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Article "There is None Else Beside Him" - Lesson 2

Lesson by Rav Michael Laitman, Bnei Baruch, Israel
June 20, 2006
Lecturer: Michael Laitman, PhD

We said that the whole wisdom of Kabbalah is intended to bring a person to the perception of the actual reality, because all a person needs to do is to feel the state he is actually in. One's tools of perception only perceive a small part of reality and they even corrupt its perception. That small part of reality that one incorrectly perceives is called "this world."

The goal of the method of Kabbalah is to correct this perception and expand it to a state where one will feel himself in full perception, will sense where he actually is and what force he is connected with. This is the purpose of all our actions: the studies, our efforts in the group and in dissemination. All of this is to correct one's tools of perception, to reach the revelation of actual reality or the revelation of the Upper Force, the Creator.

This process is like a calibration where a person has to do all kinds of actions without knowing in advance what the benefit will be. First he corrects his tool of perception and then feels a new phenomenon within it. Next he makes some other correction or change within himself and then he feels something new again.

Since a sensation comes as a result of correction, of change within a person, then while one is changing himself during the correction, the calibration, the inner work, he doesn’t feel the need for it. He doesn’t know why he does it, or what it adds to himself. That’s why it is so difficult, and it is said that he goes from disclosure to revelation every time. In all these articles, Kabbalists explain to us, as much as possible, what the steps are, the discernments that one experiences in this gradual correction that a person puts himself through.

What does Baal HaSulam write?

"A man must always try and cleave to the Creator..."

It’s a tip. If a person makes all kinds of efforts and arranges all kinds of support systems around him to help remind him that one has to go back to that one thought, that everything depends on the One Force within which we exist, then he will correct himself more quickly and discover the next state. This is because a person is in a reality where the present reality affects him and compels him to act accordingly, and if he relates only to the reality which he feels now, he’ll remain in it forever.

The condition for coming to a new state, a new degree, is for him to picture himself already in it. That is why a person needs the writings of Kabbalists who describe the next state to him. When a person reads about it and somehow tries to picture it, to want it, to ask for these states to come onto him, to clothe him, to already be in that state, through this, a person activates forces from the next state to influence his present state and pull him forward. This is the whole trick, the principle of progressing from degree to degree.

Baal HaSulam also explains in Item 155, in the Introduction to Talmud Eser Sefirot. Here he gives us the same rule, "a man should always try and cleave to the Creator" – try. It’s not that he is presently in this state, but as much as he can, he should picture what it means to be more connected to the Upper Force that operates on him on a higher degree, in a more advanced state.

What does adhere more to the Creator mean?

[It means that] all one's thoughts are about Him.

But that is already the Gmar Tikkun (end of correction). No, it's not the Gmar Tikkun, because every time a person discovers only the desires that he is able to work with. Only to the extent and way that these desires and attributes appear in him can he cleave to the Creator. Therefore the height, the depth of the desires, the corruptions that appear in them, the measure and the various ways within these desires and thoughts that pull a person in all kinds of directions in order to obstruct him and show him the principle that he is in One Force and that "there is none else beside Him," appear in such a way that if a person overcomes them and tries to connect all of them to One Source, he can reach it for a moment. These efforts build a foundation in him for the next degree or the next state.

That is to say, that even if he is in the worst state, from which there cannot be a greater descent…

A person forgets that he is in One Force, that One Force operates, that It is benevolent, and It wants to promote him to the goal. Instead he is confused by the forces that the Creator operates on him, and begins to forget about the Creator. He thinks that these forces have their own authority and that they operate on him. He begins to defend himself against them and becomes confused, thinking that he should just move on, like every person in our life, who feels life as he is born and lives in this human society. This is called the worst descent.

Still, within this descent, sometimes he has a tiny thought about the One Source that operates on him. Then he should muster the forces, the efforts to "...not leave His domain." What is this domain?

…to think that there is another authority which prevents him from entering into holiness…

(He should think) that the Creator confuses him and arranges all of these obstructions in thoughts and desires through all kinds of people and all kinds of incidences, and that there is no other force...

…which has the power to either benefit or harm.

That is, he must not think that there is a matter of the power of the Other Side (Sitra Achra), which does not allow man to do good deeds...

That is, one should not think that there is another force or source besides the Creator. We learn about ABYA de Kedusha and ABYA de Klipa, that there’s Kedusha (sanctity) and there’s Klipa (impurity) and they are seemingly struggling with each other. That’s what people think in this world, because they can’t connect good and bad together. They (these forces) are so opposite in our world and the whole of reality, they seem hateful to one another and so far apart, and a person is in between them.

Therefore our whole work is to connect both of them to One Source. The good (that appears) as the bad, and the bad (that appears) as the good, they both come from the Creator in order to work on a person. There is no evil, but this is how the Creator relates to a person in order to shake him up through his uncorrected attributes.

Through strength and through attention, one should connect the bad and the good influences to Him, through all kinds of incidences and disguises, and "follow God’s ways."

What does this mean? That "all is done by the Creator." There is no other force, including a person himself who can do anything. What is a person? A person has only a point that can unite all of these influences to One Source. That is the only role of man, his entire existence, all that he should worry about, everything that should happen as a result of his efforts in life.

The Ba’al Shem Tov said, that he who says that there is another power in the world [besides the Creator]. Namely shells, [even the evil forces that are opposite to the Creator who is good] is in astate of "serving other gods," [When one believes that there is another force, it is said that he is an idol worker.] that it is not necessarily the thought of heresy that is the sin...

In other words, (that is not necessarily a sin) when he says that there is no Creator, that there is the power of nature. No. If it seems to him that there is something else, say, a friend or a country, forces, rulers, natural forces, the still, vegetative, animate levels that are working on him; and these forces have an independent authority and are not operating through the Creator, then that person is considered to be committing idolatry. He does not see the Creator as the One who operates on him through them, but instead believes that they have some kind of independence, their own authority, meaning that they have their own strength to decide what to do, to harm him or to benefit him.

This produces many questions, such as how one should relate to the environment, to others, to friends, to anyone. But if a person begins to systematically try to see this One Force through all the disguises that appear to him in his world, in his life, then through these efforts he begins to discover the right way to connect things and how to behave in this new philosophy of life, in this attitude toward life, toward reality without being confused and without erring.

The effort is what’s important. The effort in itself builds the right attitude. It’s not like those who say: "The Creator does everything; I don’t care what happens, good or bad. And whoever works on me, it is not a person's actions, it is all the Creator. A person who treats me badly should beat me again; if someone harms me, it’s not that bad" – this is also incorrect. That attitude creates all kinds of mistakes in behavior, and all that was done in religions by those who do not perceive that "there is none else beside Him."

But the effort in connecting to the right source, through the right guidelines of genuine Kabbalists, allows a person to progress, leads to the discovery of this One Force, and builds in him the right attitude.

…but if he thinks that there is another authority and force separate from the Creator, by that he is committing a sin.

This means that he is already erring from the attainment of the goal. That’s the meaning of a sin. It isn't that he sins in doing something bad to the Creator. How can one do something bad to the Creator if He doesn’t have a will to receive? Sinning means that one is not correctly headed toward the attainment of the goal.

Furthermore, he who says that man has his own authority, meaning that he says that yesterday he himself did not want to follow God’s ways; this too is considered to be committing the sin of heresy.

A person who commits heresy is someone who thinks for one minute, for one instance, that it doesn’t come directly from the Creator only.

Meaning that he does not believe that only the Creator leads the world.

"Believing," in Kabbalah means "feeling," "discovering." Why? Faith is the force of Bina. Bina is the force of bestowal. When a person has the strength to bestow, according to the equivalence of form, he discovers and feels the Creator as being entirely the Force of Bestowal. Then a person believes that only the Creator leads the world.

We also learn this from the wisdom of Kabbalah itself. We learn that the Creator created the will to receive, a point of desire, existence from absence. And afterwards everything that happens with this point is its evolvement through the Light, bestowal. If the Force of Bestowal had not connected to that point of desire, that raw point of existence from absence, then that point would be unable to move.

In other words, all the changes within the desire always come through the Light. The Light shakes up the Kelim. The Force of Bestowal is the only one that acts within matter. If it weren't for the breaking of the vessels, when the sparks of Light that entered the will to receive, then the will to receive would be motionless, dead, since what force could make it move? All the forces to move come from the Reshimot, the Lights that left some impression in the desire, and then the desire rises, to want something or to do something, because in the desire itself there is no power to do anything.

We also learn this from Dalet Behinot de Ohr Yashar (four phases of the Direct Light). The more the Light connects and enters the desire by filling it, by showing the desire the Source of Light, the attribute of the Creator, the Host along with the refreshments, through this It plays with the guest. The guest only wants to enjoy, but he can’t move in any direction without the pleasures that the Host introduces to him, and the appearance of the Host before him.

The Creator leading the world means that He leads through pleasures with respect to one's will to receive (which is called "Liba" (heart)) and through this awareness, the sensation of the Source, the purpose, and the process (that’s the way of " Mocha" (mind)).The Creator is the Force that manages one through these channels, through the pleasures and their recognition, and without Him there is no other Force.

But when he has committed a sin [Meaning he becomes detached from this perception] and he must certainly regret it…

Why did one commit a sin? What is the reason that a one becomes detached? Why did he forget about the Source of Life, the source of reality?

…but here too we should place… [this] …in the right order…

Who did this to him and what the reason was that the Creator did this to him? This also comes from the Good and Benevolent Source. Besides relating these things to One Source, arranging them this way, there is now another discernment: "Why should I perform these acts of unification? Do I perform these acts in order to be happy, secure, and to feel good? Thank God there’s One Eternal Force that cares about me. There is none else beside Him. He operates on me, and I am within him like a fetus in my mother's womb. I'm under His control, and thank God whatever happens, everything happens for the best, etc."

Either a person increases his confidence by this so that he is able to soothe his Kelim, thus ending up being a user, a receiver. Or the same pain that one feels from being detached from thinking, feeling and perceiving the Creator as the One Single Force is because through this a person causes Him sorrow. That is, these efforts should not be for the person himself.

Why should a person perceive reality correctly? What’s the result? What does one want to happen? Say, a person perceives reality correctly: the Creator operates alone, He comprises and controls everything. Then what? Why should one do this work, make all these efforts? It is to feel comfortable, confident in control, in a state of "thank God He does everything. I relaxed my heart and felt that everything is okay in my mind, and I'm at peace"? Is this the goal? What would be the result of these efforts?

Baal HaSulam says that now one has to arrange the pain and sorrow that he feels because he previously couldn’t do it. The fact that a person was unable to arrange this before is because the Creator arranged these states for him so that he was unable. What does one regret? A person regrets the Creator’s bad attitude toward him or he regrets not being able to arrange his previous states, the state that he was in a moment ago when he was connected to the Creator with his mind and heart, and with that he was still unable to do good to Him. That’s what Baal HaSulam says.

…here too we should place the pain and sorrow: where does he place the cause of the sin, that it is that point he should be sorry for.

In the end, one either regrets it, or on the contrary, one is happy. Who gains and who loses? Why does a person, advancing, make the unification of "Israel, the Torah, and the Creator are one" as Baal HaSulam explains this in the Letters on page 64?

And a man should then feel sorry and say: "I committed a sin because the Creator hurled me down from holiness…

In other words, it wasn’t man's doing, but His. He threw the person out of sanctity. Of course if the person was outside the unification with Him called "holiness," even for a moment, is because He did it.

[He threw me] a place of filth, to the lavatory, where the filth is."

The filthy things are all alien thoughts that a person has, which he cannot tie with the Creator as thoughts that connect him to the Creator directly.

That is to say that God gave him a desire and a craving to amuse himself and breathe air in a place of stench.

What does that mean? At that moment, a person was not controlled by the attributes of bestowal. They are called Fresh Air.

(And one might say, as it says in the books, that sometimes a man incarnates in the body of a pig, that he receives a desire and craving to take livelihood from things he had already determined were litter, but now he again wants to revive himself in them).

This means that he vomited these things before, but now he eats them again.

And also when a man feels he’s in a state of ascent, [Not in descent, as Baal HaSulam was talking about in the previous section] and tastes some good flavor in the work, he must not say: "Now I am in a state where I understand that it is worthwhile to worship God." [Where does one get these thoughts, that nice pleasant sensation?] Rather he should know that now the Lord has fancied him [that now the Creator arranges these sensations and states in him now.]

To a person it seems like a good state or a bad state, a place of stench, or a place of holiness. The Creator takes him through all these states.

What is the reason that it is sometimes the Creator treats him like this, and sometimes like that? We cannot calculate it accurately because a person is only a tiny particle of a huge system of souls interconnected in the single body of Adam ha Rishon (the First Man). It’s impossible for one corrupted person, one corrupted cell to calculate this with respect with the whole body, to which it should provide its correct participation. That’s why a person is unable to calculate this in any way. That will only be possible at the end of the general correction of all the souls, of all of these cells, when a person comes to sense the general life of the body. It’s a huge degree.

This whole body is corrected already. It’s in the Gmar Tikkun (end of correction). Aside from the person who is now making the effort to unite these things to the One Source that operates in this general body, everything is corrected. When a person progresses and attaches himself to all the cells; when he prepares himself to serve the whole body, taking only what’s necessary for his existence and (using) everything else to participate in the life of the general body, in bestowal for everyone, he comes to the degree, when he participates in this general life of the body more and more, until he reaches the last degree called the Gmar Tikkun.

Only then can he make the right calculations, because he discovers everything, and he now belongs to the system, he is now integrated in all the cells correctly. Only then can he know why the Creator previously treated him in ways that were seemingly bad or seemingly good. It was as if he was fancied by the Creator one time, and as if the Creator kicked him out another time. Only from the degree of the Gmar Tikkun does a person begin to see.

But then a person can’t say that once the Creator didn’t love him, that He rejected him, and another time He brought him closer and loved him. Obviously, these are the words of a person who is still on the way, talking about his impressions from the changes that he senses on the part of the Creator.

Baal HaSulam writes that in any case…

…he should be careful never to leave the domain of holiness, [What’s the domain of holiness?] and say that there is another operating force besides the Creator. (But this means that the matter of finding favor in the eyes of the Lord, or the opposite [not finding it] , does not depend on man himself, but everything [comes from Above] depends on God. And man, with his external mind, cannot comprehend why now the Lord likes him and after that He does not).

"External mind" means that a person is still not integrated in the system, he is not an inseparable part immersed in the Creator according to the law of equivalence of form, which enables him to understand all of the Creator’s actions and thoughts. Without this, he cannot justify or even understand what happens to him and why is it so.

We said more than once that a person divides the influences on him into good and bad from within his own attributes, according to the sensation in the desires, as it is said, "Everyone judges by his own defect." If the desires are egoistic, a person feels good when the desires are filled; if desires are altruistic, one feels good when he can bestow, give.

Accordingly, a person determines how the Creator treats him. If "there is none else beside Him," then One Force arranges his corrections, gives him the possibilities to feel the phenomena in the desires this way. Only to the extent that a person corrects his desires according to the Creator, does he acquire, together with the desires, along with them and according to their correction, the right intellect to understand why it happens this way in spirituality, in bestowal.

Interestingly, then, he connects all the previous states that he’s experienced to the present states as well, and they all operate as one. He sees and feels that the Creator never treated him badly. But it seemed that way to him because he was detached from uniting everything to "there is none else beside Him."

This principle of "there is none else beside Him" is the source of all evil and all good in the mind and in the heart, in the sensations and the confusion that we have in life.

And likewise when he regrets that the Creator does not draw him near, he should also be careful not to feel sorry for himself…

It other words, a person asks, "Why doesn’t the Creator bring me closer? Where are You? Why don't You finally do something?"

It seems to us that prayer, raising MAN is seemingly when a person gets mad and shouts and cries. It also written that, "The people of Israel sighed by reason of the bondage." But what’s this sigh? What is the weakness and pressure that a person should discover so that something will happen to him? With respect to what discernment? Baal HaSulam says that…

…he should also be careful not to feel sorry for himself [a person shouldn't want to improve his own state for himself], for having been distanced from the Creator, for by so doing he becomes a recipient for his own benefit ["I want to come closer, I want to feel good and justify the Creator" – "I." So then what?], and he who receives is separated from the Creator.

Of course, this demand doesn’t get the response from Above. It is separated from that very force "there is none else beside Him," which can influence him, open up and correct his Kli. This is because that demand is still not the right Kli for correction. When a person cries, it’s as if he is not heard, because his cries are still for that will to receive that he’s in. What’s to correct if a person complains about not having anything in his box, in his vessel of reception.

Rather he should regret the exile of the Divine Presence…

He should be entirely detached from his Kelim, whether they’re filled with the understanding and perception or not. He should not ascribe any results or phenomena of rising to the next phase to himself so that his request is entirely detached from him. It is like a cell in the body that cares only about the other cells and how to benefit them.

...meaning, for inflicting sorrow upon the Divine Presence [anguish to the Creator]

Why should one think that way? Can the Creator feel sorrow? He is in bestowal. He is in superiority and Godliness. He doesn’t have vessels of reception. How can He feel good or bad from anything that a person can do or induce to His state?

We are talking about the Host who loves the guest and wants to give him. With respect to giving to the guest, we say that the Host is happy if the guest is happy, and the Host regrets if the guest is sorry. It’s not that the guest does anything to the Host, but with respect to the guest, that’s how He expresses His state.

That’s what we call the joy of Divinity or the sorrow of Divinity. Divinity comes from the Hebrew word Shochen (dweller) in the creatures. If It dwells in them, this means that He is happy with them for being given the chance to dwell in them, like the Host who is happy to give what He has to the guest. If the guest cannot do this, then the Host feels sorrow.

…meaning, for inflicting sorrow upon the Divine Presence.

One should take as an example when a small organ of a person is sore [say a little finger]. The pain is still felt mainly in the heart and mind…

If a person has a little thorn in his little finger, that’s it. He can’t think about anything else, or be happy about anything until he gets rid of that little pain. It only shows how much a little pain can influence the whole body.

If a person is a small cell in the whole of Adam ha Rishon, the common soul, and he is corrupted, then that corruption is felt in all the other cells, within the whole system. That cell suffers not because there is a little thorn in it, but because through it, the pain goes to all the other cells. If a person suffers not for himself, but for the pain that he causes the whole body, the corruption he causes within the entirety of souls, and because the Creator can’t unite with them and dwell in them, then this is called the real, correct sorrow. This is what he should really regret.

A person should not take into account his own little pain, but try to be connected to all the other cells in such a way that he feels the pain that he causes in them with his own corruption. Then his corruption will not seem so small to him or only at his own expense. "Why am I so corrupted? Shouldn't I deserve to have something?" He should feel his corruption and the kind of corruption that he causes others. He should feel how he is unavoidably in them since the whole system is built like that, and how he causes pain to the Creator who can’t connect, clothe in this system, be in all the souls because of this corrupted Kli of a private person.

The pain is still felt mainly in the heart and mind, which are the generality of man. [It’s the same with the general system of the souls.] And certainly the sensation of a single organ [a little cell] cannot resemble the sensation of a person’s full stature, where most of the pain is felt.

Likewise is the pain that a person feels when he is detached from the Lord…

Even when he doesn’t relate it to himself, but to how much he would like to do good to the Creator, if he thinks only of himself and not about the whole system, that too is a Klipa. In this too, he is considering his own perception rather than acting from within a general system, in respect to the Creator.

…since man is but a single organ of the Divine Presence [the entirety of all souls. Divine Presence (Shechina) is the Kli where the Creator (Shochen) dwells.], for the Divine Presence is the soul of Israel in general. [Meaning that those are desires that want Dvekut (adhesion).] Therefore the sensation of a single organ does not resemble the sensation of the pain in general. That is to say that the Divine Presence regrets that there are parts of it that are detached from it, which she cannot provide for.

There is a general desire of the system of Adam ha Rishon that must be corrected and be a Kli for the reception of all the Upper Light.

(And that might be the meaning of the words: "When a man regrets, the Divine Presence says: " It is lighter than my head" ). And if man does not relate the sorrow at being distant from God to himself, he is saved from falling into the trap of the desire to receive for himself, which is the separation from holiness.

The best means for a person to know whether he is in the right direction with respect to the Creator, to judge, decide and progress, is when his sensation and understanding of how the Creator treats him and his feelings toward the Creator go through the system of the souls. That’s the only solution to be correctly connected to the Creator and to calibrate himself in the right direction toward Him, and not toward some imaginary goal to something else.

The same applies when one feels somewhat closer to holiness, when he is happy at having merited favor in the eyes of the Lord…

He feels happy because of this. It is not because he controls or decides this. What is this joy? Is this joy from the vessels of reception or vessels of bestowal?

…he must say that the core of his joy is that now there is joy in the Divine Presence…

One should discern and see if he is happy because he is detached from the result of happiness in his Kelim and happy for giving the Creator an opportunity to clothe within the rest of the souls in the general system, and that gives him joy. If he sees himself as a worker, who operates the general system of the souls toward the Creator, then this is sacred joy; otherwise it’s for oneself.

In this too there can be an incorrect thought that, "I did this act, and I made the Creator happy." This too, should be tested to see that it doesn’t increase his pride, and causes even more corrupted desire than before. The more he serves others, meaning takes the results as joy or worry of others instead of his own, by that he is saved from being a receiver.

[He is happy] …that now there is joy in the Divine Presence, from being able to bring her private organ [a person] near her [to give in such a way that he will make a place for the appearance of Light in the general Kli], and not send it away.

That is, (the Divine Presence is not) detaching him from the sensation of the whole system, when a person doesn’t feel the system, doesn’t think about it and is detached from it. His calculation is not for the individual, but for the general system and the Creator that dwells in the system of the souls.

The system of the souls is entirely corrected and a person sees that his participation, whether correct or incorrect, operates the whole system. By correcting himself, he allows the Creator to enter the Kelim, and by not being able to correct himself for whatever reason, he causes sorrow .

And man rejoices at having been endowed with the ability to please the Divine Presence.

Joy is a result of it, and then it’s not for himself. He is happy with the joy of the Kli that appears in a seemingly unfamiliar, another Kli. But how can he be happy about it? It’s because he connects as an element within that Kli and becomes a partner integrated within it.

And this goes by the same token, because the joy that individual feels is only a part of the joy that the whole feels. And through these calculations he loses his individuality…

(It happens) to such an extent that he becomes detached entirely from himself and stops feeling it. He feels himself immersed in all the other souls and in them he feels his life. It's like a mother and her children. She doesn’t have desires for herself, but only to serve, raise and fill them.

…and avoids being trapped by the Other Side, which is the will to receive for himself.

He doesn’t have any thought of himself. He entirely loses this calculation, but all these calculations are in seemingly foreign Kelim, wherefore now he connects them to himself. In his attitude toward them he is now in a state of "Love thy friend as thyself."

Although, the will to receive is necessary…

That is, a person works only out of his own nature. He doesn’t become an angel. On the contrary, he needs all of the natural forces in him.

[Thus he has to work from within the will to receive] …since that constitutes a person, since anything which exists in a person apart from the desire to receive is attributed to the Creator. [The Creator gives him these corrections, these additions on top of his will to receive.] Nevertheless, the will to receive pleasure should be corrected to a form of bestowal.

In other words, the pleasure felt within the will to receive, which is actually the whole Kli, is the means that a person has: "What do I feel, good or bad? How do I work now with all that I have in my mind and heart as with my tool, with my weapon?"

[We should come to a state where] …the will to receive pleasure should be corrected to a form of bestowal. That is to say, that the pleasure and joy, taken by the will to receive, should be intended to bring contentment above, because there is pleasure below.

It means that a person is willing to feel the pleasure in him if by this he brings pleasure to the Creator. A person first of all takes His Kli. If he feels His Kli and is certain that he is connected to it, then to the extent that he tests himself and knows that he can now bring Him pleasure through his own enjoyment, to that extent he allows himself to enjoy. Then his enjoyment, his Kli becomes a means to fill the Creator’s Kli.

Does the Creator have Kelim? Does He have a will to receive? Of course not. So how can He regret or enjoy anything that a person can give Him? What does He need: money honor, knowledge? He needs to fill with love, because "it is the nature of Good to do good." Giving Him a chance to do good is called filling Him.

[We should rejoice that it is] to bring contentment above because there is pleasure below. For that was the purpose of creation, to benefit His creations. And this is called the joy of the Divine Presence above.

For this reason [when a person corrects his attitude and has the right connection with the Creator], man must seek advice as to how he can cause contentment above.

That is, (man should seek advice as to) how much he should cleanse himself of all kinds of calculations and sensations so that they become detached from him, but through the general system of the souls, become the cause for the Creator to fill them. Then, that will be his only goal. He’ll operate himself and accordingly, he’ll enjoy in order to bring pleasure to the Creator through the system of Adam ha Rishon.

And certainly, if he receives pleasure, contentment shall be felt above. Therefore, he should long to always be in the King’s palace…

It's not because one is happy to be there, in eternity and perfection. A person should interpret what it means to be in the King’s Palace. It is the vessel of bestowal, "Bina," which controls the will to receive, and then a person reaches Keter, the King’s Palace.

…and to have the ability to play with the King’s treasures. [That is, with all the Lights that work on all the desires that Creator created in existence from absence and that came to a state that "there is none else beside Him."] And that will certainly cause contentment above. It follows that his entire longing should be for the sake of the Creator.

As we learn, besides the will to receive that was created, yearning is the additional force which a person obtains. We learn about the World of Ein Sof (Infinity), that Malchut de Ein Sof came out of the evolution of the four phases of the Direct Light.

What separates, what is the difference between Malchut de Ein Sof, which is Behina Dalet (Phase Four) and Behina Aleph (Phase One)? Behina Aleph is a desire that was created by the Creator and Behina Dalet has a desire and a yearning. This yearning is the additional force, which Malchut discovers by discovering that there is a Host, the Creator, the Source for the pleasure. The desire feels the pleasure. The yearning is an additional desire with respect to the Giver of the pleasure.

Baal HaSulam says here that "his entire longing," the additional forces that a person discovers by discovering the Creator as the Source, as "There is none else beside Him," everything that he finds "should be for the sake of the Creator," in order to bestow.

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