is opposite to Him.
Hence, one should first and foremost regard slavery,
and one must regret not having sufficient faith, as
will for faith is one's foundation and one should
pray for labor and desire to feel that want, for if one
hasn't this desire, one hasn't the vessel to receive the
filling. One must believe that the Creator hears our
every prayer and that one will be salvaged too
through comprehensive faith.

Acknowledging the Desire

***

16. There is an article in Shamati, article number

four, called "What is the reason for the heaviness a
person feels about annulling towards the Creator in
the work". It says: "It is necessary to know that the
reason for the heaviness that a person feels when
trying to work on annulling oneself to the Creator
and stopping the worry about him or herself.",
meaning the smallest correction that we have to
perform on ourselves in order to equalize, to elevate
to the level of the Creator. Just as He does not have
these attributes of being concerned with Himself, so

[42]
it is for us, the first correction in order to exit this
world and cross the barrier.

"...A person comes to a situation in which it appears

that the entire world remains standing while he is
absent from this world," meaning that in this a
person looses his or her sensation of self. "And he
leaves his family, his friends, for the purpose of
annulling himself toward the Creator; the reason is
simple, and it is called lack of faith. Meaning that
he can not see who he is annulling himself towards
since he does not sense the existence of the Creator,
and that is the cause of his heaviness."

"And when he begins to sense the existence of the

Creator, immediately his soul desires to annul and
to connect to the root and become included in it like
a candle at the face of a torch, without any
reasoning or intelligence, but it comes to him
naturally, like a candle is annulled by a torch.
According to this it turns out that the work of man
is only to come to the sensation of the existence of
the Creator, "that His greatness fills the land," that
the Creator fills and oversees all. "And that this will
be his entire work," meaning that this is the only
thing we need to attain in our work. "Meaning that

[43]
all of the effort that he puts into the work is only in
order to attain that and nothing else, so one must
not get confused thinking that he needs to attain
anything, but only one thing the person is lacking;
faith in the Creator, blessed be Him" meaning the
sensation of the Creator. That is because the
sensation of the Creator lets us feel His nature
instead of our own nature. There are only two forces
in creation: desire to receive and desire to bestow.
What is important is what my balance will be.

There is no work we can talk about before we reveal

the Creator, before we see His attributes against our
attributes. I have to see it with my own sense, I need
to feel it. Otherwise, what will I work with? There is
no magic here.

It is a science, wisdom, where everything functions

according to facts. Some of the facts are unknown to
us, hidden from us. We are still unable to grasp
them, and we lack that level just as a cat lacks the
ability to feel me, my internality. Spirituality is
revealed to us according to our ability to work with
it. If it is not revealed to me then I have nothing to
work with. If I do not sense the attributes of the

[44]
Creator then what will I work toward? What would
I desire? What will I do?

So I am not capable of desiring the Creator right

now. What should I do, in what direction? Why?
How?

We can only do something if we have an attraction.

Attraction can come from two sources - the
revelation of the Creator, or work in a society. The
Creator reveals Himself to the extent that we
demand it, through our work in society. In my work
in the society I truly demonstrate to Him how much
I am willing to go out of my nature, and then He
reveals Himself.

Preface to the Wisdom of Kabbalah, Lesson 6

October 4, 2002

***

17. B y com p letin g th e correction of “lov e th y

neighbor”, th e p erson ach iev es th e p rop erty of
bestowal and love for the Creator. He feels no
difference between them because anything beyond

[45]
his body and personal benefit is perceived as the
same, be that bestowal to his friend or to the
Creator.

T h erefore “L ov e th y n eig h b or as th y self” is a fin al

purpose of all corrections, and the surrounding
society is made in such a way that while avoiding
wrong actions (for they are directed at fellow
creatures) the person can achieve the spiritual
properties.

Man knows that if he puts the fulfillment of his

n eig h b or’s n eed s ab ov e h is ow n , th is w ill co n stitu te
a certain measure of bestowal. He does not make it
h is g oal “to lov e th e C reator w ith all h is h eart an d
sou l” b ecau se, in fact, it is th e sam e th in g. In d eed , h e
also has to love his neighbor with all his heart and
soul.

T h at is th e real m ean in g of th e w ord s “as th y self.”

Man undoubtedly loves himself with all his heart
and soul. He can delude himself as regards his love
for the Creator, whereas his neighbor is always
before his eyes.

[46]
Love for the Creator and Love for the Created Beings

***

18. Just like the generality of nature so too it is

with man and this world that he must pass through
these four phases of an inanimate, plant, animal,
speaker in order to develop and increase his desire
to receive, in order to reach the goal. Therefore all of
mankind, during the thousands of years of their
existence go through the development of the desire
to receive from the level of inanimate to that of
speaker by means of the natural process of
development of the generations.

Like of all mankind also an individual man in our

world passes through levels of development. And
also here in speaker beings there are four divisions
of the desire to receive:

The General Masses - the inanimate within the

category of man. As a result of the inclination to lust
after pleasures which is in the level of the mass of
people, there occurs the development of the desire

[47]
to receive from the level of the mass of people to the
next level - the wealthy.

The Wealthy - plant, which is in the category of

man. By means of the inclination to acquire honor
(authority) that there is in the level of the wealthy,
occurs the development of the desire to receive of
the wealthy to the next level - the powerful.

The Powerful - animal, which is included in the

category of man. By means of jealousy (inclination to
wisdom), that there is in the level of the powerful,
occurs the development of the desire to receive from
the level of the powerful to the next level - the wise.

The Wise - speaker, which is in the category of man.

In the category of "speaker which is in man" the will
is not limited in time or place - he also envies of
someone who was in the past, from the previous
generations, and is jealous when others have
something even if he does to. The desire to receive
develops here since he begins to want what he sees
that others have, and by this means it is possible to
gain additional wills. In this manner there is added
to his own lack additional lacks. Since he is able to

[48]
strengthen his will without limitation, he is fitting to
achieve the goal of the creation.

If the Creator implants to this "speaker" a "point in

the heart" - he begins to have awakening towards
the Creator, and begins to search for the root of his
soul.

The order of the corrections are from below to

above. According to the greatness of the will which
is fixed, a man rises from below to above. The will of
man determines his spiritual situation:

To receive for the sake of receiving - he is found in

Olam Hazeh "this world".

To bestow in order to receive - he is found in Olam

Hazeh "this world".

To bestow in order to bestow - he is found in

Olamot BI"A the worlds of BI"A.

To receive in order to bestow - he is found in the

world of Atzilut - Olam Atzilut.

[49]
The whole system of the creation reaches its final
correction by means of Olam Atzilut. Therefore the
world of Atzilut is called Olam HaTikun (World of
Correction).

Online Lessons
Lesson 13
The World of Correction
***

19. Why are we able to dedicate to our spiritual

needs merely a tenth part of our day? These needs
are, in essence, the basis of our entire life, its most
important and major purpose? Why is our life so
irrational?

The answer is pretty simple. There are many

systems in the universe that exist, function, develop
and perfect themselves without our intervention.
For example, now I see something and within me all
sorts of processes are taking place, various wisely
built systems are at work. I'm not even aware of
them; they are not accessible to my comprehension;
we cannot investigate, trigger them ourselves,
control or govern them. The body lives.

[50]
Similarly, there have to be multiple systems outside
and inside of a human being that would function
both in human and spiritual aspects. They have to
be inaccessible to a person and he should not deal
with them. He has to work, be a head of a family
and take care of various things. Thanks to this, he
also undergoes correction, without knowing how.

What we are entrusted with is utilizing these two

free hours a day for studying the authentic method
of correction, which we indeed can (and are obliged
to) realize independently. This method is called
Kabbalah and explains what we should do. It is
enough for a person to learn for two hours a day in
order to bring the spirit of Kabbalistic sources into
the rest of everyday life.

From this moment on, advancing spiritually a

person starts revealing the reality as some unified,
complex, interconnected system that brings all still,
vegetative, animated, and speaking levels of nature
towards the single goal. He sees that if he gives up
all activities that do not relate to the attainment of
the goal, and situates himself inside of this process

[51]
correctly, he will succeed in all walks of life,
attaining the peak of perfection.

Why Does There Have to Be Death?

Interview with Journalist Sharon Atia
July 23, 2003
***

20. The Torah starts with birth of creation, the

Upper World and making of man. It does not start
with the end of creation. The function of the Torah is
to give people of this world the instruction on how
to rise to the best most perfect state. In its initial
state, creation (the soul or Adam) is not corrected. It
must correct itself and to reach the state of "Final
Correction". Imagine that you have a broken work
tool which you need for work. It follows that first
you have to fix it, and use it only afterwards. So the
Torah instructs us how to fix this broken instrument:
the soul we received from above.

During the correction, a person exists in between

two worlds: upper and lower. In the process of
correction, the soul obtains the necessary skills,
knowledge, and experience. Most importantly, a

[52]
person acquires new sensations and new, spiritual
properties. When a person corrects his soul
completely, he acquires properties which allow him
to exist in Upper world in its full entirety; in
eternity, peace, and perfection.

Neither Kabbalistic sources, nor Torah describe this

special state. It is impossible to describe it, for there
are no analogues to it in our language. Only those
who pass all the preliminary states of correction and
reach the Final Correction attain this state. Whatever
lies beyond the Final Correction is not described
anywhere. This is exactly where the "The Secrets of
the Torah" rest.

There are only a few hints in such books like "The

Zohar" and Talmud. These special, secret states are
called "Maase Merkava" and "Maase Bereshit". But
these are only hints. In reality, these states, spiritual
realms cannot be described in words, because our
words, letters, and terms are taken from our system
of Correction and are effective only there. We are
completely unaware of that which exists beyond our
system of Correction, and it cannot be transposed

[53]
into a human language and squeezed into our
system of definitions and beliefs.

“In th e b eg in n in g , G od created th e h eav en an d th e

earth ” refers to m akin g of tw o p rop erties: eg oism
an d altru ism . T h e eg oistic p rop erty of “earth g ets
corrected with the help of altruistic property of
“h eav en ”. T h e correction p rocess consists of seven
states, called “sev en d ay s of creation ”. N atu rally ,
this is a conditional name. It has nothing to do with
the seven days on earth; it does not refer to either
day and night or light and darkness on earth.
Rather, it refers to the spiritual states and spiritual
sensations of a person who passes through these
stages of correction. It talks about the system in
w h ich on e’s sou l is corrected w h ile existin g at th e
lev el called “earth ”.

The Secret Meaning of the Bible

***

21. All negative properties that we see around

and inside of ourselves – all of that is exactly what

[54]
was created by the Creator, because He created
nothing but egoism.

However, after creating egoism, us, He left it for us

to be corrected. He did this deliberately, because
only through our work will we be able to reach His
degree – the degree of the Creator.

The rest is created in a form of automatic systems

similar, for instance, to a digestion system. But the
part of creation entrusted to man, not on any
account can be completed by the Creator.

And precisely the fact that the Creator created the

entire existence, restricting His participation in it at
the end of correction, speaks about His perfection.

We do not understand that it is much harder for the

Upper to restrict their actions -- no longer give --
because bestowing is His nature.

Spirit and Body

***

[55]
22. We are only given the forces that allow us to
counteract the egoism of the left side from above,
that is, to correct the necessary egoistic part in order
to receive for the sake of bestowal. A person is given
only what he is able to bear. If a person did not
receive a force from above then he would not be
given a bad state.

If a member of the group wants to advance

spiritually, he continually needs an opportunity to
receive both spirituality and egoism from the group.
Therefore, these two attributes must coincide
together in the group. Being in the group means to
be connected with it, in the inner sense.

A person who comes to Kabbalah is very egoistic,

autonomous and independent from others. He
needs time until he begins to wish for the Creator
and understand the importance of the goal of
creation. Only then will he be able to lower himself
in relation to the group, in order to give to it and to
receive from it.

In the beginning, a person may not have the desire

to do anything for the group, but the common goal

[56]
must obligate him to do this. If each person
understands that there is nothing more important
than the goal of creation, then it will be easy for him
to be useful to the group in many ways.

However, if the pleasures of this world are still

worth more than the goal to a person and he cannot
separate himself from those pleasures, then his time
has not arrived yet and there is no place in the group
for him. His soul is not ready to undertake the
spiritual laws. When a person has gone through all
pleasures of the world, he is then given a push
towards the spiritual. In order for this to occur, he
does not necessarily have to be in all circumstances
of this world and then reject them by discovering
their insignificance. Rather, he achieves this by
receiving from above the necessary grounds for the
insignificance of the earthly search for pleasure.

Talks with the Beginners

Second Talk: Revealing the Creator while Living in this
World

***

[57]
23. What action can we make that best fits the
surrounding light? What action would allow it to
come and correct us? It is the action of the group
that aspires to unite its members in order to attain
unification with the Creator. The formula is very
easy. The problem is that once we start to implement
it, we forget why we are doing it.

We still have not clarified enough intention in each

action. Moreover, it is not the same among people.
We should work as much as possible on that issue. If
we attach to even the smallest action (we do not
need the workload we have now) a crisper, more
demanding intention, it would be much more
effective and accomplish much more. We are now
making a lot of actions, but we still have to improve
our intention. We lack the quality of efforts.

That is always the problem in every group, in every

condition. We can make a lot of actions. I often
receive letters where people list everything that has
been done and ask: when is it coming? What can I
reply? Indeed, the groups do a lot, but the intention
is lacking or is insufficient. Proportionately, to the
level of the group, the intention must be much more

[58]
concentrated, much more reliable. The purpose of
the intention is to bring down walls.

Arvut (Mutual Responsibility)

***

24. We should formulate the definition of the

word "spiritual" correctly. It is the property of
bestowal. My spiritual advancement means
correction of my egoism and transforming it into the
property of bestowal. Progress is possible only if I
correct myself with each step. In other words, every
time I have to feel that I aspire for altruism,
bestowal, and love, which means closer connection
among the group members and their greater effort
in bestowing to the Creator.

We should aspire not for good feeling and pleasures

because it is egoistical fulfillment. Our objective
should be to become similar to the Creator in
properties. In reality, the fulfillment is Ohr Hozer
(bestowal). This is the ultimate delight that fills the
Creator.

[59]
You should choose a group that will lead you to all
that. To this end, common meetings, actions and
studies are necessary. People should live side by
side and feel the need for one another.

This requires enormous work, but as we see, there is

nothing else to do except for creating the
environment that will determine our future.

In the article "Freedom of Will" the B a’al H aS u lam

clearly shows us what depends on us and where we
can apply our efforts. The group leader should see
his self-realization not in a few students, but in the
entire group. He should in no way emphasize his
own role, but see the results of his work in the
group.

If a strong, determined group that aspires for the

Creator is formed, the leader can go; he is not
needed in this role anymore. In that case the closely-
knit and organized group will achieve the goal. The
whole group becomes a leader.

At first, it has to be consolidated, guided and

supported, but as a result, the group determines the

[60]
future state of each of its members. The leader is like
an article or a textbook that are necessary to tell
people what to do, but all the realization is done
among the members of the group.

Freedom of Will
Continuation Lesson of July 18, 2004

***

25. Every measuring device that you use should

be calibrated. How can we calibrate ourselves before
we start defining our attitude toward something? To
this end we have the first article in the book
"Shamati." It is entitled "There Is None Else Beside
Him." When we are attuned to such perception of
reality, we can really feel it. There is no other way.

Everything else is perceived incorrectly and leads to

erroneous conclusions. You immediately obtain a
wrong result and in this way cut yourself off from
the spiritual, from the Creator, and from the right
direction. This does not happen at once in the
material. If you forget about the Creator, about

[61]
yourself, and about your current goal in a material
action, you will not feel your mistake in the material
world right away. You would feel it in the spiritual,
but not in the material. Nevertheless, it is a mistake
and it will lead you increasingly closer to the
realization of evil.

That is to say, our calibration lies in directing

ourselves to the final goal. Our every action in this
world (in thoughts, in actions, and in desires) should
focus on the only goal: to attain the ultimate state
immediately, now. We should not break it into
stages: now I am at a certain level, and soon I will
work and achieve the next level. No "next" levels!
My next level should be final and perfect. It should
be absolute, not partial! Otherwise, this would mean
that I control an incomplete Kli. Unless we attune
ourselves in this way, we will not achieve much.

In our world, in our state the most correct tune-up is

accomplished through humanity or through a group
to the Creator. One cannot be correctly attuned to
the Creator or have the right idea of what He is, if
one does not go through "love for thy neighbor,"
through the desire to save people from suffering,

[62]
which is sent by the Creator for this purpose, and
through the realization of one's ability to change the
world and one's perception for the better. Without
this a person cannot be directed to the Creator. This
is the calibration.

Comparative Analysis of Kabbalah and Philosophy

Continuation Lesson of June 22, 2004

***

26. Without aspiring to unity with others, to the

correction of on e’s d esire, on e w ill n ev er g row w iser
while always remaining at the animate level; one
will not change for the better qualitatively.

A person can become more cunning and resourceful

in the use of his animate egoistical desire, but his
mind will not become cardinally, qualitatively
higher because the mind rises only to the extent of
being compelled to change qualitatively by desire.

If desires feel the need to change to bestowal, then

the mind will qualitatively change, so that desire
will attain this property.

[63]
Hence, a person who works on and annuls himself
with regards to his group becomes neither more
stupid nor inferior to others although, as the result
of annulment, his “I” seem in gly d isap p ears. A s a
matter of fact, he grows wiser because he acquires
oth er p eop le’s K elim an d b y serv in g th em h is m in d
grows accordingly.

The arrogant people who are unwilling to humble

themselves before others cannot mix with them, and
their Kli does not grow. The mind stops growing too
because it has no motivation and basis for growth.
Our mind works only together with desire and to
the extent of the desire.

Finding the Creator Within

Continuation Lesson of August 12, 2004

***

27. An individual himself, or herself, determines

everything. All the worlds exist inside of a human
being, around him there is only the Upper Light in
absolute rest; it is still and invariable. The Creator,
which is the same as the Upper Light, does not

[64]
conceal Himself. An individual, with his rottenness,
opposite properties, and lack of the correspondence
of form conceals the Creator. They operate at a
different frequency.

And, on the contrary, an individual starts sensing

the Creator to the measure he attains the
correspondence of form, even if it is minimal. To
that measure, he starts feeling love in that very
channel that exists between them.

If his friends or wife participate in his work for the

Creator, they start building their joint Kelim. There
is a difference between building joint Kelim among
the friends in the group and building joint Kelim
with one's wife.

The difference is huge and essential. The type of

Kelim that a Kabbalist creates with his wife
resembles the Supreme bond (Zivug) between the
Creator and all the created beings, between the
Creator and the souls of Adam HaRishon, or
between the Creator and all the souls. In these
Kelim, in this bond, the unique revelation of the
relationship and connection is taking place; the

[65]
 connection and relationship between the Creator
and all created beings is felt in such bond.

Unconditional Love
Lesson of December 23, 2004
By Rav Michael Laitman, PhD

***

28. Only by working separately as well as all

together can we come to Arvut. It is necessary for all
of us to come to the agreement that Arvut is
im p ortan t, th at w e can ’t u n ite w ith ou t it, th at it is
the only condition that allows us to connect all
desires and all souls.

We are below our corrected state. When we decide

that we want to be in this corrected state, then we
attract the surrounding light from it. We want to be
in th is state ev en th ou g h w e really d on ’t k n ow an d
d on ’t u n d erstan d w h at it is. H ow ev er, for u s to ju st
simply wish it is enough.

If we wish it, the light comes to us from above and

the force of the surrounding light starts to change

[66]
and correct us so that we really become arevim for
each other.

Then we see the mutual penetration of our souls. We

see our real state, our kli. The more the kli shows up,
the more light we discover in it. That is, we reveal
only one existing state, and all other states that it
seems we are now in are just different levels of our
unconsciousness.

Arvut (Mutual Responsibility)

***

29. There are two ways to operate reality: The

first is called , “th e th ou g h t of creation .” It pertains to
the Light of Ein Sof that fills the whole reality. By
saying that it fills the whole reality we mean that it
fills entire will to receive that it created, and acts
within that will to receive through its attitude
toward the will to receive, meaning by wanting to
bring it to equivalence of form with itself.

The pressure of the Light on the will is permanent,

unchanging in quantity, quality, or any other way.

[67]
As a result, the will to receive constantly changes,
undergoing all kinds of modifications. These
changes of the will to receive induced by the Light
are called , “g en eral g u id an ce from ab ov e,” of th e
Creator on the creature. This attitude is fixed, and it
is named Ein Sof because it is in complete rest.

The creature constantly changes compared to this

absolute rest of Ein Sof. The reason we call it
“ab solu te rest” is th at th ere are n o ch an g es on th e
part of the Creator. He is always the same, bringing
the creature to the end of correction.

However, He brings the creature to the end of

correction through the pressure of the Light on the
vessels, on the will to receive. This pressure of the
Light on the vessel brings the Kli to opposite states
from th e L ig h t, b y w h at w e refer to as “th e p ath of
p ain ,” th e “in its tim e” w ay . In oth er w ord s,
everything will happen in its due time, after the
Light will create every last form in the Kli through
its constant pressure, and through those forms the
Kli will reach the end of correction.

Preface to the Book of Zohar

[68]
 Lesson given by Rav Michael Laitman, PhD
Lesson of January 19, 2005

***

30. One must believe that His guidance is

benevolent, but since one is immersed in self-love, it
induces disparity of form in him, since there was a
correction called in order to bestow, called
equivalence of form. Only in this manner the delight
and pleasure can be received. The inability to receive
the delight and pleasure that the Creator wants to
give evokes in the receiver hate for separation, and
then he can discern the great benefit in equivalence
of form and one begins to yearn for adhesion.

In consequence, every form points to the other form.

Thus, all the descents where one feels that he has
come to separation are an opportunity to discern
between something and its opposite. In other words,
one should learn from the descents of the benefits of
the ascents, or he will not be able to assess the
importance of being drawn near from above, and
the ascents that he is given. He would not be able to

[69]
extract the importance that he could extract, as when
one is given food without ever having felt hunger.

It turns out that the descents, which are the times of

separation, produce the importance of the adhesion
in the ascents while the ascents make him hate the
descents that the separation causes him. In other
words, he cannot assess how bad the descents are
when one speaks slander about providence and does
not even feel whom he slanders, to know that he
must repent for such a sin. This is called slandering
against the Creator.

Thus, it follows that precisely when one has both

forms that he can discern the distance between one
an d th e oth er, “as far as L ig h t excelleth d ark n ess.”
Only then can one assess and regard the matter of
the adhesion by which the delight and pleasure in
th e th ou g h t of creation can b e acq u ired , b ein g “H is
d esire to d o g ood to H is creation s.” E v ery th in g th at
appears to our eyes is but what the Creator wants us
to attain the way He does; these are ways to
complete the goal.

Shamati 34

[70]
 The Profit of a Land
B a’al H aS u lam

***

31. The unity of the Upper Force manifests in our

attainment of one purpose behind all properties and
forms in the universe, in the all-encompassing
th ou g h t of creation “to b estow d elig h t u p on th e
created b ein g s.” T h is th ou g h t em b races th e en tire
reality up to its complete correction, because it is the
purpose of creation and at the same time its working
force. The thought of the Upper Force is a law for
the created beings.

Since the desire of the Upper Force is to please us, it

created us as the recipients of its delight. After this
law had become a part of our nature, we lost contact
with the Creator and assumed the state of creation.

By moving away from the Upper Force, the soul

reach es th e state of a “sep arate b od y ” in th is w orld .
While being in the state opposite the Upper Force,
man can attract the Upper Light with the help of

[71]
Kabbalah. It will correct his intention and
consequently turn the will to receive into the will to
bestow. This is our reward, because as long as the
will to receive remains uncorrected by the intention
“for th e sak e of b estow al,” m an can n ot receiv e an y
m ore p leasu re w ith ou t su fferin g of “sh am e.”

However, while correcting the will to receive, man

achieves the equivalence of form with the Upper
Force and can receive infinite delight.

Inner Reflection

***

32. A law in Kabbalah is the upper level's

condition that the lower level is obligated to meet,
and which activates it. On the other hand, the lower
level is free to realize this desire and thus feel the
equivalence of form with the upper level; or, fail to
do so, and for the lack of equivalence between its
own desire and that of the upper level, feel the result
of such a difference.

[72]
A law remains a law; the upper level always
determines it for the lower, yet there invariably is an
aspect of desire in observing it. The lower level may
or may not wish to meet the upper level's condition
and rise to it.

In any event, the general law states that at every

moment all reality as a whole and each of its tiniest
elements exist and act only for one definitive
purpose: to reveal the Upper Ruling Force to created
beings in this world.

Man can either join this process of his own free will,
or choose not to do so. In other words, he either
cooperates with the Creator's plan, or 'defies' it. One
should not think that humankind could actually
disobey this law, for it is utterly impossible. The
Upper Forces descend in accordance with the firm
law of cause and effect that cannot be changed. All
of them have one single purpose: to bring creation
from absolute opposition to the Creator to complete
similarity with Him.

No one can go beyond control of this Providence.

All that is left for the creatures to do is either agree

[73]
or not to such development. So the point is not
whether one should obey or disobey this law, but
whether one should do it of one's own free will or
not. All that creation is obliged to do is to equalize
its desire to that of the Creator.

Consent to do that is creation's only option, save for

its innate desire to receive, which is totally
controlled by the general law. This circumstance
seemingly enables creation to be free, to act
independently, and to live in the world of its own
desires, not under the compulsion of the
constraining forces.

If man could look at himself from the outside, he

would see that, as any other element of creation, he
always implicitly fulfills the Creator's will. He
would realize that this law is unbreakable, and that
no one has any chance of escaping the Creator's rule.

The Essence of Kabbalah

Article based on lessons of June 30 - July 4, 2004

***

[74]
33. Faith (bestowal) and Reason

T h e in n er attrib u te (th e p erson ’s d esires) d oes n ot

have any relation to mind.

Mind does not interfere with spiritual attainment. A

person may analyze everything with his mind at
first, and then, after this kind of analysis, he may tell
himself that he will not behave the way common
sense tells him to, but rather he will behave
according to his faith in what the books and the
Teacher have told him.

If, having checked everything, a person follows faith

above reason, he advances and ascends higher. He
receives a greater perception of the spiritual, a
bigger point in the heart, and, consequently, a bigger
mind.

If he decides to go above reason even further, then

he advances again. Reason is built on pure egoism; it
knows and sees everything only within the limits of
our world.

Our mind, which is built on pure egoism, only

reveals seemingly greater and greater positive

[75]
aspects of egoism and assures us and proves to us
why we should listen to it.

The Creator, on the other hand, gives his part or a

part of His light from above, with correspondence to
what the person is trying to correct within himself.

Having tried all possible means of battling himself, a

person then perceives himself to be in a totally
hopeless state, or that he has no hope of achieving
entrance into the spiritual world on his own. Only
then does he submit to the necessity of turning to
the Creator for help: finally, powerless, he throws
his hands up and gives up because he is not capable
of doing anything against his reason. He hands
himself over to the Creator, as in a field of battle, in
order for the Creator to fight with his egoism and in
ord er for th e C reator to n u llify h is “I.” T h is lev el is
called “U b ar” or fetu s.

During the process of studying and reading books, a

person constantly systematizes: he relates
everything to one source – the Creator.

Or to two sources – the Creator and creation, which

are two opposite forces.

[76]
Or to three sources – the Creator, egoism, and the
person between them who perceives the two
opposite forces, the altruistic and egoistic, the
person between them being neutral.

We should try to constantly systematize all our

perceptions. However, all misleading or confusing
states a person goes through – both feelings and
intellectual states – are necessary states of
apprehending yourself.

The Structure of the Soul

***

34. “F aith ab ov e reason ” d oes n o t m ean th at w e

have to accept what we cannot feel as reliable facts.
Kabbalah categorically forbids this. This approach is
used only by religion.

“F aith ab ov e reason ” is th e m eth od of attain m en t

that enables me to act with the help of the screen in
defiance of my desire, when I have more Light of
Hassadim than Light of Hochma, when my goal is

[77]
bestowal and not reception or k n ow led g e. “F aith
ab ov e reason ” m ean s th at I b estow . I receiv e
knowledge only to bestow. My fulfillment is for the
sak e of b estow al; th at is th e tru e m ean in g of “faith
ab ov e reason .”

T h erefore, “faith ab ov e reason ” in d icates th e

structure of my Kli; it does not mean that I accept
something on faith. They tell me something and I
believe it; I regard it as knowledge, even with
greater certainty. Such an attitude towards the facts
that are not manifestly apparent in nature is called
earthly faith. In principle, this is a lack of
information and Kabbalah expressly forbids this
approach. In no way should we believe in anything.

L et’s su p p ose th at so m eon e tells m e ab ou t

something which he presents as a fact, although I
cannot perceive it I my Kelim. I have no right to
accept it as a fact. Every person has his own world,
h is ow n facts. It is said , “T h e ju d g e k n ow s n o m ore
th an h is ey es can see.” N ot som eon e else’s eyes, b u t
his own. Everyone is his own judge. Only in this
way will you be able to advance independently and
no one else will decide for you.

[78]
This orients us to a completely individual
development: I and the Creator. No one can dictate
me what to do; there is no coercion in the spiritual
and I am not obliged to believe anyone in anything.

Body and Soul

Continuation Lesson of August 1, 2004

***

35. What is the category of "truth"? "Truth" is a

law of each individual's interaction with the
environment at every level in a completely corrected
state. That is, it is the interaction when I give
everything I can to those around me, or to all the
other souls who are connected to me in the common
Kli of Adam HaRishon; and from them I receive
whatever is necessary to me in order to work for
complete bestowal to them or in order to exist so
that I could take their desires into myself and fulfill
them. All the cells in the body work this way. Every
unit in a mechanism functions only for the sake of
the entire mechanism, and thus determines its good
order and the harmony in the interaction of all parts.

[79]
In other words, "truth" is a correct mode of
communication between the individual and
collective soul, both in reception and in bestowal. It
is the proper functioning of every member of the
World Kli, of every soul with regard to other souls;
of man with regard to the society, at every level and
at every stage.

Truth is man's correct development in accordance

with the inner and outer condition. Truth is the
correct development of a person in accordance with
the inner and outer conditions given to him. It is
what he reveals in his soul, his desire and what is
revealed to him as existing in other souls.

However, a person in this world cannot yet see

souls, only bodies. I can imagine that I interact with
all other desires (souls). Every time that you find
yourself in this correct state, you are said to have
achieved the category of truth.

Peace in the World

Continuation Lesson of June 27, 2004
***

[80]
36. How can one bestow or receive more than
one wants? Every one of us has a certain desire,
according to which he has to bestow upon all the
others while receiving nothing for himself in return.
Therefore, excessive reception or bestowal is
impossible.

There is a misconception about the breaking of the

soul of Adam Rishon. This breaking takes place with
regard to us, individual souls, and does not affect
the common soul. There exists a standard, a law,
w h ich is k n ow n in K abb alah as “E in H eE d er
B eR u ch an iu t” (n oth in g d isap p ears or, m ore
precisely, nothing changes in the spiritual). Every
new emerging form complements the previous one.
Hence, if there was a state once, when one single
soul existed in absolute unity with the Creator and
was broken, this means that this breaking is
perceived by the souls and not by the Creator.

In accordance with this standard the soul constantly

exists filled with Light in the state of infinity,
perfection, and eternity. We just need to return to
that state. We merely correct our perception.

[81]
In general, all nature and the entire process of
evolution are intended only to correct our
sensations, our participation in the existing reality.
Although we do not feel it, but right now we
automatically carry out all actions and exist in the
world of Infinity in complete perfection and eternity.

All restrictions and the gradual receding from this

state took place with regard to us and our sensation,
consciousness, and understanding. By means of
special training we begin returning to that state: we
extend our understanding, deepen our sensations,
and approach other qualities – our own and real.

One Law
Continuation Lesson of July 26, 2004
***

37. People, who exit that internal mechanism, go

outside of themselves, beyond the boundaries of
"the box". Say that the true reality around us is built
entirely on bestowal, it is completely altruistic -
altruistic in its entirety; and it cannot be otherwise.
We - the speaking level - as well as the still,

[82]
vegetative, and animated levels that exist in our
world are also altruistic, we simply do not see it.

Accordingly, not a single element in each cell of our

body, in each organ of our body acts for its own
benefit; everything works for the sake of bestowal.
Otherwise, the entire organism would not be able to
preserve itself. A cell that starts consuming instead
of bestowing becomes cancerous.

The same happens in the entire Universe. All

elements operate for the sake of bestowal - all
bestow at one hundred percent - receiving energy
only to sustain their own existence. There is only
one exception - the program that is instilled in us (it
is purely psychological) is egoistical. It is such so
that we become aware of the evil inside, and using
our own efforts, re-program ourselves, and attain
the correspondence of form with the Creator.

Then we will become independent. I made myself as

great as the Creator, I attained this, I built myself,
and so all the gain is mine. That is why, except for
our perception of this distorted reality, everything

[83]
else is really in line with the spiritual nature. Only a
person, inside of himself, is opposite to it.

The moment when a human being crosses the

Machsom, he reveals that at one hundred percent,
and he never makes a mistake. He sees that the
spiritual triggers everything that surrounds him,
including himself.

On the contrary, one cannot exist based on

egoistical, corporeal laws. If everybody consumes
for his own sake, then they have no right to exist.
This is why, except for our illusion, everything else,
including nature of our world, is altruistic.

I speak of things that are in line with scientific

discoveries of today. Scientists see this at the level of
cells, laws, relationships, and also our Universe. It
has nothing to do with religion or a certain system;
we are dealing strictly with science.

Unconditional Love
Lesson of December 23, 2004

***

[84]
38. After the goal is defined, it becomes clear that
the order of creation is predetermined in all of its
manifestations and only in accordance with the goal
to delight the creation. Humankind will develop and
ascend in relation to the property of bestowal until it
can feel the Upper governing force as its neighbor.

The Creator's initial conception was immediately

realized in His attitude towards created beings.
They appeared in the state of merging with Him and
in absolute delight. Yet, created beings gradually
realize this state because they have to acquire the
need to feel, absorb, and enjoy this state. In
Kabbalah it is called, "Kli Kodem le Ohr," which
means that the vessel (desire) should precede the
fulfillment.

Therefore, the creation's attainment of its own state

is gradually manifested at all the levels of the
spiritual worlds.

According to the Creator's plan, humankind should

first develop a desire for its eternal and perfect state
and only after that will it be able to feel and enjoy it.
That is how all people advance towards this sole

[85]
state, either by choosing the path of suffering or the
path of correction, the path of Light and Kabbalah.
All the preceding states are merely the creation's
awakening towards this true perfection.

Thus, creation always feels the same - its true state

albeit in a small, limited measure. The degrees of
this unique and perfect sensation are called the
world of creation. The nature of creation is
programmed to push it towards the attainment of
this state of perfection, similarity and unity with the
Creator.

The property of bestowal is acquired step-by-step. A

person climbs the rungs of this ladder, one by one,
until he reaches his goal. The quantity and quality of
these levels are determined by two kinds of reality.

The first is the reality of matter, i.e., the descending

order of the Upper Light's revelation from the Initial
Source, which defines the measure and quality of
the Light emanating from the Creator's essence. This
Light goes through a sequence of concealments until
material reality and material creations emerge from
it.

[86]
The spreading of the Light from up to down creates
the Kelim. These vessels created by the Light are not
considered creatures yet. They simply constitute the
forms with whose help the Light is gradually
diminished, materialized (if one might say so), and
clothed in "robes," concealments. However, no
creatures exist at this point as yet.

The second is the reality of the Higher

consciousness. After the revelation of the Light's
descent the reverse process begins - creation's
ascent, its attainment of the Creator. Climbing the
rungs of the spiritual ladder, humankind continues
ascending until it reaches the purpose of creation.

Attaining the Unity of the Universe

Continuation Lesson of July 8, 2004

[87]
***

39. Attainment of Spiritual Properties

The person should reveal two aspects of the

spiritual:

It should not be imaginary; and

Its attainment should leave no doubt.

T h e term “sp iritu al” in d icates th at (lik e air) it h as

neither limits nor form. However, as the reality of
air is ob v iou s in th e p erson ’s p ercep tion , so is th e
spiritual reality.

Need to Attain the Creator

The mind desires to attain the Creator, because this

aspiration is imprinted in its nature. This desire is
n ot lim ited b y th e C reator’s attain m en t; it is
manifested with regard to everything that is
concealed. It aspires to discover the mystery of life
incarnations, the secrets kept in the hearts of people,
etc.

[88]
The attainment of the created beings is an action
directed at the surrounding people. If only one were
created in the world, it would not have aspired to
such an attainment.

The attainment of the Creator is an action, which the

soul makes regarding itself. Its structure, HaVaYaH,
constitutes the state in which it perceives itself as the
creation. Everything drives it to the desire in which
it feels the Creator. The intensity of this sensation
d eterm in es th e sou l’s cap acity.

Attainment of the Creator

How can we perceive the Creator, if he has no

material form? This is possible only in a new
awakening desire. Thus, we can speak about the
spiritual and its laws.

T h e m in d is d efin ed b y th e p erson ’s sen sation in th e

an aly sis of “tru th an d falseh ood .” T h is is th e
C reator’s p art g iv en from ab ov e. It h as n oth in g to d o
with imagination and is exclusively determined by
sensations. It is called reality, and transpires in the
laws and modes of action.

[89]
This law is defined as the mind itself and its image,
and is a part of the Creator. Hence this image is
rev ealed in th e sen sation of on eself an d on e’s reality.

The image in this law is a complete and constant

form of its state, which cannot disappear completely
or partially. It is called necessary and essential,
without any additions or reductions.

In oth er w ord s, if th e C reator’s rev elation w ere a

compulsory law, there would be no need for the
wisdom of Kabbalah. However, the Creator reveals
Himself according to His own desire, and not by
compulsion.

Attainment is Possible Only with the Help of

Kabbalah

The Creator requires no philosophical models as the

proof of His existence. Only with the help of the
w isd om of K ab b alah w ill th e C reator’s ru le ov er th e
creatures be revealed.

The positive character of the reality should stem

from the sensation if the Creator. It is called an

[90]
absolute realization, and brings the Creator’s lov e
and goodness; whereas the dry scholastic
knowledge neither elevates nor lowers the person.

The perfect knowledge is special because evidence

immediately turns to desire.

I Will Know The Creator from Within Myself

***

40. In order to understand that freedom is

essentially freedom from death, we must thoroughly
u n d erstan d th e m ean in g of “freed om ”. If w e
generally assess the world around us, we will see
that the still, the vegetative and the animate
(including man), cannot tolerate bondage.

All life forms suffer from the limitation of their

mobility, their freedom to develop, the freedom to
express themselves. That is why B a’al H aS u lam
says that humanity has made such a great effort in
order to attain freedom.

[91]
But if we ask people, what exactly is the freedom of
choice, or try to think for ourselves for a moment,
what that term means, we will see that in fact, we
cannot clearly define what freedom is: The freedom
to work? To rest? To bear children? To move? What
does freedom mean? How is it expressed and why
did B a’al H aS u lam search for the answer to that
question?

He wants to show us that all our ambitions to be

free, have nothing to do with the actual term
“freed om ”. F reed om , in its actu al m ean in g , is th e
absence of any limitation, meaning the absence of
death, of any kind of end, it is total attainment,
eternal delight, where everything is perfect.

If we collect all these requirements together, then we

will probably be able to somehow come to a
situ ation th at can b e called “freed om ”, m ean in g n o
limitations. That is why Rabbi Ashlag says that we
must first come to know the spiritual situation that
is sy m b olized by th e w ord “freed om ”, an d on ly th en
decide whether or not we should come to it, and
what efforts and sacrifices we are willing to make
for it.

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The Open Book
Chapter 13, Freedom of Choice
Rav Michael Laitman, PhD

***

41. A person who has created inside himself a

quality that is similar to the Creator can measure
this quality and sense its expression on his matter to
the degree of his similarity with the Creator. In other
words he attains this quality. Since this quality is
similar to the Creator, it can be said that he has
attained the Creator. Although strictly speaking,
attainment of the Creator, as the One existing
outside the person, does not happen. Anything that
exists outside a person is named by the Kabbalists as
Atzmuto, which is the essence of the Creator, and it
is n ot attain ab le. T h e sim ilarity to th e C reator’s
qualities takes a person to the upper worlds. The
word world (Olam in Hebrew) has the same root
with the word concealment (Alama also in Hebrew).
Attainment of the Creator happens step by step,
according to the creation of the spiritual vessel, and
achieving a similarity with Him.

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The process of building a spiritual vessel happens in
125 steps called the 125 steps of the worlds. A
person is gradually proceeding up to the total
revelation of the Creator, to the absolute
understanding of the quality that is named Creator,
as if it exists ou tsid e th e p erson . T h e w ord s “as if”
means that a person is not able to sense something
existing outside of his sense organs

Thus all the worlds exist in a person. They become

revealed in him, and they are nothing else than a
partial similarity with the Creator.

Matter and Form in Kabbalah

***

42. What is the completeness of attainment?

Man's movement up through three levels: from

Malchut to Zeir Anpin to Bina.

1. First level of attainment is the receiving or feeling

of "light of Nefesh".

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2. Second level - he receives "light of Ruach".

3. Third level - he receives "light of Neshama".

Therefore our inner essence is called "Neshama"

(soul).

There are two higher levels: Keter and Hochma

which we do not attain.

They are called Chaya and Yehida. Since we do not

attain them they have no shape and there is no
possibility that we can sense them clearly or express
them to others.

Why do the letters express only a part of our

sensation?

Even though we can investigate some of our feelings

and write about them or even make a science out of
them, there are some forces that act on us that we
are still not capable of dealing with.

In the wisdom of Kabbalah it is expressed this way:

We have the possibility to investigate the upper

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world when we are in vessels of bestowal, if we are
in the property of "to bestow in order to bestow".
But if our state is that of "to receive in order to
bestow" we are unable to reach those upper worlds.

The Secret of the Letters

Lesson 1

***

43. The entire religious history of mankind

testifies to m an ’s in ab ility to k eep , or d em an d fro m
others to keep the ten commandments, or even hope
that they will ever be kept, without knowing who
we got them from. Only the revelation and
attainment of the Creator can give us the power to
keep the commandments, and only to the extent that
a person understands the power, uniqueness and
greatness of the Creator.

The degrees in our ability to keep the ten

commandments, are in fact, the spiritual degrees of
the revelation of the Creator, the attainment of him,
the spiritual rise, the rungs of the spiritual ladder,
Jacob ’s lad d er.

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Otherwise, if human society breaks the
fundamentals of observing commandments, not
through the attainment of the Creator, the revelation
of Him by creation, it must find a justification for
keeping the ten commandments in its everyday life,
meaning, life itself must justify the keeping of the
commandments.

The generator for the creation of the laws and codes

of human society, both civil and criminal, is a
distortion of the element of observing
commandments. That is why only in the last
generation humanity will be able to return to the
genuine observing of the laws of nature, that are
perfectly compatible with our nature, and bring
about genuine correction.

The Open Book

Chapter 12, Some Thoughts
Rav Michael Laitman, PhD

***

44. Our earthly desires have nothing to do with

613 spiritual desires. The desires that we have to

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correct relate not to food, honor or knowledge, but
to th e C reator alon e. Y et w h at d oes “d esires relate to
th e C reator” m ean ? T h ese are th e d esires th at ap p ear
in the Creator’s L ig h t. T h ey ap p ear w h en y ou b eg in
to see that you receive from Him.

W h en a ch ild is con ceiv ed in th e m oth er’s w o m b , all

of its desires (as well as ours) are unconscious.
When we cross the Machsom, we have no desires
yet, only some general aspiration s (“I w an t
sp iritu ality !”). W e ev en d o n ot k n ow w h at th e
w ord s “sp iritu ality ” or “b estow al” m ean . T h is
q u estion arises as tim e p asses: “W h at are th ese
desires for bestowal and how can they be opposite
to ou rs?” In d eed , K lip a is th e d esire to en joy th e
Creator. These are the desires that appear when you
see Him.

What else does an ordinary person in this world

need beside taking care of himself and his family
and having a little fun? This is all that he wants. Yet,
elevate him to another level and he will have totally
different desires: to write, draw, learn literature,
arts, philosophy and sciences. These are not his

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previous desires that developed and grew. They are
completely different.

When we come into contact with the Creator,

absolutely new desires appear within us. We do not
need to correct our earthly desires; they will fall off
by themselves.

One Law
Continuation, Lesson of July 29, 2004

***

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