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Kabbalah as a Root of All Sciences

The revelation of this world and the order of its existence is an amazing science. In the same way, the revelation of the Creator's light in the world as a reality of levels and modes of influence constitutes a wonderful science as well.

We reveal our world and use what we see in it for our needs. We discover various ways to transform and adapt it to ourselves too. We see how different our life becomes as we begin to reveal the world, its order, and the way to use it because we attain an entirely new universe, new volume, and new order. However, unlike in our world, we do not merely improve our ability to exist comfortably and safely. The revelation of the Upper World brings us completely different sensations, attainments of eternity, and perfection that cannot be found in this world. The extent of man's ability to identify and unite himself with the Supreme Governing Force enables him to be free of fear and worry about his present and future.

Therefore, a science about the attainment of such states and the use of them for man's further altruistic development in resemblance to the Creator is beyond doubt an amazing one.

For example, physics, which represents a particular kind of knowledge relevant in our small particular world, is something special in its own field and no other science is included within it.

We speak only about one field of research of our world from a certain angle, with the help of certain methods. The data that we receive is called physics. By researching our world in some other way, we accumulate a different kind of data that one might call chemistry.

We might call a third way of researching the world biology, and so on. That is to say, a different science will always emerge according to our attitude towards the world, the particular way the data is gathered, and the use of certain instruments or programs.

These different chunks of data may intersect; we may combine physics, chemistry, biology, and mechanics if we see some interdependence among these fields of science. Moreover, since our sciences are distinctly separate, even in combination, they can only be applied within the limits of the world in which we exist and perceive.

The wisdom of Kabbalah is based on the universal knowledge of all the levels (inanimate, vegetative, animate, and human) and all of their particular manifestations that are included in the plan of the Upper Governing Force, meaning everything that corresponds with its purpose.

What is the subject of Kabbalah? It studies all that was created by the Creator, all that bears the name of creation.. The subject of Kabbalah is the material of creation and everything that happens to it, the influences, the laws, and how these laws can be apprehended so that man will be able to control his destiny and achieve the ultimate state. It helps us to encompass the entire universe and all of its laws to become the unique creation made by the Creator. This science leads a person to the state of uniqueness with regard to the Creator since He is unique.

It includes all the individual varieties and metamorphoses through which the created desire to receive pleasure (matter of creation) must go, as well as all of the particular sciences that we have developed based on our small experience of interacting with the material of our world. Not only does the science of Kabbalah include these sciences, but it also reveals all the laws of the universe because it researches matter at its most profound level.

Therefore, all sciences in the world are included in Kabbalah; it equalizes them and brings them into accord with itself.

We reduce all sciences to a common denominator without diminishing their significance; on the contrary, we completely attain them. How much more can physics reveal to us than what can be attained in the egoistical attitude towards the material? The same may be said about chemistry, biology and other natural sciences.

For instance, physics, astronomy, and music precisely correspond to the order of worlds and Sefirot. That is, all sciences (even in our world, in accordance with the law of root and branch) conform by their single and unique connection to Kabbalah to resemble it. This indicates how the wisdom of Kabbalah depends on all sciences, while they in their turn depend on it. Hence, the progress of the sciences is conditioned by their integration with Kabbalah which originally incorporates them all.

We have learned during the last forty or fifty years that the sciences all over the world have practically stopped developing (development is limited primarily to new technologies). Some voices today herald the end of all sciences. Their further development (as scientists assert) depends on how the observer, researcher, and scientist will change.

A scientist should change the means of his research and study the material in terms of its similarity to himself, by letting it in, and not just researching the material outside of himself. He must gradually acquire altruistic properties and find a way to move out of himself. Everything that we could learn about the surrounding world by absorbing the information about it, we have practically learned already. Of course, we can continue accumulating data, but it will bring us nothing new.

Any additional knowledge that we might receive about the world from our study of its contents comes to us by entering into it, not by merely absorbing information or isolating ourselves from the outer world and the researched objects. Therefore, before embarking upon our research, we must first acquire the property of bestowal.

We will be able to gain knowledge of the world's objects only to the extent that we include them in ourselves, transcend the limits of our egoistical "I," and enter their desires and properties. The science that was based on absorption and reception has ended. The development of a new level of the altruistic science, which researches the universe beyond the observer, begins.

Hence, the union of physics, chemistry, and all the other natural sciences with Kabbalah promotes their further development - not inwardly, where they have already reached satiation, but outwardly. It turns out that the future development of all sciences depends on their integration with the science of Kabbalah. Herein lies their salvation and subsequent development; otherwise we will neither discover nor achieve anything with their help.

We see it in all natural sciences: astronomy, physics, chemistry, biology, geography, botany, geology, etc.; none of them has been making any headway for decades even though they are still accumulating bits of additional data here and there. Moreover, this may even be seen in the Nobel Prizes and various other indications that point to a general crisis of all sciences. There is no solution to this problem because all resources and opportunities of egoistically researching the surrounding world are exhausted today. If the researcher becomes an altruist, he will begin studying this world abstractedly from himself, in its external form. (Consequently, the reality of this world will become a spiritual reality for him.) We used to believe that our attitude towards the world did not introduce any disturbances into it; however, our belief proved to be wrong over time. Subsequently, scientists began to understand that the world that we perceive is utterly subjective and depends completely on our attributes.

The researcher's properties change; with them changes the picture of the world that he perceives. Therefore, this researcher's ethical standards, his attitude towards the universe and he himself should be taken into serious consideration. Introduction of his attitude changes his perception of reality so drastically that he literally begins to see a very different world.

Question: If scientific discoveries are used to advance the evolution of humankind, does it mean that people will be developing now in some other way?

The development of man's inner, egoistical desire compelled him to move from place to place, both inwardly and outwardly in his attainments and discoveries. Consequently his egoistical desire has presently achieved its maximum, meaning it does not stimulate or propel him forward anymore.

We have already reached a state where this desire should finally be fitted with a different, altruistic intention. Thus, we will be able to advance and ascend 125 levels that rise from our world to the world of Infinity. In the framework of our world we have practically achieved the peak of our egoism's use.

We can only continue increasing the volume of our achievements. However, this will undoubtedly be for our detriment. In principle, as it is said in all the Kabbalistic books and as modern science corroborates, humankind is now entering a new stage. Scientists sense it and Kabbalists know that humankind is beginning to realize the evil of its egoistical, introversive and absorption-oriented development. The next stage will be marked by man's ability to transcend his "self."

Therefore, evolution does not depend on discoveries: our egoism has been exhausted and stopped motivating us to make any new findings. The period from the middle of the 19th until the middle of the 20th century was the age of the most dramatic discoveries in natural sciences, but that was when it all ended. Today we are going to continue accumulating data for a while, but no cardinal changes will take place. Scientists are aware of that, and we have been witnessing this process for the last 50 years.

Question: How then will the previous desires be revealed, those that precede the desire for knowledge?

If a person moves from bodily desires to the desires for riches, power and knowledge, or if he already aspires to the spiritual, does it mean that he realized his previous desires? He did realize them in dozens of his previous incarnations and will continue to do so when he aspires to spirituality.

Prior to obtaining the Masach (screen), man's first years of Kabbalah studies will be years of the further development of all his previous desires. He will crave bodily pleasures, riches, fame, power, knowledge and spirituality. These five kinds of desires, which correspond with the five levels of his egoism, will continue to be processed within him until his spiritual aspiration finally prevails over all the rest of his desires.

This will take place at the last stage, in the so-called period of preparation for entering the Upper World. If the desire to attain the Upper World starts speaking in a person, he will then continue working on his other desires, but from the perspective of his efforts to enter the spiritual world.

We can see how our students go through several years of preparation for the entrance into the Upper World. They experience all of these states and aspirations; they are thrown from one passion into another. A person is obliged to go through all of these hurdles because he will otherwise not be able to achieve anything.

Necessity of Studying Kabbalah

Since the science of Kabbalah addresses the revelation of the Upper World that controls us, it is understood that there is no other science of equal importance for our existence.

We are controlled by some force and, being completely dependent on it, we happen to be small and insignificant creatures that have no idea what is going to happen to us the next moment. We do not understand how we can possibly influence our destiny. From this, it naturally follows that we have to know what affects us and how we can intervene by correcting this influence and determine our future states. That is the most important thing.

If there is a science that enables us to control our destiny, our future states, this science is certainly the most important one. Nothing else is needed. With its help, I can be healthy, happy, rich, respected, wise, and powerful. Perhaps, I can do everything.

All of humanity gradually evolves and begins to realize that without the knowledge of the all-encompassing Governing Force we will not be able to survive.

On the one hand, this science is important, but on the other hand, I have no special desire to master it (which is quite a difficult task). So what should I do? Events unfold according to the principle, "batting one's way to happiness": Every person experiences suffering in order to understand on what his life really depends. Therefore, the entire humanity gradually develops and realizes that we are unable to survive without the knowledge of this science. When the question of survival arises, everyone will feel the need for Kabbalah.

Scientists/Kabbalists intended to create a system of attainment that would be suitable for our time, when humankind would finally realize the necessity of discovering the Upper Governance.

In any case, we will have to attain the science of Kabbalah and master it, but this may result from enormous suffering. What should be done to help people realize the necessity of this knowledge, to forestall these sufferings and quickly reach the ultimate state? This can be achieved only on the condition that, with the help of Kabbalists, we will take the control of our destiny in our own hands.

Therefore, for many centuries and until our time, Kabbalists have been secretly developing this wisdom. However, it had to be concealed for only a certain period. As "The Book of Zohar" says, "The wisdom of Kabbalah will be revealed at the end of days." Everyone will attain all the supernal levels, the essence of created beings and their conduct in this world, which is like an imprint of the Upper World.

The time will come when all the people will aspire to find out how our world's structure corresponds to that of the Upper One, what descends to us from above and how the Upper World controls ours. This will become an absolute necessity for them; they will not be able to exist without it. People have to understand from where all the blows and misfortunes that befall them come. They have to learn how to prevent them and make their life manageable, safe, and comfortable.

This will compel humanity to attain the Upper World, to understand how and what descends to us from it, and how we can intervene in this system of governance.

The revelation of the Upper Governance is not a momentary action, but a systematic process of attainment over a substantial amount of time. A person gradually prepares himself for the attainment of the Upper Reality just as we attain common sciences. I do not become a scientist or researcher in one day. I discover something new and have to learn everything that was before me. First, I have to go to kindergarten, to school, then to college and only after a period of preparation, I can become a researcher.

A person begins studying the spiritual processes that govern him. The Upper level or the Creator (it makes no difference what we call it) shows man how it controls him, thus enabling him to take control into his hands. In this way, a mother teaches her baby by giving it an example and encouraging it to repeat her actions. Similarly, the Upper level demonstrates how it controls us and instructs us to begin controlling the rest of the world through controlling ourselves. Yet, we have to control correctly, the way the Upper level does. That is what the attainment of Kabbalah and the Upper World is all about.

Man reveals the increasingly deeper levels of the Upper Governance, and in accordance with this revelation he is allowed to enter this system of control and to intervene in its work.

This process of spiritual attainment consists of levels, one above another, like rungs of a ladder. I gradually, more and more, deeper and deeper perceive the structure of the spiritual world, master it, and replace this system of control with my own desire. As soon as I do that, everything turns into good for me. I immediately reach the state of comfort, security, eternity, and perfection.

Opponents of Kabbalah may object to the study of the science, asserting that it is intended solely for those who have already achieved a certain degree of revelation of the Upper Governing Force. In that case, what obligation, and necessity can there be for the majority of the people to study this wisdom?

Some people believe that this science is not meant for an ordinary person. Perhaps only a limited number of people should study it. Why should a worker, a salesman or a clerk study Kabbalah? Let the chosen few remarkable personalities delve into its secrets and by taking control over our existence make our future better and safer....

The fact is that there are actions that everyone must perform in this world in order to prepare for the achievement of the purpose of his existence - the attainment of the Upper Force. Since every person constitutes an individual creation, he is obliged to reach similarity to the Creator, and no one will be able to avoid this task.

Because man's revelation of the Upper Force is dependent on his equivalence with it, the study of Kabbalah should be accompanied by the intention to become similar to the Creator. This clearly means that everyone has to engage in the study of Kabbalah. Every human being must become equivalent to the Creator, to assume control of the part of the world that was destined for him. All of us have to control the world, but each one should be responsible for his own part. (Kabbalah can help us to achieve that goal.)

The study of this science consists of two parts: man uses the first when he can already feel the spiritual world. The book lying before him describes the laws of governance of the Upper Realm and our world in accordance with the development of creation from up down.

The second, preparatory part of the science of Kabbalah is for those who have not entered the system of governance. With the help of the studied material, we stimulate such changes in ourselves that assist us in entering the system of governance and beginning to control it.

In other words, the study of the science is divided into two parts: one prepares a person to enter the process of governance and teaches him how to control it, and the other enables him to realize this control.

While an ordinary scientist studies his science without changing himself, the science of Kabbalah teaches us how we can change our nature and destiny. It transforms man so that he changes his destiny correctly, becomes equal with Creator, and consequently, to the degree of his equivalence to the Creator, takes over the management of the world.

Since the revelation of the Upper Force is only possible to the extent of one's similarity to it (i.e., the assumption of governance is possible to the extent of one's congruence with this governance), the intention to reach such a state should accompany the study of Kabbalah.

When I study the science of Kabbalah, I am obliged to concentrate on the intention for bestowal in order to be able to manage the world correctly. Only then will I be allowed to do that.

In our world, we have to receive diplomas, certificates and licenses in order to be allowed to work (our influence can be positive or negative). To be sure that we will cause no harm and will do our job well, we undergo preliminary training, acquire various skills and learn how to activate the system. The same goes for the science of Kabbalah.

The Creator governs with absolute kindness and in absolute perfection. If you wish to control some part of the universe, you have to achieve some similarity to the Him. The more one wants to assume control of the universe, the more similar one's properties have to become to the Creator's. Ultimately, the Creator passes control to a person to the extent that he can handle it.

This state is called "Edut" (Creator's testimony). The Creator testifies to man's ability to take control of the world and passes it to him. In a way, the Kabbalist at a certain level declares: this is the extent of my similarity to the Creator and I can manage the worlds accordingly.

Since man initially lacks the intention to change his properties from egoistical to altruistic, he needs a suitable society that will stimulate in him this minimal aspiration to similarity with the Creator.

We define the science of Kabbalah as a means to achieve this goal quickly. We will achieve it anyway, but does that mean we have to close our books and go home to sleep? In that case, dreadful sufferings will spur us on to move forward.

The science of Kabbalah is intended to help us adopt new properties more quickly, acquire altruistic intentions instead of egoistical, so that we might outstrip the sufferings that are bound to catch up with us otherwise. By convincing ourselves that the science of Kabbalah is good, we can avoid suffering.

The principal problem is to aspire to become an altruist before I am forced to it under severe pressure. How can I possibly persuade myself? I still have an opportunity to enjoy life or I do not have enough strength to attain altruism. Even if I am almost completely disillusioned, I feel that I am opposite to the Creator. Why on earth should I aspire to adopt His properties?

It turns out that in order to persuade myself before sufferings compel me, I need an external motivating system that will provide me with suffering (albeit not as blows, but in the form of persuasion).

We observe it in our daily life. For instance, I understand that smoking is harmful, but it brings me pleasure. How can I give up smoking before a grave illness forces me to get rid of this habit?

To that end, I must stimulate within me such a fear and realization of evil as if I were already mortally sick. Who can convince me? I will never be able to achieve it by myself.

Consequently, I have to find a group, a society, or advertising that would give me the sensation of my insignificance and evil, my corrupt and imperfect condition. While still feeling well, I would be so terrified and anxious that I would quit smoking, that is, propelled into a better state.

Thus, we have to create a proper environment (organize a society, have a teacher and books) that would persuade us to move forward even though we feel no special need for that.

The Baal HaSulam tells us about it in his article "Freedom of Will."

Thus, mastering the wisdom of Kabbalah falls into two stages:

1. Revelation of the Upper force is a preliminary stage prior to the first contact.

2. Studying and using the Upper force. As the scientist in this world, a person studies and realizes all that he attains in the Upper World.

Both the preliminary and the subsequent stages make up the science of Kabbalah. A person can pass through these two stages only by way of learning it.

One cannot advance towards the Machsom by any other means. A group, a teacher and discussions are only meant to stir such an aspiration in me. Subsequently, I have to realize this aspiration to attain spirituality and to change my natural properties with the help of special Kabbalistic books.

In other words, I need a society that would compel me to correct myself. When I open a Kabbalistic book and at the same time wish to be corrected with its help, I attract the so-called surrounding Light (Ohr Makif) that begins changing me.

From this, we see the difference between Kabbalah and the natural sciences. On the one hand we attain the natural sciences with our five innate senses; on the other hand the research of the wisdom of Kabbalah commences although we cannot yet feel the subject of our studies. In the process of learning we acquire a new sense.

At the first stage I need to acquire the screen; at the second, furnished with the screen and with the help of my egoism, I start working on the way the spiritual Kli, Partzuf acts.

This new sense marks the beginning of the second stage of our attainment of the Upper World and the Governing Force, namely Kabbalah proper. The first stage is merely a preparation, much the same as any trade in this world requires preliminary training before it is practiced.

Question: You say that a person assumes control according to the extent of his correction. How can he correct and why does he have to govern the universe?

How can a person rule over the universe and why does he have to? The entire universe is merely a desire created by the Creator. All the worlds are the sensations within this desire. Nothing exists on the outside. There is only Atzmuto (the Creator's essence). The Creator created only desire. Everything the created desire perceives inside is called its states, its worlds.

The Creator's control over this desire is absolute. He always affects it in the same way. Ever since He started affecting us (if the category of time is applicable here to begin with), He affects us in exactly the same manner, that is, He is good, kind and never changes. The Creator is invariable. To change something means to improve or to worsen it; nothing like that exists in the Creator.

The Creator constantly governs everything. What does this mean? His attitude towards creation is constant, whereas creation perceives its own changes in accordance with its similarity to Him.

To take over the Creator's governance means to adopt his attitude toward this egoistical desire.

We are not this desire. Man's "I" is his attitude towards it. Our "I" appeared as a combination of Bina and Malchut. The Creator's part in an animal is called "man." What entered into desires from above (from the first nine Sefirot) is man's "I." It should be corrected because it exists in us in a negative, egoistical form. We have to make the "I" similar to the Creator's attitude toward this desire, while one's egoism and desire need no correction at all.

If a person begins to treat this desire objectively, as if observing it from a distance as the third party, as the Creator, from aside, if he wants to have the Creator's attitude toward it, he becomes similar to Him. He adopts the Creator attitude; in other words, he takes control over the universe from the Creator's hands.

What does he gain from that? Within his "I" he becomes equal to the Creator in his attitude to the material of creation (desire) and consequently achieves the purpose of creation.

The purpose of creation lies in its union with the Creator, in merging my intentions and desires, motives and impulses with His to such that He and I become one. The initially created desire is an external object for both the Creator and me. We govern, influence it together in order to equalize our actions with regard to the third object.

Question: How will the wisdom of Kabbalah be revealed to all after its centuries-old concealment? What is the mechanism of this revelation?

The mechanism of revelation of the science of Kabbalah works through all the elements of creation. Kabbalah encompasses the entire universe, its nature and governance, all the stages of its development from the very beginning to the very end.

In other words, Kabbalah is a science about the creation, excluding the Creator Himself. Therefore, it will be revealed in all manifestations. Whatever a person may think, decide, or do in the process of his existence on the earth, he will begin to manifest in everything the need to change his attitude toward these actions, decisions and thoughts.

His attitude will become cardinally different and the entire reality will compel him to acquire the properties of bestowal. Unless humankind decides willingly to study Kabbalah, it will have to experience horrifying circumstances until it realizes the need to master this science.

We are trying to make this process nice and painless, to follow the so-called path of Kabbalah, and avoid suffering. We hope that we will manage somehow to explain to people what their further development is like and what one must do to be rid of sufferings. We will do the best we can, but if we do not succeed, suffering will do the rest. Nevertheless, the revelation will take place through all fields of human activity.

Responsibility to Pass the Method of Perception

In accordance with the general law of nature, every human being in the world should develop his sixth sense of perception and attain the entire universe in it.

There is a law according to which a person (regardless of whether he wants it or not) must reach such a level in his evolution where he becomes equal to the Creator. Everyone becomes similar to the Creator in accordance with his Kli. As a result of merging into one whole Kli, we become completely equal to Him, i.e., to His manifestation with regard to the desire that He created.

In light of the purpose of creation, the group of Kabbalists is responsible for:

Kabbalists trace their origins to a group of Abraham's disciples that over thousands of years transformed into a nation. However, individual Kabbalists have existed in the midst of this nation. Now we come to a situation where these Kabbalists ought first to teach their own people (i.e., organize them as a Kabbalistic group again) that they might subsequently become the source of Kabbalah for the entire world.

We do not know exactly how it will be realized. Kabbalists and prophets tell us about it. We cannot say anything about something that we have not yet attained. Kabbalah is a practical science that speaks only about what has already materialized. Otherwise, we do not speak about it for we have no idea of what it will be like.

In principle, the consecutive actions will be as follows: Kabbalists living today will be teaching their nation, which in turn will teach the rest of the world. That is exactly how this nation came into being - as a Kabbalistic group. It so happened that they temporarily (for a few thousand years) forgot about their predestination. However, they are bound to remember and realize it. There is no getting away; they are called the divinely chosen people in accordance with their ultimate purpose - to pass the knowledge of Kabbalah to the world.

On the one hand, the failure to accomplish this mission represents the cause of anti-Semitism, the grievance of all the nations against Jews for their misconduct and failure to reveal the Divine goodness. To be sure, Jews subconsciously feel themselves guilty.

On the other hand, one may say that after the Jewish people had lost all contact with Kabbalah and it turned into a legend of the past, Judaism emerged as a set of rituals for the masses, which later gave rise to Christianity and Islam.

It is no secret that other nations modified and adopted some of the external practices of the Jews after they had fallen from the spiritual to the egoistical level during the destruction of the First Temple and especially after the destruction of the Second Temple. The entire nation (excluding a few dozen individual Kabbalists) had lost contact with the Upper World.

People were left only with the rituals that eventually led to the situation in which other faiths and religions appeared as copies of those rituals (some of them had appeared earlier, in the time of Abraham). Philosophy came into being in around the 10th century B.C. It originated from the writings of our prophets.

Because the people still remembered the attainments of their ancestors, they replaced the lost wisdom with external rites and traditions. This occurred at the period of the Second Temple's destruction. Later, the Jews even forgot the very notion of a different level of perception of the world, a level on which their ancestors existed.

This seems utterly incredible, but just as a person who has some attainment of the Upper World and then completely loses it (as if someone deletes all information about it without leaving a trace), likewise the generation that lived at the time of the Second Temple was completely cut off from the spiritual sensations and left with the perception of only this world. The perception of our world seemed the only significant reality that determined man's existence. All the governing forces behind this world simply ceased to exist; that is how they felt. So this phenomenon is called the destruction of the Temple and exile from the Upper World.

Naturally, their children and the subsequent generations were developing in absolute detachment from the Upper World and the Creator. They replaced inner, Kabbalistic, spiritual actions of governing the universe with mechanical rituals.

The Baal HaSulam describes it in a parable about a man who found himself in a strange country. (The man is symbolic of us; we exist in this world and forgot about the Upper World. We do not know what happened to us; we too were all in a different state, registered in our Reshimot, in our spiritual gene). He completely forgot his homeland, until one day a book about a distant, wonderful place fell into his hands. Suddenly he remembered that the beautiful country is where he had come from. Similarly, all of us should regain the ability to perceive the Upper World.

While studying Kabbalah, reading about it, we gradually begin to feel that we are related to the spiritual world and must return there.

Question: If it is said: "Ani HaVaYaH lo Shiniti" (the Creator is invariant) and man's "I" is a combination of Malchut and Bina, i.e., the Creator's part, how can anything be possibly changed in man?

"Ani HaVaYaH lo Shiniti" means that the Creator does not change His attitude toward creation. On the one hand, whatever was created by the four stages of the direct Light remains unchanged, and the Creator's attitude toward it is eternal. Otherwise, the very structure of the HaVaYaH would have been altered. On the other hand, the source of change stems from the fact that man's "I" is a combination of Malchut and Bina.

They should be put in a situation in which both Bina and Malchut are able to realize themselves maximally without suppressing each other's natural properties. While Malchut's desire is to receive pleasure, Bina's desire is to bestow. Both of these properties should be realized simultaneously and completely, i.e., without self-suppression, the creation should become similar to the Creator.

When Bina and Malchut realize themselves by 100%, the creation will really become equal to the Creator. What does this mean? It means to accept the Creator's method, His system, thought and attitude toward the creation (i.e., Bina) and to realize it in Malchut (the way the Creator does).

Man's task is to adopt it all into himself. We wish to become similar to the Creator. We consist of Bina and Malchut: now Malchut constitutes all of our egoistical desires; Bina that is within us is our aspiration to the Creator.

We feel that we lack something although we do not yet know that it is an aspiration to the Creator. We have to develop this point in our heart (Bina) for it to prevail over the rest of our desires. When this happens, it means that we have crossed the Machsom.

It all depends on us. This is the science of Kabbalah - first, we develop Bina above Malchut, and then we develop Malchut. When we develop the point of Bina above our egoistical desires, we will cross the Machsom, make a Tzimtzum on our egoistical desires. Next, we continue developing this point up to the GE, and then begin to work with the AHP while constantly restricting it.

We develop the GE from zero level up to their completeness and, at the same time, the AHP fully develops, although we keep it under restriction all the time.

Subsequently, when our work with GE is completed (Katnut), gradually we begin to add, elevate AHP to GE, which results in AHP de Aliya. Thus the state of Gadlut is reached; not just GE, but the entire Partzuf. This process is referred to as becoming similar to the Creator.

When we correct GE, our egoistical properties of AHP are revealed because the Kli cannot reveal only a half of it (GE). AHP becomes revealed as well. Ten Sefirot should be revealed at every level, but from these Sefirot, we select the part that can be worked with. What we cannot work with is cut off, set aside, and restricted for the time being.

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