7/07/2017

Excerpts from the Writings of Kabbalists Regarding: “Hitkalelut” (Mingling/Inclusion)  

: Hitkalelut

1. Baal Hasulam, "600,000 Souls"

It is said that there are 600,000 souls, and each soul divides into several sparks. We must understand how it is possible for the spiritual to divide, since initially, only one soul was created, the soul of Adam ha Rishon.

In my opinion, there is indeed only one soul in the world, as it is written (Genesis, 2:7), “and breathed into his nostrils the breath of life.” The same soul exists in all the children of Israel, complete in each and every one, as in Adam ha Rishon, since the spiritual is indivisible and cannot be cut—which is rather a trait of corporeal things.

Yet, saying that there are 600,000 souls and sparks of souls appears as though it is divided by the force of the body of each person. In other words, first, the body divides and completely denies him of the radiance of the soul, and by the force of the Torah and the Mitzva, the body is cleansed, and to the extent of its cleansing, the common soul shines upon him.

For this reason, two discernments were made in the corporeal body: In the first discernment, one feels one’s soul as a unique organ, and does not understand that this is the whole of Israel…

In the second discernment, the true Light of the soul of Israel does not shine on him in all its illumination force, but only partially, by the measure he has purified himself by returning to the collective.

The sign for the body’s complete correction is when one feels that one’s soul exists in the whole of Israel, in each and every one of them, for which he does not feel himself as an individual, for one depends on the other. At that time, he is complete, flawless, and the soul truly shines on him in its fullest power, as it appeared in Adam ha Rishon…

2. Baal Hasulam, Letter 19 Because of the breaking of the vessels, all the Otiot were ejected to corporeal conducts and people. When one corrects oneself and reaches the root of one’s soul, he must collect them by himself, one-by-one, and bring them back to the root, to holiness. This is the meaning of “to sentence oneself and the entire world to a scale of merit.”3) Baal Hasulam, Letter 4 You lack nothing except to go out to a field that the Lord has blessed, and

collect all those flaccid organs that have drooped from your soul, and join them into a single body.

In that complete body, the Creator will instill His Divinity incessantly, and the high streams of light will be as a never ending fountain.

4. Baal Hasulam, "The Teaching of Kabbalah and its Essence"

Since there is no act without some purpose, it is certain that the Creator had a purpose in the Creation set before us. And the most important thing in this whole diverse reality is the sensation given to the animals—that each of them feels its own existence. And the most important sensation is the noetic sensation, given to man alone, by which one also feels what is in one’s other—the pains and comforts. Hence, it is certain that if the Creator has a purpose in this Creation, its subject is man. It is said about him, “All of the Lord’s works are for him.”

But we must still understand what was the purpose for which the Creator created this lot? Indeed, it is to elevate him to a Higher and more important degree, to feel his God like the human sensation, which is already given to him. And as one knows and feels one’s friend’s wishes, so will he learn the words of the Creator, as it is written about Moses, “And the Lord spoke unto Moses face to face, as a man speaketh unto his friend.”

Any person can be as Moses. Undoubtedly, anyone who examines the evolution of Creation before us will see and understand the great pleasure of the Operator, whose operation evolves until it acquires that wondrous sensation of being able to converse and deal with one’s God as one speaks to one’s friend.

5) Baal HaSulam. Shamati 36. "What are the Three Bodies in a Man"

One must think only for the inner body, for it is a clothing for the soul of Kedusha. That means that one should think thoughts that are after one’s skin. This means that after the body’s skin is called outside one’s body, meaning outside one’s own benefit, but only thoughts of benefiting others. And this is called “after one’s skin.”

This is so because after one’s skin, there is no grip for the Klipot (plural for Klipa), for the Klipot hold only that which is within one’s skin, meaning that which belongs to one’s body, and not outside one’s body, called “outside one’s skin.” That means that they possess anything that comes within the clothing of the body, and they cannot hold anything that is not clothed within the body

When one persists with thoughts that are after one’s skin, one is awarded what is written, “And when after my skin this is destroyed, then without my flesh shall I see God” (Job 19, 26). “This” is the Holy Divinity, and she stands after one’s skin. “Destroyed” means that it has been corrected to stand “after my skin.” At that time one is awarded “without my flesh shall I see God.”

It means that Kedusha comes and clothes the interior of the body, specifically when one agrees to work outside one’s skin, meaning without any clothing. The wicked, however, who want to work precisely at a time when there is clothing in the body, called within the skin, then they will die without wisdom. This is because then they have no clothing and they are not awarded anything. However, it is specifically the righteous that are rewarded with clothing within the body.

6) Baal Hasulam, "The Love for the Creator and the Love for the Created Beings"Thus, when one completes one’s work in love and bestowal for one’s fellow person and comes to the highest point, one also completes one’s love and bestowal for the Creator. In that state there is no difference between the two, for anything that is outside one’s body, meaning one’s self-interest is judged equally - either to bestow upon one’s friend or bestow contentment upon one’s Maker.

This is what Hillel Hanasi assumed, that “Love thy friend as thyself” is the ultimate goal in the practice. That is because it is the clearest form to mankind.

We should not be mistaken with deeds, for they are set before ones eyes. We know that if we precede the needs of our own, it is bestowal. For that reason Hillel does not define the goal as “And thou shalt love the Lord thy God with all thy heart and with all thy soul and with all thy might,” because they are indeed one and the same thing. It is so because one should also love one’s friend with all his heart and with all his soul and with all his might, because that is the meaning of the words “as thyself.” After all one certainly loves oneself with all one’s heart and soul and might, but with regards to the Creator, one may deceive oneself; and with one’s friend it is always spread out before his eyes.

7) Rabash, Vol 3, Article 124. "To Serve Me"Bar Zoma said, “All these were created only to serve me, and I to serve my Maker”. According to the interpretation of Ba’al Hasulam, this means that all the flaws one sees in others, if he believes they’re his own, he has what to fix. In this case, the entire world serves him by presenting him with his flaws and he does not need to search for them himself. Rather, they do him a great favor by presenting him with his own flaws.

8) Baal Hasulam, Pri Chaham, Conversations, "Anyone Who Regrets with the Public"It is written, (Megilah 12, Sota 8) "With the same measure one uses for measuring things, it is measured back to him," meaning, according to the size of the space in the vessel, namely, its capacity to receive inside, the same deficiency shall be filled, no less and no more.

Therefore, a servant of Creator, who does not regret with the public, but only feels his own personal deficiency, his capacity for abundance is not bigger

either. Hence, he will not be able to receive the collective revelation of the Creator as everyone's comforter, since he has not prepared a vessel to receive the fullness of the collective measure, but only his own personal portion. It is not so with the one who feels the sorrow of the public, and feels all their troubles as his own personal troubles. He attains the fullness of the Shechinah, namely the comfort of all Israel, since his deficiency is the collective deficiency. Therefore, the abundance of holiness is also collective.

From here we understand the meaning of "The righteous have no rest," meaning, since the abundance is blessed according to the measure of the deficiency and the yearning of the righteous, in the same measure, no less and no more, they constantly try to deepen and widen their vessel, since the one who bestows has no limit, only the one who receives.

It follows that their entire aim in life is to receive a greater yearning and a stronger desire to make a bigger vessel, in order to bring contentment by expanding the boundaries of Divinity.

9) Kol Simcha - A Sound of Joy An individual who does not include himself in the assembly of Israel does not receive the love of others from above. This is in reference to “Love thy friend as thyself”, because the love of Israel is bestowed from the abundance of the Creator’s love to Israel, and if one does not include himself within the collective of Israel, it may be dangerous, god forbid. And of this the Shunamite said “I dwell within my people”.

10) Rabash, Vol 1. Art. 1, part 2 (1984) "Purpose of Society - 2"Since man is created with a Kli called “self-love,” where one does not see that an act will yield self-benefit, one has no motivation to make even the slightest motion. And without annulling self-love, it is impossible to achieve Dvekut (adhesion) with the Creator, meaning equivalence of form.

And since it is against our nature, we need a society that will form a great force so we can work together on annulling the will to receive, called “evil,” as it hinders the achievement of the goal for which man was created.

For this reason, society must consist of individuals who unanimously agree that they must achieve it. Then, all the individuals become one great force that can fight against itself, since everyone is integrated in everyone else. Thus, each person is founded on a great desire to achieve the goal.

To be integrated in one another, each person should annul himself before the others. This is done by each seeing the friends’ merits and not their faults. But one who thinks that he is a little higher than his friends can no longer unite with them.

11) Rabash, Vol 1, Art. 14 (1988) "The Need for Love of Friends"There is a special power in the adhesion of friends. Since views and thoughts pass from one to the other through the adhesion between them, each is

mingled with the power of the other, and by that each person in the group has the power of the entire group. For this reason, although each person is an individual, he contains the power of the entire group.

12) Rabash, Vol 1, Art. 7 (1984) "According to What is Explained Concerning “Love Your Friend"If everyone is nullified before his friend and mingles with him, they become one mass, where all the little parts that want the love of others unite in a collective force that consists of many parts. And when he has great strength, he can execute the love of others. And then he can achieve the love of God.

13) Maor VaShemesh, Parashat Ekev  When Israel assemble it is a great thing indeed, but it is of paramount importance that each and every one will not think of himself as righteous or special in the holy society, but rather, his only concern will be not to cause damage to the holy society by his actions. And even if it is evident that he is an important person, nevertheless, he must scrutinize his actions and contemplate why he is considered important and then annul himself completely.

And it is known that the Shechinah dwells in each Ten, which is a complete degree, as is known, and in a complete degree there exist a head, arms, legs and heels, as we know from our holy exalted sages. It follows that when each one sees himself as “nothing” in the holy society, he is considered to be the heel in the society, while they are in the degree of Rosh (head) and Guf (body) and the upper limbs. And when each one thinks of himself this way, their actions open the gates of abundance and all goodness in the world. But the majority of the abundance is drawn by the one who considers himself to be a nothing and a heel.

: Arvut

14) Likutei Halachot, Hoshen u-Mishpat, Halachot Arev  It is impossible to observe the Torah and mitzvot except through Arvut, when each one becomes responsible for his friend, since the essence of keeping the Torah, which is the aspect of the will, is through unity. Therefore one should be included in the collective of Israel with great unity. For this reason, at the time of the reception of the Torah, they were certainly responsible one for the other, since as soon as one desires to receive the Torah one must be included with the others as one in order to be incorporated in the will, and then certainly each one is responsible for his friend since all are important as one. And precisely when each one is responsible for his friend, which is the aspect of unity, precisely this way they are able to keep the Torah, and without it, it would be impossible to keep the Torah, since the essence of love and unity is in the aspect of the will, where each one is content with his friend, and there is no disparity of form between them, and they are all included in one desire, by which they are incorporated in the upper will, which is the purpose of unity.

15) Baal Hasulam, Matan Torah, Item 15

If six hundred thousand men abandon their work for the satisfaction of their own needs and worry about nothing but standing guard so their friends will never lack a thing, and moreover, that they will keep it with a mighty love, with their very heart and soul, in the full meaning of the Mitzva, “Love thy friend as thyself,” then it is beyond doubt that no man of the nation will need to worry about his own well being.

Because of that, he becomes completely free of securing his own survival and can easily keep the Mitzva, “Love thy friend as thyself,” obeying all the conditions given in Items 3 and 4. After all, why would he worry about his own survival when six hundred thousand loyal lovers stand by, ready with great care to make sure he lacks nothing of his needs?

Therefore, once all the members of the nation agreed, they were immediately given the Torah, because now they were capable of keeping it.

16) Rabash, Vol 3, Art. 759 "The Entirety of the Man"One must know that love is bought with actions. When giving gifts to one’s friend, each and every gift one gives to his friend is like an arrow and a bullet, puncturing a hole in his friend’s heart. And even if his friend’s heart is like rock, nevertheless, each bullet makes a hole, and by the multitude of bullets a cavity is formed. Then, the love of the giver of the gifts enters that empty space, and the warmth of love draws to him his friend’s sparks of love. Then, from the two loves, a garment of love is woven, and this garment covers them both. Meaning that one love encircles and surrounds both of them, and necessarily they become as one man, as the garment they are both covered by is one garment. Thus, both of them are annulled. And it is a rule that a novelty entertains, and one is excited and entertained by the this novelty. Thus, after one has received the garment of love from his friend, he enjoys only the love of others and forgets about self love. Then, each of them begins to derive pleasure only from caring for his friend and he has no need for self-concern, as one can only exert himself where he can receive pleasure.

17) Rabash, Vol 2, Letter 8

Once I have acquired this above-mentioned clothing, sparks of love promptly begin to shine within me. The heart begins to long to unite with my friends, and it seems to me that my eyes see my friends, my ears hear their voices, my mouth speaks to them, the hands embrace, the feet dance in a circle, in love and joy together with them, and I transcend my corporeal boundaries. I forget the vast distance between my friends and me, and the outstretched land for many miles will not stand between us.

It is as though my friends are standing right within my heart and see all that is happening there, and I become ashamed of my petty acts against my friends. Then, I simply exit the corporeal vessels and it seems to me that there is no reality in the world except my friends and I. After that, even the “I” is cancelled

and is immersed, mingled in my friends, until I stand and declare that there is no reality in the world—only the friends.

18) The Banner of Ephraim’s Camp, Va’Etchanan

“God is one and Israel are one”, as is written, and “who is like your people, like Israel, one people”. Therefore they are adhered to the Creator, for it is befitting for one to adhere to one. And when? When Israel are gathered and adhere together in complete unity. Then they are considered one, and the light of the Creator, who is one, is upon them. But when their hearts are divided and they separate from one another, god forbid, then it is impossible for them to adhere to the one and the Holy Name does not rest upon them, god forbid, and a foreign idol is upon them… and this is the implied meaning of the verse “and you who adhere”  -  meaning, when you adhere and are united with one another, then “you shall all live”. When they are in one unification, then it is befitting for one to adhere to one, and the one God dwells upon them.

: Prayer of Many

19) Zohar, Introduction to the Book of Zohar, Item 183 The prayer that we pray is the correction of the Holy Divinity, to extend abundance to her, to satisfy all her deficiencies, for hence, all the requests are in plural form, such as “And grant us knowledge from You,” or “Bring us back, our Father, into Your law.”

This is so because the prayer is for the whole of Israel, since all that there is in the holy Divinity exists in the whole of Israel. And what is lacking in her is lacking in the whole of Israel. It follows that when we pray for the whole of Israel, we pray for the Holy Divinity, since they are the same. Thus, before the prayer, we must look into the deficiencies in Divinity, to know what needs to be corrected and filled in her.

20) Baal HaSulam, Letter 11

You should feel the love, and it is felt only in a place of deficiency. This is the meaning of, “He who shares the suffering of the public is rewarded with seeing the comfort of the public,” and “To the extent that a person allots, he is allotted.”

You have often heard that all the good of the awakening from below concerns only our learning how to feel the deficiency, as it is set before us by the Creator. This is the meaning of “A prayer makes half,” because as long as one does not feel half the deficiency—the part that was cut off from the whole, and the part does not feel as it should—one is incapable of complete Dvekut [adhesion]. It is so because this will not be considered advantageous for him, and one does not keep or sustain a needless thing.

Our sages told us that there is a remedy for this feeling by the power of the prayer. When one is persistent in praying and craving to cleave unto Him perpetually, the prayer can do half, meaning that he will recognize that it is half. When the sparks multiply and become absorbed in the organs, he will certainly be rewarded with complete salvation and the part will cling to the whole forever.

21) Baal Hasulam, Not the Time for the Flock to Be Gathered

One must not exclude oneself from the collective and ask for oneself, not even to bring contentment to one’s maker, but rather only for the entire collective. One who departs from the public to ask for one’s own individual soul does not build. On the contrary, he brings ruin upon his soul. As is written, “Any who is proud”, for there cannot be one who retires from the public unless with an attire of pride. Woe unto him, for he brings ruin upon his soul. Even during the work, when one prays alone, then whether he wants to or not, he exits the collective and ruins his soul. There was no awakening for any individual of the children of Israel to ask for anything individually, as no one needed anything because they did not feel as separate selves, and this was their power to come out of Egypt with a mighty hand.

Thus, every one must gather with all of his strength into the whole of Israel with every plea to the Creator in the prayer and in the work and include himself in the root of all of Israel.

22) Rabash, Vol 3, Article 106, "The Destruction of Divinity"

One must not ask the Creator to bring him closer to Him as this is insolence, for why is he more important than others? However, when one prays for the collective, which is the Malchut, which is called “Knesset Israel” (the assembly of Israel), the totality of the souls, because divinity lies in the dirt, and he prays for it to rise, meaning that the Creator will cast light upon her darkness, then all of Israel will be elevated a degree, including the one who requests, as he is also part of the collective.

23) Gate of Reincarnation, Introduction, 38

My teacher, peace be upon him, warned me and all the friends who were with us in that society, that prior to the morning prayer we should take upon ourselves the “thou shalt do” commandment of “love thy friend as thyself” and to aim to love each and every one of Israel as one’s own soul, for by this one’s prayer will rise, included of all Israel, and thus able to ascend and to perform a correction above. And specifically regarding our love of friends  - each and every one of us must add himself as if he were an organ of this society. And my teacher warned me greatly regarding this.

24) Rabash, Vol. 3, Art. 217 “Flee, My Uncle”

It is an important rule that the person, himself, is called “Creation”. Meaning, he alone. And what’s outside of him is the aspect of holy divinity. It follows that when one prays for his contemporaries, it means that he is praying for the

holy divinity which is in exile and needs all salvations and this is the matter of eternality. And only in this manner can the light of mercy be revealed.

And another reason for the need to pray only for the collective is that the light of mercy must be revealed, which is the aspect of the light of bestowal. And it is a rule that nothing can be received without equivalence, and there must always be an aspect of equivalence. Therefore, when one awakens mercy upon himself, it follows that he is engaging in self reception. And the more he prays, not only does he not prepare a vessel of equivalence, but on the contrary, sparks of reception are formed in him. It follows that he walks in the opposite direction  -  meaning that he should prepare a vessel of bestowal, but he has prepared a vessel of reception. And “adhere to His virtues” is specifically as is written, “as He is merciful, so you shall be merciful”. Thus, when he prays for the collective, by this prayer he is engaged in bestowal. And the more he prays, to that extent he crafts a vessel of bestowal by which the light of bestowal can be revealed, which is called “merciful”. And by receiving the light of mercy, the virtue of compassion can later be revealed.

25. Rabbi Elimelech, from the book Noam Elimelech, Likutei Shoshana 

One must always pray for his friend, because for himself he cannot accomplish much, since ‘a prisoner cannot rescue himself from prison’, but for his friend he is answered quickly. And so, each one should pray for his friend, this way they help one another until all of them are answered. This is why it was said, “Israel are Arevim (responsible) for one another. “Arevim”, from the word “arev” (pleasant tasting, sweet)... Since they sweeten each other by their prayers for one another, and thus they are helped. And mainly, prayer is in thought, since in thought it is easier to receive their prayer.

26. Rabbi Menachem Mendel of Kossov, Love for Peace  

“One who prays for his friend is answered first”. Interpretation: One who prays for his friend becomes a conduit for bestowal, to bestow to his friend,  and as the abundance flows through him, he is answered first. This is the meaning of the verse, “He who blesses is blessed”, since the one who blesses becomes a conduit for bestowal, and hence he is blessed[…] Because Bracha (blessing) comes from the word Brecha (pool), which is the conduit for good bestowals. And this is only if the one who blesses and the one  who is blessed love each other and have true and complete unity. Thus they awaken the upper conduit, enabling it to bestow through the righteous, who is the channel, according to text “the world is nourished for the sake of Chanina, my son.

27. Likutei Halachot, Laws of the Synagogue, Law 1

The greatest ascension of the soul and its perfection come about when all the souls integrate and become one, for then they rise to sanctity, as sanctity is one. Therefore, the prayer, which is the aspect of Nefesh, depends mainly on the unification of the Nefashot (souls). Therefore, the greatest prayer is a public one and not individual, so that they won’t be separate, each one by himself, as this is the opposite of sanctity. Rather, we need to connect the

holy congregation together and become the aspect of one, and this is public prayer. And specifically in the synagogue (house of worship) where the souls convene, and this is the wholeness of the prayer.

28. Likutei Moharan, Mahadura 141, item 5 Every person must say: The whole world was created for me (Sanhedrin 37). It follows that if the world was created for me, I must inspect and pore over the correction of the world at all times, to fulfill the deficiency of the world and to pray for them.

29) Rabash, Vol. 3, Art. 481 "The Whole World is Sustained Because of Hanina My Son - 2"“The whole world is sustained because of Hanina my son, and Hanina my son is satisfied with a small portion of carobs from one Sabbath to the next Sabbath.” (Taanit 24) It is explained according to work, that one who walks in the ways of the Creator, then during the work, which is called “work days”, the meaning of “one who did not labor on the eve of the Sabbath” it is “enough for him”, meaning that it is sufficient for him if he feels the taste of carobs in his work. And combined with the exertion that he makes, because he has no taste in the work except in the aspect of carobs, which is known as “you labored and did not find, don’t believe”, then he wants that by his labor and exertion the abundance and blessing will extend to the whole world. Meaning that all the livelihood and the attainments of the light of Torah will reach the whole world. This is the meaning of the saying “the whole world is sustained because of Hanina my son.” And why is it so? Because he has the grace of Kedusha, hence he is called Hanina (graceful in Hebrew). Hence he is rewarded with the aspect of Sabbath, and “one who did not labor on the eve of the Sabbath, what will he eat on the Sabbath”.And there is no cause to ask, if Hanina extended the light to the whole world, why do they not attain the light and the pleasure and only Hanina is rewarded with the aspect of Sabbath? This is only because they do not have the vessels with which to receive, since the exertion is the secret of the vessels into which the lights are poured. For this reason they said “one who did not labor on the eve of the Sabbath, what will he eat on the Sabbath?” And even though Hanina extended the light to the entire world they haven’t the vessels to receive it. However one who serves the Creator should walk the path of not receiving anything, and this is called the aspect of “carobs”.   

30) Maor Einayim, Parashat YitroIt is known that all the world and all the creations must receive life from the Creator at each and every moment, as it is written, “In His benevolence He always renews the act of Creation every day”. And similarly, it is necessary at every moment their life force will never be stopped, but rather be bestowed to them always, cascading from above downward, from cause to effect. And if, God forbid, His life-force were to be gone from the world for even a brief moment, the entire universe would cease to exist. Hence it befits the

righteous to mediate between the Creator and the fullness of universe, to connect everything to Him. To make a trail and a pathway for the passage of the abundance, a conduit to deliver to all creations, since he unites heaven and earth and connects the whole world in full to the Creator, so that they will not be separated from Him.

31) Banner of the Camp of Ephraim, Parashat Sh’lachOne who wants to serve the Creator in truth must incorporate himself with all the creations, and likewise he must connect to all the souls and to include himself with them and they with him. Meaning that you will not leave to yourself anything other than what is necessary for connecting the Shechina. And the requirement for this is a closeness and multitude of people, for according to the multitude of people who serve the Creator, the more the light of the Shechina is revealed to them. And for this, one must include himself with all the people and all creations, and to raise all to their root for the correction of the Shechina.

32) Baal HaSulam, Shamati 33, The Lots on Yom Kippurim and with HamanOur sages wrote (Hagiga 15a), “Rewarded – a righteous. He takes his share and his friend’s share in heaven. Convicted – a wicked. He takes his share and his friend’s share in hell.” It means that one takes the Dinim and the alien thoughts of one’s friend, which we should interpret over the whole world, meaning that this is why the world was created filled with so many people, each with his own thoughts and opinions, and all are present in a single world.

It is so deliberately, so that each and every one will be incorporated in all of one’s friend’s thoughts. Thus, when one repents, the profit from it will be Hitkalelut (mingling/ incorporation/integration).

It is so because when one wants to repent, one must sentence oneself and the entire world to a scale of merit, since he himself is incorporated in all the alien notions and thoughts of the entire world. This is the meaning of, “Convicted – a wicked. He takes his share and his friend’s share in hell.”

It follows that when one was still wicked, called “Convicted,” one’s own share was of Se’arot, contradictions, and alien thoughts. One was also mingled with one’s friend’s share in hell, meaning he was incorporated in all the notions of all the people in the world.

Therefore, when later one becomes “Rewarded – a righteous”, meaning after one repents, he sentences himself and the entire world “to a scale of merit, he takes his share and his friend’s share in heaven.” This is because one must draw Upper Light for the alien thoughts of all the people in the world, too, since he is mingled with them, and he must sentence them to a scale of merit.

This is precisely through extending the Upper Light over these Dinim of the public. Although they themselves cannot receive this Light that he had drawn on their behalf because they do not have the prepared Kelim for that, but he drew it for them as well.

: MA"N

33. Ramchal, Adir Bamarom

The Nukva is in the secret of guiding the entire world and is called “heart” since by this secret the heart of man is established, and with the heart one understand and feels. Likewise the feelings of all the actions of all the worlds reach the Nukva because she is impressed from the lower ones. It follows that all the hearts of men are merely parts of that heart, meaning that all the souls are rooted in the Nukva, and therefore they are called her organs and hence they are MA”N, because she is not considered whole until she joins with all her branches. This matter of the heart extends to all the souls that are grounded in her. It follows that this state of the heart is incomplete until it includes all the discernments of the heart that extend from it in all the souls. And when it includes all of them it becomes “wise” (knowing) as in “the understanding heart” in all governess… since all the souls are gathered in the Nukva, which is the root of the upper heart, and then the heart functions properly, and divides its leadership to all the sides, accordingly.

34. Baal HaSulam, TES, part 9, Ohr Pnimi, item 3

there is no possibility to complete the then sephirot in the upper partzuf except through the help of the lower one who will raise MAN to it, since the lower one holds the AHAP of the upper in his possession, which means the upper has nothing but G”E. and though the AHAP are the kelim of his posterior, meaning BINA and ZO”N or NH”I, whenever the partzuf is missing the kelim of NH”I, he is also missing GA”R of lights. and you can clearly see that as long as the lower doesn’t raise MAN to the upper, it has to remain in katnut without GA”R.

as our sages said, “there will never be anyone to raise Mei Nukvin after the first time except for the sons that already came out to the world, and every one who is lower than his friend is like a son to him”, meaning, that the lower one is the one holding the AHAP of his upper, and this AHAP is called MA”N because they were cancelled and fell from the upper degree during the time of the shattering of the kelim. and as a result, there is no one to bring them back up to the upper except for his son, meaning the lower, that is keeping them in his possession… because as long as not all the kelim and sparks are scrutinized after falling to BY”A, the upper partzufim of Atzilut is also lacking at the exact same measure as the kelim and sparks that are found in BY”A. because the final aspect of BY”A carries inside of it all sorts of posteriors that came from above her and you already know that these posteriors are exactly the parts of kelim and sephirot that are missing from the upper partzufim, and all the permanent Mochin that were set in the first three partzufim of Atzilut are not equivalent to how they were in the world of Nekudim but only have the ten sephirot of Keter in each of them and the remaining 9 sephirot are missing. and they remain captive in BY”A between the klipot.

35. Baal Hasulam, TES, Vol 3, Part 8, Ohr Pnimi, Item 88

All our work in prayers and practical mitzvot is to go back and scrutinize and rise to all these souls who came from Adam HaRishon and fell to the klipot, until they reach their original root from where they came prior to the sin of the Tree of Knowledge.

36. Rabash, Vol 3, Art. 179 "Ibur (Conception) - 1"

the created being after the sin of Adam Harishon, are considered broken vessels and dead, meaning that their vessels are only for self reception because they are separated from the life of Life. They only have a spark from the returning light that remained and came down to revive the vessels, by which they will be able to ascend and be resurrected from the dead. This spark is a spark of divinity which is the remains from the returning light, and one must raise it, meaning receive it in order to bestow which is called “raising” as in raising MAN. The behinat masach and aviut is formed and it receives a  filling and the returning light fills the vessels in the measure that it clothes the lights. (Ohr Yashar, direct light)  

37. Baal HaSulam. Shamati 81. Concerning Raising Man

It is known that because of the breaking, sparks of Kedusha fell into BYA. But there, in BYA, they cannot be corrected, and hence must be elevated to Atzilut. And by doing good deeds and Mitzvotwith the aim to bring contentment to one’s Maker and not to oneself, these sparks rise to Atzilut. Then they are integrated in the Masach of the Upper One, at the Rosh of the degree, where theMasach remains in its eternity. And at that time there is a Zivug (spiritual coupling) on the Masachby the Hitkalelut (mixture/integration) of the sparks, and the Upper Light spreads through all the worlds according to the measure of the sparks that they have raised.

This is similar to the Hizdakchut (purification) of the Partzufim of Akudim. We learned that during itsHizdakchut, when the Light departs because of it, the Masach of the Guf ascends along with theReshimot to Peh de Rosh. The reason is that when the lower one stops receiving, it is considered that it has been purified of its Aviut (will to receive). Hence, the Masach can rise back to Peh de Rosh, as its whole decline into the degree of Guf was because the Light expanded from Above downward, into the vessels of reception.

Also, the Rosh is always discerned as being from below upward, meaning in resistance to the expansion. And when the Guf stops receiving the Lights from Above downward because of the absence of the Masach that had been purified by the Bitush (beating) of the internal and the external, it is considered that the Masach de Guf has been purified of its Aviut, and ascended to theRosh with the Reshimot.

Additionally, when one engages in Torah and Mitzvot in order to bestow and not to receive, through it, the sparks rise to the Masach in the Rosh,in the world of Atzilut (and they rise degree-by-degree until they arrive at the Rosh

de Atzilut). And when they are integrated in that Masach, and the level of Light appears according to the size of the Masach, more Light is added in all the worlds. And man, too, who caused that betterment Above, receives illumination by having improved Above, in the worlds.

http://files.kabbalahmedia.info/download/audio/heb_o_rav_2017-07-07_kitei-makor_hitkalelut_n4_p1.mp3