Shamati

"The reason that the reward and punishment is not revealed, that we must only believe in reward and punishment, is because the Creator wants everyone to work for Him, and not for themselves. This is discerned as disparity of form from the Creator. If the reward and punishment were revealed, one would work because of self-love, meaning so that the Creator would love him, or because of self-hate, meaning for fear that the Creator would hate him. It follows that the reason for the work is only the person, not the Creator, and the Creator wants that He will be the compelling reason."

Shamati 38. Summary

The article "The Fear of God Is His Treasure" emphasizes that fear of God is not merely an emotion but a crucial spiritual vessel needed to receive and properly use the divine blessings or Light that the Creator wishes to bestow. This fear serves as the foundation for spiritual work. It highlights that while the Creator can bestow everything, fear must be cultivated by the individual through humility, recognition of one's lowliness, and the sincere intention to serve the Creator without self-interest. Engaging in Torah and Mitzvot with the aim of bringing contentment to the Creator helps develop this fear, which is essential for true spiritual elevation and aligning with the divine will. Without this fear, spiritual work risks being misdirected towards self-gain rather than serving the Creator. (ChatGPT)

Summary and Analysis of "The Fear of God Is His Treasure"

Overview: This article, delivered on March 31, 1947, explores the concept of fear of God as the essential vessel for receiving spiritual bounty from the Creator. It emphasizes that fear, in this spiritual context, is not merely an emotion but a necessary vessel that allows one to hold and benefit from the Light or blessings the Creator wishes to bestow.

Key Concepts:

Vessel and Light:
- In spirituality, as in corporeality, there is no Light without a vessel. A vessel is essential to contain and receive the bounty, which in spiritual terms, refers to the blessings or Light from the Creator.
- The vessel must be appropriate for the Light, similar to how physical containers must suit the items they hold (e.g., barrels for wine, sacks for flour).
Fear as a Spiritual Vessel:
- Fear of God is presented as the necessary vessel for receiving the Upper Bounty. This fear is not a fear of punishment but a fear of losing the ability to receive and bestow the divine pleasure appropriately.
- A powerful way to understand this fear is by likening it to the fear of losing a loved one. Imagine being given one more day with a beloved father who passed away. The day would be filled with cherished moments, but as it draws to a close, fear would grip you, knowing that you would lose him again. This intense, gripping fear of loss encapsulates the essence of the fear discussed in the article.
Role of Fear in Spiritual Work:
- Fear is unique in that it is the one thing that is not in God's hands; it must be developed by the individual. The Creator can give everything except fear because fear is the vessel needed to properly receive and not misuse the spiritual bounty.
- Without this fear, one is likened to a fool who loses what is given, as the bounty will go to the vessels of reception, or Sitra Achra (the Other Side, representing impurity).
Acquiring Fear through Torah and Mitzvot:
- Engaging in Torah and Mitzvot with the intention to bring contentment to the Creator helps in acquiring fear. This fear elevates one's spiritual state from merely following the commandments to truly connecting with the Creator.
- The aim should always be to remember that the purpose of Torah and Mitzvot is to please the Creator, not for self-benefit.
Lowness and the Greatness of the Creator:
- The text emphasizes that recognizing one's lowness is crucial for cultivating fear and appreciating the greatness of the Creator. A person who feels lowly before the Creator can truly desire to serve Him, which is considered a privilege.
- Pride is seen as an obstacle, as it prevents one from dwelling with the Creator. The proud are unable to receive wisdom from the Creator and thus remain in folly.
Reward and Punishment:
- The article explains that reward and punishment are not revealed to encourage working for the Creator and not for oneself. If these were revealed, the work would be driven by self-interest rather than a genuine desire to serve the Creator.
- The lack of revealed reward and punishment ensures that the work is for the Creator's sake, maintaining the purity of intention.

Conclusion: The article concludes that fear of God is the treasure, the essential vessel needed to receive spiritual bounty. Without this vessel, one cannot properly receive or hold the blessings from the Creator. This fear can be deeply understood by likening it to the fear of losing a loved one—a fear that grips you not because of physical danger but because of the profound value and love you have for what might be lost. Acquiring this fear is a process that involves humility, recognition of one's lowliness, and a genuine desire to serve the Creator without seeking personal gain. Through Torah, Mitzvot, and the proper intention, one can develop this fear and thereby create the vessel needed for spiritual elevation.

38. The Fear of God Is His Treasure

A treasure is a vessel in which the possession is placed. Grain, for example, is placed in the barn, and precious things are placed in a more heavily guarded place. Thus, every received thing is called by its correlation to the Light, and the vessel must be able to receive the things. It is as we learn that there is no Light without a vessel, and this applies even in corporeality.

Yet, what is the vessel in spirituality, in which we can receive the spiritual bounty that the Creator wants to give, which will match the Light? That is, as in corporeality, where the vessel needs a correlation with the object that is placed in it?

For example: we cannot say that we have treasures of wine, which we poured in new sacks to keep the wine from turning sour, or that we have taken a lot of flour in barrels. Instead, there is a conduct that the container of wine is barrels and jars, and the container for the flour is sacks and not barrels, etc..

Thus, there is a question, what is the spiritual container, the vessels from which we can make a big treasure of the Upper Bounty?

There is a rule that the cow wants to feed more than the calf wants to eat. This is because His wish is to do good to His creatures, and the reason for the Tzimtzum (Restriction), we must believe, is for our own good. And the reason must be that we do not have the right vessels where the bounty can be, like the corporeal vessels, which must be right for what is placed there. Hence, we must say that if we add the vessels, there will be something to hold the added bounty.

The answer that comes to that is that, in His treasury, the Creator has only the treasure of fear of God (Berachot 33).

Yet, we should interpret what fear is, that it is the vessel, and the treasure is made of this vessel, and all the important things are placed in it. He said that fear is as it is written about Moses: our sages said (Berachot p.7), “The reward for ‘And Moses hid his face for he was afraid to look,’ he was rewarded with ‘the similitude of the Lord doth he behold.’”

Fear refers to one’s fear of the great pleasure that exists there, that one will not be able to receive it in order to bestow. The reward for that, for having had fear, is that thus he had made for himself a vessel in which to receive the Upper Bounty. This is man’s work, and besides that, we attribute everything to the Creator.

Yet, it is not so with fear, because the meaning of fear is to not receive. And what the Creator gives, He gives only to receive, and this is the meaning of, “everything is in the hands of God except the fear of God.”

This is the vessel that we need. Otherwise we will be considered fools, as our sages said, “Who is a fool? He who loses what he is given.” It means that the Sitra Achra (Other Side) will take the abundance from us if we cannot aim in order to bestow, because then it goes to the vessels of reception, which is the Sitra Achra and impurity.

This is the meaning of, “And ye shall observe the feast of unleavened bread.” Observing means fear. And although the nature of the Light is that it keeps itself, meaning that the Light leaves before one wants to receive the Light into the vessels of reception. Yet one must do it by himself, as much as one can, as our sages said, “You will observe yourselves a little from below, and I will observe you a lot from Above.”

The reason we attribute fear to people, as our sages said, “Everything is in the hands of God, but the fear of God,” is because He can give everything except fear. This is because what the Creator gives is more love, not fear.

Acquiring fear is through the power of Torah and Mitzvot. It means that when one engages in Torah and Mitzvot with the intention to be rewarded with bringing contentment to one’s Maker, that aim that rests on the acts of Mitzvot and the study of Torah brings one to attain it. Otherwise one might stay. Although one keeps Torah and Mitzvot in every item and detail, one will still remain merely in the degree of Holy Still.

It follows that one should always remember the reason that obligates one to engage in Torah and Mitzvot. This is what our sages meant by, “that your Holiness will be for My Name.” It means that I will be your cause, meaning that your entire work is in wanting to delight Me, meaning that all your deeds will be in order to bestow.

Our sages said (Berachot 20), “Everything there is in keeping, there is in remembering.” This means that all those who engage in keeping Torah and Mitzvot with the aim to achieve “remembering,” by way of, “When I remember Him, He will not suffer me to sleep.” It follows, that the keeping is primarily in order to be awarded remembering.

Thus, one’s desire to remember that the Creator is the cause for keeping Torah and Mitzvot. This is so because it follows that the reason and the cause to keep the Torah and Mitzvot is the Creator, as without it one cannot cleave to the Creator, since “He and I cannot dwell in the same abode,” due to the disparity of form.

The reason that the reward and punishment is not revealed, that we must only believe in reward and punishment, is because the Creator wants everyone to work for Him, and not for themselves. This is discerned as disparity of form from the Creator. If the reward and punishment were revealed, one would work because of self-love, meaning so that the Creator would love him, or because of self-hate, meaning for fear that the Creator would hate him. It follows that the reason for the work is only the person, not the Creator, and the Creator wants that He will be the compelling reason.

It turns out that fear is precisely when one recognizes one’s lowness, and says that his serving the King, meaning that one’s wish to bestow upon Him, is considered a great privilege, and it is more valuable than he can say. It is according to the rule that with an important personality, what is given to him is considered receiving from him.

To the extent that one feels one’s lowness, to that extent one can begin to appreciate the greatness of the Creator, and the desire to serve Him will awaken. However, if one is proud, the Creator says, “he and I cannot dwell in the same abode.”

This is the meaning of, “A fool, an evil, and a rude go together.” The reason is that since one has no fear, meaning one cannot lower oneself before the Creator and say that it is a great honor for him to be able to serve Him without any reward, one cannot receive any wisdom from the Creator, and he remains a fool. Then, he who is a fool is wicked, as our sages said, “One does not sin unless folly entered him.”

Shamati 37. An Article for Purim

37. An Article for Purim

I heard in 1948

We must understand several precisions in the Megilla [2]:

It is written, “After these things did King Ahasuerus promote Haman.” We must understand what is “After these things,” meaning after Mordecai had saved the king. It seems reasonable that the King should have promoted Mordecai. But what does it say? That He promoted Haman.
When Esther told the king, “for we are sold, I and my people,” the king asked, “Who is he and where is he?” It means that the king knew nothing of it, although it explicitly says that the king told Haman, “The silver is given to thee, the people also, to do with them as it seemeth good to thee.” Thus, we see that the king did know of the sale.
About “according to every man’s wish,” our sages said (Megilla 12), “Rabba said, ‘to do according to the will of Mordecai and Haman.’” It is known that where it says only “King” it refers to The King of the world. Thus, how can it be that the Creator will do as the will of a wicked one?
It is written, “Mordecai knew all that was done.” It means that only Mordecai knew, since prior to that, it states, “but the city of Shushan was perplexed.” Thus, the whole city of Shushan knew about it.
It is written, “for the writing which is written in the king’s name, and sealed with the king’s ring, may no man reverse.” Thus, how did he give the second letters afterwards, which ultimately cancel the first letters?
What does it mean that our sages said, “On Purim, one must intoxicate until one cannot tell the cursed Haman from the blessed Mordecai”?
What does it mean that our sages said about the verse, “And the drinking was according to the law,” what is “according to the law?” Rabbi Hanan said on behalf of Rabbi Meir, “according to the law of Torah.” What is the law of Torah? More eating than drinking.

To understand the above, we must first understand the matter of Haman and Mordecai. Our sages said about the verse, “according to every man’s wish,” meaning Haman and Mordecai. We should interpret that Mordecai’s wish is called “the rule of Torah,” which is more eating than drinking, and Haman’s wish is the opposite, more drinking than eating.

We asked, “How can it be that He would make a meal according to the will of a wicked one”? The answer to that is written next to it: “none did compel.” It means that the drinking was not coercive, and this is the meaning of, “none did compel.”

It is as our sages said about the verse, “And Moses hid his face; for he was afraid to look.” They said that in return for “And Moses hid his face,” he was rewarded, “and the similitude of the Lord doth he behold.” This means that precisely because he did not need that (meaning he could make a Masach (Screen) over it), hence he was permitted to receive. It is also written, “I have laid help upon one that is mighty.” It means that the Creator gives help to one who is mighty and can walk in the ways of God.

It is written, “And the drinking was according to the law.” What is “according to the law?” Because “none did compel.” It means that he did not need the drinking, but once they started to drink, they were taken after it. This implies that they were tied to the drinking, meaning they needed the drinking, or else they would not be able to move forward.

This is called “compel,” and this is considered that they had cancelled the method of Mordecai. This is also the meaning of what our sages said, that that generation was sentenced to perish because they enjoyed the meal of a wicked one.

In other words, had they received the drinking in the form of, “none did compel,” they would not have annulled Mordecai’s wish, and this is the method of Israel. However, afterwards, when they took the drink in a form of “did compel,” it follows that they themselves sentenced the law of Torah to perish, which is the discernment of Israel.

This is the meaning of more eating than drinking. The matter of drinking refers to disclosing Hochma (Wisdom), called “knowing.” Eating, on the other hand, is called Ohr de Hassadim (Light of Mercy), which is faith.

This is the meaning of Bigthan and Teresh, who sought to lay hands on the king of the world. “And the thing became known to Mordecai… … inquisition was made of the matter, and it was found to be so.” The matter of seeking was not at once, and Mordecai did not obtain it easily, but after great labor was the matter of this flaw revealed to him. Once it had become evident to him, “they were both hanged,” meaning after the sensation of the blemish in it, they were hanged, meaning they removed these actions and desires from the world.

“After these things,” meaning after all the labor and the exertions Mordecai had made by the scrutiny that he had made, the king wanted to reward him for his effort of working only Lishma (for Her Name) and not for himself. Since there is a rule that the lower one cannot receive anything without a need, as there is no Light without a vessel, and a vessel is called a need, since it is not a need for oneself, how can anything be given to him?

Had the king asked Mordecai what he should give him for his labor, and since Mordecai is a righteous one, whose work is only to bestow without any need to ascend in degrees, but he contents himself with little, the king wished to give the Light of Wisdom, which extends from the left line, and Mordecai’s work was only from the right line.

What did the king do? He promoted Haman, meaning he made the left line important. This is the meaning of “and set his seat above all the ministers.” In addition, he gave him the power, meaning all the king’s slaves kneeled and bowed before Haman, “for the king had so commanded,” that he would receive control, and everyone accepted him.

The matter of kneeling is the acceptance of the ruling, because they liked Haman’s way in the work more than Mordecai’s way. All the Jews in Shushan accepted Haman’s sovereignty until it was hard for them to understand Mordecai’s views. After all, everyone understands that the work of walking in the left line, called knowing, is easier for walking in the ways of the Creator.

It is written that they asked, “Why transgressest thou the king’s commandment?” Since they saw that Mordecai persisted with his opinion of walking in the way of faith, they became perplexed, and did not know which side was right.

They went and asked Haman who was right, as it is written, “they told Haman, to see whether Mordecai’s words would stand; for he had told them that he was a Jew.” It means that the way of the Jew is more eating than drinking, meaning faith is the rudiment, and this is the whole basis of Judaism.

This caused Haman a great disturbance; why would Mordecai not agree with his view? Hence, when everyone saw Mordecai’s way, who argued that he alone was taking the path of Judaism, and those who take another path are considered to be idol worshipping, it is written, “Yet all this availeth me nothing, so long as I see Mordecai the Jew sitting at the king’s gate.” This is because Mordecai claims that only through him is the gate to the king, not that of Haman.

Now we can understand why it is written, “Mordecai knew,” meaning that it is specifically Mordecai who knew. But it is written, “but the city of Shushan was perplexed,” meaning everybody knew.

We should interpret that the city of Shushan was perplexed and did not know who was right, but Mordecai knew that if there would be Haman’s dominion, that would be the annihilation of the people of Israel. In other words, he would obliterate the whole of Israel from the world, meaning the people of Israel’s way of Judaism, whose basis of the work is faith above reason, called “covered Mercy,” to go with the Creator with eyes shut, and to always say about oneself, “they have eyes and see not,” since Haman’s whole grip is on the left line, called knowing, which is the opposite of faith.

This is the meaning of the lots that Haman cast, as it was on Yom Kippurim (Day of Atonement), as it is written, “one lot for the Lord, and the other lot for Azazel.” The lot for the Lord means a discernment of “right,” which is Hassadim (Mercy), called “eating,” which is faith. The lot for Azazel is the left line, which is in fact considered “good for nothing,” and all the Sitra Achra (Other Side) stems from here.

Hence, a blockage on the Lights extends from the left line, as only the left line freezes the Lights. This is the meaning of “cast pur, that is, the lot,” meaning it interprets what it casts. It says “pur,” which concerns Pi Ohr (a Mouth of Light, pronounced Pi Ohr).

All the Lights were blocked through the lot for Azazel, and you find that he cast all the Lights down. Haman thought that “the righteous shall prepare it and the wicked shall wear it.”

In other words, Haman thought, concerning all the efforts and the exertions that Mordecai had made along with all who accompanied him, the reward that they deserve, Haman thought that he would take that reward.

It means that Haman thought that he would take the Lights that appear through the corrections of Mordecai into his own dominion. All that was because he saw that the king gave him the power to extend Light of Wisdom below. Hence, when he came to the king saying “to destroy the Jews,” meaning revoke Israel’s dominion, which is faith and Mercy, and make knowledge disclosed in the world, the king had replied to him: “The silver is given to thee, the people also, to do with them as it seemeth good to thee,” meaning as Haman sees fit, according to his dominion, which is left and knowing.

The whole difference between the first and the second letters is in the word “Jews.” In “The copy of the writing” (the copy refers to the content that came out from before the king. Afterwards, the copy of the writing is interpreted, explaining the intention of the copy) it was said, “to be given out for a decree in every province, was to be published unto all peoples, that they should be ready against that day.” It does not say who are destined, but Haman interpreted the copy of the writing, as it is written, “and there was written, according to all that Haman commanded.”

The word Jews is written in the second letters, as it is written, “The copy of the writing, to be given out for a decree in every province, was to be published unto all the peoples, and that the Jews should be ready against that day to avenge themselves on their enemies.”

Hence, when Haman came before the king, the king told him that the silver that had been pre-prepared is given to you, meaning you need not do anything more since “the people also [given to thee], to do with them as it seemeth good to thee.”

In other words, the people already wants to do as seemeth good to thee, meaning the people wants to receive your dominion. Yet, the king did not tell him to revoke the dominion of Mordecai and the Jews. Instead, it had been preordained that now, at this time, there will be a disclosure of Hochma, which is as finding grace in your eyes.

The copy of the writing, “to be given out for a decree in every province, was to be published unto all peoples.” It means that the decree was that it will be published that the matter of the disclosure of Hochma (is) for all the nations.

However, it did not say that the discernment of Mordecai and the Jews would be revoked, which is faith. Instead, the intention was that there would be disclosure of Hochma (Wisdom), but they would still choose Hassadim (Mercy).

Haman said that since now is the time of disclosure of Hochma, the disclosure of Hochma is certainly now given so as to use the Hochma, as who is it who does something that is not for use? If it is not used, it follows that the operation was in vain. Hence, it must be the will of God, and the Creator had made that disclosure so as to use the Hochma.

Mordecai’s argument was that the matter of the disclosure is only to show that what they take for themselves, to walk in the right line, which is concealed Hassadim, is not because there is no choice and this is why they take this path.

This seems like coercion, meaning that they have no other choice since presently there is no revealed Hochma. Instead, now that there is revealed Hochma there is room for choosing of their own free will. In other words, they choose a path of Hassadim more than the left, which is the disclosure of Hochma.

This means that the disclosure was only so they could reveal the importance of Hassadim, that it was more important to them than Hochma. It is as our sages said, “thus far coercively, henceforth willingly.” And this is the meaning of “the Jews ordained, and took upon them.” It follows that the disclosure of Hochma came now only so they would be able to receive the method of the Jew willingly.

And that was the dispute between Mordecai and Haman. Mordecai’s argument was that what we now see, that the Creator reveals the dominion of Hochma, is only so that they would receive the Hochma, but in order to better the Hassadim.

It means that now they will have a place to show that their reception of the Hassadim is voluntary, meaning they have room to receive Hochma, since now is the time of the dominion of the left, which shines Hochma, and still they choose Hassadim. It follows that they now show – by receiving the Hassadim – that the right rules the left.

Thus, the Jewish decree is the important one, and Haman claimed the opposite, that the Creator’s current disclosure of the left line, which is Hochma, is in order to use the Hochma. Otherwise, it would mean that the Creator had done something needlessly, meaning that He had done something and there is no one to enjoy it. Hence, we should not regard what Mordecai says, but everyone should listen to his voice, and use the disclosure of Hochma that now appeared.

It follows that the second letters did not revoke the first. Rather, they presented an explanation and interpretation to the first copy of the writing, that the matter of the publication to all the peoples, the matter of the disclosure of the Hochma that now shines, is for the Jews. In other words, it is so that the Jews would be able to choose Hassadim of their own free will, and not because there is no other path to choose.

This is why it is written in the second letters, “and that the Jews should be ready against that day to avenge themselves on their enemies.” It means that the dominion that Hochma now has is in order to show that they prefer Hassadim to Hochma, and this is called “to avenge themselves on their enemies.” This is because their enemies want Hochma specifically, whereas the Jews reject the Hochma.

Now we can understand what we have asked about the question of the king, “Who is he, and where is he, that durst presume in his heart to do so?” And why did He ask? After all, the king himself had told Haman, “The silver is given to thee, the people also, to do with them as it seemeth good to thee.”

(It is as we have said that the meaning is that the matter of disclosing Hochma is with the intention that the people will do as seemeth good to thee, meaning that there would be room for choice. And this is called “the people also, to do with them as it seemeth good to thee.” However, if there is no disclosure of Hochma, there is no room for choice, but the Hassadim that they take, it seems that it is because they have no choice.)

It means that all this came about because the king gave the order that now would be the time of disclosing Hochma. The intention was that the left would serve the right. By that it would become apparent that the right is more important than the left, and this is why they choose Hassadim.

This is the meaning of Megillat Esther. There seems to be a contradiction in terms here, since Megilla (Scroll) means that it is Galui (revealed) to all, while Esther means that there is Hastara (Concealment). However, we should interpret that the whole disclosure is in order to give room to choose concealment.

Now we can understand what our sages wrote, “On Purim, one must intoxicate until one cannot tell between the cursed Haman and the blessed Mordecai.” The matter of Mordecai and Esther was prior to the SecondTemple, and the building of the temple signifies the extension of Hochma, and Malchut is called “The Temple.”

This is the meaning of Mordecai sending Esther to go to the king and ask for her people, and she replied, “all the king’s servants,” etc., “who is not called, there is one law for him, that he be put to death,” etc., “but I have not been called to come in unto the king these thirty days.”

It means that it is forbidden to extend the discernment of GAR de Hochma below, and one who does extend GAR (which are three Sefirot, each comprising ten, which are thirty), is sentenced to death, because the left line causes separation from the life of lives.

“Except such to whom the king shall hold out the golden scepter, that he may live.” Gold means Hochma and GAR. It means that only by the awakening of the Upper One can one remain alive, meaning in Dvekut (adhesion), called life, but not by the awakening of the lower one.

Although Esther is Malchut, who needs Hochma, it is only by the awakening of the Upper One. However, if she extends Hochma she loses herself entirely. In that regard, Mordecai had told her, “(if) then will relief and deliverance arise to the Jews from another place,” meaning by completely revoking the left line, and the Jews will have only the right line, which is Hassadim, then “ thou and thy father’s house will perish.”

In the form of “Father founded the daughter,” then she must have Hochma within her. But it must be more eating than drinking. However, if the Jews have no counsel, they will have to revoke the left line, and thus her whole self would be annulled. It is about that that she said, “ if I perish, I perish.”

In other words, if I go, I am lost, because I might come to severance, as when the lower one awakens it induces separation from the life of lives. And if I do not go “then will relief and deliverance arise to the Jews from another place,” meaning in another way. They would revoke the left line entirely, as Mordecai had told her. This is why she took the path of Mordecai by inviting Haman to the feast, which means that she extended the left line as Mordecai had told her.

Afterwards she incorporated the left in the right and thus there could be disclosure of Lights below, and also to remain in a form of Dvekut. This is the meaning of Megillat Esther, meaning although there is disclosure of the Light of Hochma, she still takes the form of concealment that is there (because Esther is Hester – Concealment).

In the matter of him not knowing, it is explained in The Study of the Ten Sefirot (Part 15, Ohr Pnimi, item 217, par. “He writes”) that although it illuminated Lights of Hochma, it is impossible to receive without the Light of Hassadim, as this induces separation. However, a miracle was made where by fasting and crying they extended the Light of Hassadim, and then they could receive the Light of Hochma.

However, there is no such thing before the end of correction. But since this discernment is from the discernment of the end of correction, at which time it will already be corrected, as it is written in the Holy Zohar: “ SAM is destined to become a Holy Angel,” it follows, that then there will be no difference between Haman and Mordecai, that Haman too will be corrected. And this is the meaning of, “on Purim, one must intoxicate until one cannot tell the cursed Haman from the blessed Mordecai.”

It should also be added with regard to the words that they were hanged, that it is an indication to the hanging on the tree, meaning they understood that it is the same sin as the sin of Etz ha Daat (The Tree of Knowledge), as there too the blemish was in the GAR.

Regarding “sat in the king’s gate,” it can be added that this implies that he was sitting and not standing, since sitting is called VAK, and standing is called GAR.

Shamati 37. An Article for Purim

The spiritual principle being taught in this article is the profound conflict between two opposing forces in spiritual practice: the left line, symbolized by Haman, which represents knowledge and self-reception, and the right line, represented by Mordecai, which embodies faith and selfless bestowal. The article emphasizes that while the path of knowledge and intellect may seem easier and more appealing, it ultimately leads to spiritual destruction if it lacks the foundation of faith. The true spiritual path, according to the article, lies in prioritizing faith above reason, even when it requires going beyond what is intellectually comprehensible. This approach, known as "covered Mercy," involves trusting in the divine plan with humility and devotion, recognizing that reliance on knowledge alone can lead to separation from spiritual life.

Comprehensive Summary and Analysis of "An Article for Purim"

Overview

The article "An Article for Purim" delves into the deeper Kabbalistic meanings behind the Purim story, as narrated in the Book of Esther. It explores the spiritual significance of key events, such as the promotion of Haman, the actions of Mordecai, and the concept of "drinking according to the law." The article connects these events to broader themes of spiritual struggle, the dynamics between different spiritual forces, and the ultimate triumph of good over evil.

Short Summary of the Purim Story

The Purim story, found in the Book of Esther, takes place in ancient Persia. King Ahasuerus, ruling over a vast empire, unknowingly appoints Haman, a wicked official, as his prime minister. Haman harbors a deep hatred for the Jewish people, particularly Mordecai, a devout Jew who refuses to bow to him. Fueled by his anger, Haman devises a plan to annihilate all Jews in the empire, casting lots (Purim) to determine the date of their destruction.

Queen Esther, who is secretly Jewish and married to King Ahasuerus, learns of Haman's plot through her cousin Mordecai. She courageously approaches the king, reveals her Jewish identity, and pleads for her people. The king, upon realizing the gravity of the situation and Haman's deceit, orders Haman's execution and issues a decree allowing the Jews to defend themselves. The story culminates in the Jewish people's victory over their enemies, which is celebrated annually as the festival of Purim.

Key Themes and Analysis

Promotion of Haman: The article questions why King Ahasuerus promoted Haman after Mordecai saved the king’s life, which seems counterintuitive. It explains that Haman's promotion symbolizes the elevation of the "left line," representing judgment and knowledge (Hochma). This elevation, while seemingly negative, is necessary for the eventual revelation of divine wisdom and the triumph of good over evil.
Mordecai’s Wisdom: Mordecai’s understanding of the situation, contrasted with the confusion of the city of Shushan, represents the clarity that comes from faith and devotion to spiritual principles. Mordecai symbolizes the "right line," associated with mercy (Hassadim) and faith, which ultimately prevails over the left line.
Duality of Haman and Mordecai: The article highlights the opposition between Haman and Mordecai, who represent conflicting forces—Haman symbolizes the desire for self-reception (knowledge), while Mordecai represents the desire to bestow (faith). The struggle between these forces is central to the Purim story and reflects the broader spiritual conflict between selfishness and selflessness.
The Law of Drinking: The phrase "And the drinking was according to the law" is interpreted as a metaphor for the spiritual battle between indulgence in divine wisdom (symbolized by drinking) and adherence to faith and mercy (symbolized by eating). The article emphasizes the importance of balancing these forces, with a preference for mercy (Hassadim) over wisdom (Hochma).
Symbolism of Purim and Yom Kippur: The article compares Purim to Yom Kippur, drawing parallels between the casting of lots on both holidays. This symbolizes the dual aspects of spiritual work—faith and knowledge. The command to "intoxicate until one cannot tell the cursed Haman from the blessed Mordecai" is seen as a teaching about the ultimate unification of these opposing forces, which will occur at the end of spiritual correction.

Context and Sources

Promotion of Haman: In the Purim story, Haman's unexpected rise to power, despite Mordecai’s loyalty to the king, represents the elevation of judgment (the left line) to reveal its limitations and ultimate failure.
Mordecai and Shushan: Mordecai’s insight, contrasted with the confusion in Shushan, underscores the power of faith (the right line) in navigating spiritual challenges.
Drinking According to the Law: This phrase is interpreted within Kabbalistic teachings as the balance between wisdom and mercy, where faith and self-restraint (eating) should guide one’s actions over indulgence in divine knowledge (drinking).
Purim and Yom Kippur: Both holidays involve casting lots, representing divine judgment and human choice. In Kabbalah, this duality reflects the ongoing struggle and eventual resolution between different spiritual forces.

Conclusion

The article "An Article for Purim" offers a deep Kabbalistic interpretation of the Purim story, revealing how its characters and events symbolize broader spiritual principles. The story of Purim is not just a historical narrative but a reflection of the ongoing spiritual struggle between judgment and mercy, knowledge and faith. Ultimately, it teaches that even negative forces, like Haman, serve a higher purpose in the grand scheme of spiritual development, leading to the triumph of good over evil and the unification of opposing forces.

Shamati

Comprehensive Summary and Analysis of "A Lot Is an Awakening from Above"

Article Title: "A Lot Is an Awakening from Above"

Overview

The article "A Lot Is an Awakening from Above" discusses the Kabbalistic concept of spiritual awakening, focusing on the dynamics between human effort and divine intervention. It uses the story of Purim and the casting of lots (Pur) to explain how spiritual transformations can occur without direct human effort.

Key Themes and Analysis

Awakening from Above vs. Awakening from Below:

A "lot" symbolizes an awakening from above, where divine intervention occurs without human effort: "A lot is an awakening from above, when the lower one does not assist in anything."

This contrasts with awakening from below, where human effort, such as repentance on Yom Kippur, is required to invoke divine response.

Lishma vs. Lo Lishma:

The article explains that people often start their spiritual journey in a state of Lo Lishma (self-interest) but are eventually guided to Lishma (pure bestowal) through divine grace.

The transition is illustrated by the phrase, "The wicked may prepare it, but the just will wear it," meaning that initial efforts made with selfish intent ultimately benefit those who achieve righteousness.

Purim and Yom Kippur:

Purim is described as an example of awakening from above, where salvation comes through divine will, as opposed to Yom Kippur, where human repentance plays a central role in seeking atonement.

Context and Sources

Purim and Casting Lots: In the Book of Esther, Haman casts lots (Purim) to decide the fate of the Jews, symbolizing reliance on divine intervention.

Lishma and Lo Lishma: These terms represent different stages of spiritual intent, where Lo Lishma refers to self-serving actions and Lishma signifies actions done for the sake of bestowal.

The Righteous and the Wicked: The concept that "The wicked may prepare it, but the just will wear it" comes from Proverbs 13:22, illustrating how efforts driven by self-interest can ultimately benefit the righteous.

Conclusion

The article "A Lot Is an Awakening from Above" provides a nuanced understanding of how spiritual growth is influenced by both divine intervention and human effort. Through the symbolism of Purim and Yom Kippur, it illustrates the journey from selfish intentions to pure bestowal, emphasizing the role of divine grace in achieving spiritual transformation.

Shamati 32. A Lot Is an Awakening from Above

"...It means that he was previously working in a state of wicked, meaning Lo Lishma, but for the receiver. Afterwards he was awarded Lishma, meaning that all the work enters the domain of Kedusha (Sanctity), meaning everything to bestow. This is the meaning of, “the just will wear it...”

32. A Lot Is an Awakening from Above

I heard on Terumah 4, February 10, 1943

A lot is an awakening from above, when the lower one does not assist in anything. This is the meaning of “cast Pur,” “the lot.” Haman was complaining and said, “neither keep they the king’s laws.”

It means that enslavement begins for the worker in a state of Lo Lishma (not for Her Name), meaning for self-reception. Hence, why was the Torah given to them, because afterwards they are granted Lishma (for Her Name) and they are given the Lights and the attainment of supremacy?

Then comes the complainant and asks, “Why are they given these sublime things for which they did not work and did not hope, but their every thoughts and goals were only things that concern their own needs, called Lo Lishma”? This is the meaning of “The wicked may prepare it , but the just will wear it.”

It means that he was previously working in a state of wicked, meaning Lo Lishma, but for the receiver. Afterwards he was awarded Lishma, meaning that all the work enters the domain of Kedusha (Sanctity), meaning everything to bestow. This is the meaning of, “the just will wear it.”

This is the meaning of Purim as Yom Kippurim (Day of Atonement). Purim is an awakening from Above, and Yom Kippurim is an awakening from below, meaning through repentance. However, there is awakening from Above there, too, corresponding to the lots that were there, “one lot for the Lord, and the other lot for Azazel,” and the Creator is the scrutinizer.

Lesson 1: The Essence and Purpose of a Spiritual Society

The Need for a Group

The inaugural lesson delves into the necessity of forming a group as the primary platform for implementing spirituality. This setting is not just a gathering but a vital environment for transitioning from individualism to collective altruism, ultimately aiming for unity with the Creator. The group serves as the fertile ground where the seeds of spirituality are sown, nurtured by the teachings of Kabbalah, and brought to fruition through the practice of mutual bestowal and love.

The Four Factors of Influence

Understanding our existence and actions through the lens of Kabbalah, we delve into the four factors that shape us: the "bed" or our unchanging essence, the unchanging attributes of this bed, attributes that change through external forces, and the changes in the external environment itself. This framework offers a profound insight into how we can navigate our spiritual journey, highlighting the importance of the environment we choose to immerse ourselves in, especially the people we surround ourselves with.

Rabash: The Guiding Light

Rabash, the esteemed teacher, emerges as the guiding light in this journey, providing the wisdom and insights necessary for navigating the path toward spiritual elevation. His teachings, especially those encapsulated in the "Social Writings," serve as the compass for the group's journey, emphasizing the importance of bestowal, love of others, and the pursuit of a common goal - attaining adhesion with the Creator.

The Social Writings: The Beacon of Knowledge

The Social Writings, attributed to Rabash, are more than mere texts; they are the beacon that illuminates the path toward spiritual unity within the group. These writings offer not only knowledge but also serve as a conduit for the Reforming Light, guiding the group's collective efforts toward spiritual attainment. Engaging with these writings allows the group to connect deeply with the lineage of Kabbalists, drawing from their wisdom and integrating their teachings into the fabric of their collective journey.

Cultivating a Spiritual Environment

The lesson underscores the group's role as the central and only venue for attaining spirituality. Through the group's collective efforts, participants learn to transition from self-love to love of others, laying the groundwork for achieving adhesion with the Creator. This process is facilitated by the group's commitment to bestowal upon one another, fostering an environment where the divine presence, or Shechina, can dwell among them.

Reflections and Aspirations

Despite recognizing the early stage of their spiritual journey, the group collectively aspires to achieve divine closeness and communal harmony. This aspiration is rooted in a shared understanding of the purpose of creation and the path laid out by the teachings of Baal HaSulam, as interpreted and taught by Rabash. The group aims to cultivate an environment of humility, mutual support, and spiritual elevation, guided by the principles of bestowal and love toward one another and, ultimately, toward the Creator.

Lesson 2: Deepening Unity Through Love and Mutual Guarantee

In the second lesson, the exploration deepens into the Kabbalistic concepts of love, friends, and Arvut (Mutual Guarantee), revealing the transformative process of forming spiritual connections within the group. This journey introduces the "workshop," a method aimed at fostering profound understanding and experience of love among friends and Arvut as the essential paths to spirituality. The emphasis is on refining inner attitudes toward fellow members, cultivating an environment for spiritual attainment.

Defining Key Terms and Processes:

Workshop: A collaborative and interactive session where group members explore spiritual concepts through dialogue, aiming to internalize and apply these teachings within their collective journey.
Arvut (Mutual Guarantee): A principle where each member of the group commits to the spiritual advancement and well-being of others, ensuring collective progress towards unity and spiritual attainment.

The Transformative Power of Kabbalistic Fellowship

Through "Purpose of Society 2" by Rabash, the lesson unveils the dynamic interplay of love and unity. Rabash describes a spiritual awakening transcending self-centeredness, embodying a profound connection with others. This unity goes beyond emotional bonds, merging individual identities into a collective being, underscoring the group as the essence of reality.

Navigating Spiritual Unity in Workshop

The workshop questions tackled are crucial for understanding and achieving spiritual unity:

Adhesion with the Creator and Self-Love: It's highlighted that adhesion with the Creator is unattainable in self-love due to its contrary nature to the Creator's essence of altruism and unconditional love.
Overcoming Self-Love: The motivation to annul self-love stems from the desire for closeness with the Creator, achievable through practicing acts of giving and focusing on the well-being of others.
The Collective Force: The group's collective intention towards bestowal and mutual support is identified as a powerful force capable of counteracting the egoistic will to receive.
Unanimous Agreement and Integration: A unanimous commitment to spiritual goals and the importance of being integrated into one another are emphasized as prerequisites for a spiritually united society.

Experiencing Unity and Arvut

Participants engage in exercises envisioning a state of complete love and Arvut, describing the feelings and transformative states accompanying this unity. This practical application inspires a tangible understanding and appreciation of a spiritually unified society.

Reflections, Takeaways, and Assignments

The reflection on key principles extracted from the readings ensures a deeper integration of the teachings. The assignment to read and extract principles from "Purpose of Society 1 and 2" encourages engagement with the texts, fostering a personal connection to the teachings and a clearer understanding of the spiritual path.

Key Insights and Learning Points:

The journey emphasizes the necessity of mutual support and self-annulment in achieving collective spiritual goals.
The process of nullifying self-love and fostering a culture of altruism and cooperation is crucial for the group's unity and spiritual progress.
The practical exercises in love and mutual guarantee are pivotal in solidifying the theoretical understanding of these concepts, offering a glimpse into the essence of a spiritually unified society.

Lesson 3: The Teacher, Group, and Books in Spiritual Advancement

Introduction to the Three Pillars of Spiritual Progress

The third lesson delves into the essential elements for spiritual advancement: the teacher (Rav), the group, and the Kabbalistic books, exploring the intricate connections between them. The discussion begins with the role of a spiritual teacher, highlighting the importance of guidance and leadership on the spiritual path. It then shifts focus to the group dynamics, emphasizing the processes of annulment, integration, and impression, collectively referred to as the "three H's" of humility, honesty, and harmony. Lastly, the lesson ties these components together, showcasing how the teacher, the friends in the group, and the teachings encapsulated in Kabbalistic texts converge to illuminate the path toward spiritual fulfillment.

Defining the Teacher, Group, and Books:

Teacher (Rav): A guide and mentor who imparts spiritual wisdom, providing direction and support in the students' journey toward spiritual attainment.
Group: A collective of individuals committed to mutual spiritual advancement, characterized by processes of annulment, integration, and impression to foster unity and spiritual growth.
Kabbalistic Books: Sources of spiritual light left by sages, containing the wisdom and methodologies for attaining closeness to the Creator.

Insights from Kabbalistic Writings

The readings from Rabash and Baal HaSulam serve as foundational texts that underscore the valiance, dedication, and unity required in the spiritual battle against egoistic desires. These excerpts also elucidate the transformative process of attaining equivalence of form with the Creator, emphasizing the shift from a will to receive to a will to bestow, mirroring the divine essence.

Workshop Reflections on Spiritual Unity and the Role of the Teacher

State of Group Attainment: The group envisions a state of collective attainment characterized by deep unity, mutual understanding, and a shared purpose, emphasizing how this spiritual state manifests through concerted effort and alignment with the group's goals.
Value of Fellowship: Members express gratitude for being part of the group, recognizing the unique opportunity to achieve spiritual states together that would be unattainable individually.
Understanding the Teacher's Role: The discussion around the teacher's role reveals him as a pivotal figure in guiding the group towards spiritual attainment, embodying the principles and wisdom of Kabbalah in a way that inspires and motivates the students.

The Right Attitude Toward the Teacher

The workshop explores the proper disposition towards the teacher, emphasizing respect, openness to learning, and the recognition of the teacher's pivotal role in facilitating spiritual growth. This attitude is foundational for "making oneself a Rav," acknowledging the teacher's significance in navigating the path towards spiritual fulfillment.

Assignments: Reflecting on the Relationship with the Spiritual Teacher

Participants are tasked with reflecting on the teacher's impact on their spiritual journey, considering how to deepen their connection and receptivity to the guidance offered. Watching a clip on the relationship with a spiritual teacher and sharing impressions further reinforces the importance of this bond in the context of spiritual advancement.

Key Learning Points and Takeaways:

The lesson underscores the interconnectedness of the teacher, the group, and Kabbalistic texts in the spiritual journey, highlighting how each element contributes uniquely to the pursuit of spiritual truth.
The discussions and reflections foster a deeper appreciation for the group's collective potential and the transformative influence of the teacher.
By engaging with Kabbalistic teachings and reflecting on the teacher's role, participants gain insights into the dynamics of spiritual advancement, recognizing the need for humility, honesty, and harmony in their personal and collective growth.

Lesson 4: Dynamics of The Group, Books, and the Role of the Rav

Exploring the Three Pillars of Spirituality

Lesson 4 expands on the critical components for spiritual advancement: the group, the books, and the connection to the Rav. It underscores that missing any one of these pillars could lead individuals astray from their spiritual path. The session focuses on the principles of annulment, integration, and impression within the group context—referred to as the "three H's" of humility, honesty, and harmony. This framework sets the stage for a deeper understanding of the right attitude necessary for spiritual work in a group setting.

The Significance of Kabbalistic Study and the Role of the Rav

Kabbalistic Books: Highlighted as invaluable sources of spiritual light, the teachings within Kabbalistic texts awaken the surrounding lights of one's soul, nurturing the yearning for spiritual understanding. This segment emphasizes the transformative power of engaging with the wisdom of Kabbalah, even when the depth of the study seems beyond grasp.
The Rav as a Spiritual Guide: The Rav is portrayed as a central figure whose guidance and teachings are fundamental for navigating the spiritual journey. His role is not just as a transmitter of knowledge but as a beacon that illuminates the path towards achieving equivalence of form with the Creator, transforming the inherent will to receive into a will to bestow.

Dynamics within the Spiritual Group

The lesson delves into the mechanics of spiritual work within the group, emphasizing the importance of:

Annulment: Step 1 - The process of subduing one's ego to foster unity and collective advancement. The ego is teaching us how to love, this is why we still need the Ego. There is no Love without Hate.
Integration: Step 2 -Merging individual aspirations with the group's goals, achieving a unified desire for spiritual attainment. I need to try to feel their desires and make them mine.
Impression: Step 3 - The mutual influence and positive impact members have on each other, reinforcing the group's spiritual direction. This is the light making an impression on us, through us. I need to get an impression from them, and I need to give an impression to them. In group work, we are not the teachers. This is a subtle distinction. When I share, I am sharing my impression, not my authoritative view. (1H19M in lesson). I think the critical distinction here is that what is the intention. Is my intention intellectual, or is it connection?

Workshop Insights and Reflections

Group Greeting Exercise: Initiates a tone of readiness and subdued excitement, setting a focused atmosphere for the lesson. Sometimes you need to fake it before you make it. This exercise teaches us that we should not bring negativity or unrelated 'stuff' to the group.
Expressing Appreciation: Encourages the recognition of each member's contribution to the group's spiritual endeavor, fostering an environment of mutual respect and motivation.
Interplay Between the Rav, Group, and Books: Explores how the Rav's guidance, the collective work of the group, and the insights from Kabbalistic texts converge to facilitate spiritual growth and attainment.

Understanding the Eternal Nature of Kabbalistic Texts

Timelessness of Kabbalistic Wisdom: The lesson addresses why repeated engagement with the same texts continues to yield fresh insights and spiritual nourishment, underscoring the texts' ability to reveal deeper layers of wisdom with each study.

Integration of Learning from Previous Lessons

Reflections on how the past lessons have shaped the understanding of the correct relational dynamics between the Rav, the books, and the group, emphasizing the synergy necessary for spiritual progression.

Assignments: Engaging with Kabbalistic Texts

Participants are encouraged to select excerpts from Kabbalistic sources, sharing their choices and reflections with the group. This exercise aims to deepen personal engagement with the texts, fostering a shared space for inspiration and collective insight.

Key Takeaways:

The lesson reinforces the intertwined relationship between the group's collective efforts, the profound wisdom contained in Kabbalistic books, and the directional light provided by the Rav.
It introduces practical exercises and reflective questions that stimulate a deeper connection and appreciation for each component's role in the spiritual journey.
By focusing on the dynamics of humility, honesty, and harmony within the group, the lesson lays the groundwork for a supportive and enriching spiritual environment.

Lesson 5: The Soul's Connection and Collective Spiritual Progress

Unveiling the Soul's Network

Lesson 5 ventures into the profound system of soul connections, offering a lens through which individuals perceive one another not as mere physical entities but as integral parts of a grand, spiritual whole. This exploration delves into the nature of the soul and its manifestation through human connections, emphasizing the transition from seeing individuals as separate beings to recognizing them as sparks of a singular, divine flame.

The Essence of Spiritual Connection

Soul as a Collective Entity: The soul is introduced as a composite of individual sparks, each representing a person's innermost spiritual essence. This lesson explores the process of uniting these sparks to form a collective desire or Kli, potent enough to attract the Reforming Light, facilitating spiritual elevation.
Good Connection According to Rabash: The teachings of Rabash illuminate the path to fostering a 'good connection' within the spiritual community. This involves practicing the dynamics of being smaller than, equal to, and greater than one's friends, encapsulating the dual roles of giver and receiver in spiritual relationships.

Workshop Reflections on Unity and Diversity

Sensing Connection: Participants engage in discussions about the evolving sensations of connection from meeting to meeting, seeking to name and understand the burgeoning state of unity among them.
Elevating Peers: The importance of elevating the significance of peers is underscored, with participants encouraged to articulate the greatness and importance of each friend, enhancing the group's collective aspiration.
Navigating Differences: Insights are shared on how to balance equality and diversity within the group, highlighting the benefits of maintaining individual differences while striving for collective unity.

Exercises in Spiritual Reciprocity

Expressing Needs and Contributions: Through heartfelt exchanges, members articulate their needs from the group and what they offer in return, aiming to deepen the bonds of mutual support and understanding.
Embodying Roles of Greatness and Humility: Role-reversal exercises reinforce the significance of viewing oneself and others from varying perspectives of greatness and humility, enriching the group's emotional and spiritual tapestry.

Building a Unified Demand

Cultivating Collective Aspirations: The group contemplates creating a unified demand for the Reforming Light, ensuring no member feels distinct from the collective, fostering a profound sense of oneness.

Assignments: Deepening Engagement with Spiritual Principles

Personal Reflections: Members share their insights and takeaways, focusing on how the principles learned influence their spiritual practice and group dynamics.
Fostering Group Unity: Strategies for drawing the Reforming Light through collective actions are discussed, with an emphasis on intentionality and mutual effort.
Promoting Continuous Connection: Guidance is provided on maintaining active engagement and balanced participation within the group, encouraging all members to contribute to the collective spiritual journey.

Key Insights:

Lesson 5 enriches the understanding of the soul's intricate connections, emphasizing the shift from individual perceptions to recognizing the collective spiritual entity.
Through workshops, discussions, and practical exercises, members explore and deepen their understanding of mutual support, respect, and unity, essential for spiritual advancement.
The assignments and continuous efforts to engage with one another throughout the week aim to solidify the spiritual bonds between members, fostering a strong, unified group intent on achieving spiritual objectives together.

This lesson underscores the complex, beautiful tapestry of soul connections within a spiritual group, highlighting the transformative journey from individual sparks to a unified flame capable of attracting profound spiritual light.

Lesson 6: Introduction to The Group of 10

The Core of Love of Friends

This lesson explores the essential role of the group in spiritual development, focusing on how a group, or "Ten," is the primary instrument through which individuals can transform their nature, express love of friends, and ultimately attain spirituality.

Exploring the Concept of Love of Friends

Article No. 2, 1984 sets the stage by detailing the vital role of love of friends in spiritual work:

Individual Choice and Collective Strength: Exploration of the reasons behind choosing specific friends and the implications of these choices in a spiritual context.
Expression of Love: Discussion on whether love should be openly expressed or kept private, highlighting the spiritual dynamics and practical benefits of revealing one’s feelings to strengthen group cohesion.
The Environment: When I dwell within an assembly og friends, not alone, only there can you advance. We need to understand that connection is the vessel for revelation.
Expressing vs. Concealing Love: Debating whether love should be openly expressed or kept private, and how this affects the dynamics of the group. The text advocates for openness, suggesting that revealing one's love strengthens everyone’s capacity to love through collective reinforcement.
Humbleness vs Not: When we are humble, we connect to our true nature, which is to recieve. There is an innate power in this because this is truly our nature.

Reflections on Spiritual Community

Public vs. Private Spiritual Practices: Examination of the benefits of openly practicing love of friends compared to keeping it concealed, based on the idea that public expression amplifies collective strength and commitment.

Continuous Reminder of Purpose: Emphasis on always remembering the true purpose of the society, which is to foster love of others as a pathway to divine connection, avoiding the pitfalls of self-love and material gain.

Exercises in Love and Humility

Meeting the Needs of Friends: Participants engage in exercises to identify and address the specific needs of each group member, fostering a deeper connection and understanding within the group.

Role of Humility in Spiritual Growth: Activities that encourage humility and listening, helping members appreciate the spiritual contributions of others and reduce self-centeredness.

Building a Spiritual Network

Forming a Unified Intention: The group works together to establish a collective intention focused on love of others and diminishing self-interest, leveraging the strength of tenfold unity.

Practical Application in Daily Life: Encouraging members to apply these concepts in their interactions both within and outside the group, enhancing their spiritual practice.

Assignments: Integrating Spiritual Concepts

Personal Reflections: Members reflect on the session and articulate their personal takeaways, focusing on how the lesson impacts their approach to spiritual growth and group dynamics.

Preparation for Continued Engagement: Setting up a dedicated communication channel (e.g., Telegram chat), appointing roles within the group, and planning for ongoing discussions to maintain and build upon the spiritual momentum.

Key Insights:

Regarding the word 'hatred' ..

"What People Call God, Is An intention .. It Is Pure, Unmixed, Constant Giving .. It's What Creates And Develops Everything .. It Never Changes From That .. When Something Has A Different Intention, Then That Difference, That Distance Is Called 'HATRED'. Hatred Means Distance/Difference .. It's Not The Kind Of Hatred In Which You Despise Somebody And Wish To Do Away With Them .. " - Tony Kosinec

Lesson 6 deepens the understanding of the transformative power of the spiritual group, emphasizing the shift from individual efforts to a collective spiritual endeavor. Through focused discussions, reflective practices, and practical assignments, members explore the dynamics of love and humility, essential for advancing on their spiritual path. The lesson culminates in a reinforced commitment to the group’s unified goal of achieving spirituality, highlighting the profound impact of shared spiritual practice.

This structured approach should help guide the participants through the intricate concepts of love of friends and the spiritual efficacy of the group, or "Ten," in their journey toward spiritual realization.

Lesson 7: Working in the 10

Introduction: Principles of Joyful Engagement I need to look at my ten as the upper nine. I am malchut and they are the nine sefirot that complete my soul. This lesson focuses on harnessing the principles of happiness in spiritual practice, emphasizing the balance between the Right line (positivity and acceptance) and the Left line (critical reflection and realism). This balance is essential for creating an environment that supports both individual growth and collective spiritual endeavors.

Core Concepts and Discussions:

Balancing Right and Left Lines:
- Understanding Right and Left Lines: This segment delves into these conceptual lines, discussing their potential to either support or hinder spiritual growth based on their application within group dynamics.
- Criticism and Support: This part develops strategies for offering criticism that is constructive and encouraging, aimed at facilitating growth without discouraging individual members.
Humility and Connection:
- Emphasizing Humility: The lesson examines the role of humility in personal development and its effect on enhancing interactions and connections within the group.
- Connection and Spiritual Depth (Aviut): This discussion explores how deepening connections within the group can manage the rise of egos positively, contributing to the group's spiritual journey.
Navigational Strategies for Emotional States:
- Managing Highs and Lows: This section introduces techniques for members to contribute positively to the group’s overall mood, regardless of individual emotional states.
- Sustaining Spiritual Practice: This part encourages members to consistently apply learned spiritual principles to build and maintain a robust spiritual atmosphere from one lesson to the next.

Textual Inspirations and Theoretical Framework:

The lesson integrates teachings from respected texts such as "Article No. 30, 1988," and insights from revered sages found in works like Avot and Matan Torah. These sources offer a foundational understanding of the necessity of balancing loving kindness with truthful judgment and viewing personal interactions through a spiritual lens.

Practical Applications:

Joy and Coercion in Spiritual Practices:
- The Dual Nature of Joy: This exploration discusses why joy is an essential element of spiritual acts of bestowal and how the presence of coercion can impact this joy negatively.
- Cultivating Authentic Joy: This part provides practical methods for fostering genuine joy in spiritual activities, aimed at overcoming the routine nature of coerced actions.
Role of the Assembly of Friends:
- Fostering a Supportive Atmosphere: This section details each member’s responsibility in creating and maintaining a positive, uplifting environment during group meetings.
- Addressing Personal Challenges: This part offers strategies for sharing personal difficulties in ways that uplift and support the group’s energy, rather than bringing it down.

Exercises and Reflection:

Participants will engage in role-play scenarios and guided discussions to practice balancing criticism with support, expressing humility, and addressing personal and collective challenges constructively.

Assignments for Continued Engagement:

Specific roles and tasks will be assigned to participants to ensure the vitality and ongoing engagement of the group, such as leading discussions, preparing materials for the next session, or organizing group reflections.

Concluding Insights:

A summary of key insights emphasizing the transformative impact of joy, the critical importance of humility, and the effective use of constructive criticism within the group. This summary reinforces the concepts discussed and provides participants with a clear framework for their practical application in both group settings and individual spiritual practice.

This structured lesson is designed to deepen participants' understanding and enhance their skills in maintaining a dynamic that is both joyful and productive, essential for sustained spiritual growth and effective group cohesion.

Let’s tell the friends in our ten how I’d love to see our ten, the connection between us from now onwards.
- Answer: I envision our ten as a space of unconditional support and openness, where each of us feels safe to share our spiritual impressions and insights. I see us deepening our connection to such a point that we ultimately build the perfect lab. A place where I can be in complete bestowal, not needing to worry about taking care of myself because we are all in bestowal, and I have 9 other brothers worrying about my needs, while I worry about the needs of my nine brothers.
How do we enter such a relationship between us which moves beyond the faces, the bodies, and the corporeal familiarity? How to discover from now onwards the inner form of connection between us?
- Answer: We can move beyond corporeal familiarity by focusing on the intentions and spiritual states behind our interactions. This involves actively listening to each other’s experiences and feelings without judgment and striving to perceive the divine spark within each member. Practicing empathy and striving to feel the desires and spiritual aspirations of others as our own can help us discover the inner form of connection.
What is “High Spirits”, what is Happiness? What is the difference between happiness and high spirits as we know it from our lives (grandkids, sons, fun, money, etc.) and happiness and high spirits which Rabash speaks of?
- Answer:
  - High Spirits: This refers to a state of optimism and encouragement that one brings into a group setting, enhancing the collective mood and motivation.
  - Happiness: In general, happiness can stem from various sources including emotional, material, or familial joys.
  - Difference: The happiness and high spirits Rabash speaks of are rooted in spiritual fulfillment and the joy of connecting with the Creator and advancing spiritually within the group. Unlike mundane happiness, which is often dependent on external circumstances, spiritual happiness is derived from internal growth, bestowal, and unity among friends in pursuit of a higher purpose.
What will we do in our ten so each of us will feel the importance of the ten as one’s supplier of spiritual forces? What is the responsibility of each member of the ten?
- Answer: Each member should commit to regular participation, actively contribute to discussions, and support one another’s spiritual endeavors. We should all work to create an atmosphere of positivity, encouragement, and accountability, ensuring that every member feels valued and integral to the group’s spiritual progress. Responsibilities include preparing for and engaging in meetings, sharing insights, and helping to maintain focus on our spiritual goals.
What is the only thing the friends lack, that I need to give them each time, that will bring them high spirits, encouragement, new air in the society and happiness?
- Answer: The key element often lacking is consistent encouragement and recognition of each friend's efforts and progress. By affirming their contributions and valuing their spiritual journey, you instill motivation and joy, which refreshes and revitalizes the group’s dynamics.
What should our attitude be towards the society in times in which the Creator puts us in states of lack of desire and forces? How should I ask for help from the friends in the ten without bringing them down from the importance of the goal?
- Answer: Our attitude should remain one of trust and positivity, believing that these challenges are opportunities for growth. When seeking help, it’s important to share your struggles in a way that emphasizes your commitment to overcoming them and your faith in the group’s collective strength to support each other. This approach keeps the focus on growth and resilience rather than on defeat or despair.
Talk about the greatness of the friends and the greatness of the Creator.
- Answer: Discussing the greatness of the friends involves acknowledging and appreciating each member’s unique spiritual qualities and contributions. Talking about the greatness of the Creator should highlight His benevolence, the perfection of His creation, and His profound love for us, which inspires us to reciprocate through our spiritual efforts and unity.
How is the feeling in the tens?
- Answer: The feeling in the tens should ideally be one of warmth, mutual respect, and shared purpose. It’s a space where each member feels connected, valued, and driven by a collective mission to advance spiritually, fostering a deep sense of camaraderie and spiritual fulfillment.

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