A person of our world does not have a soul. However, when he begins to desire the spiritual he acquires a “point in the heart” or an embryo of a soul that demands a person’s return to his spiritual root according to his nature. The soul yearns for the Creator and pulls the person along with it. The person does not know where he is being pulled because the Creator is still concealed from him. However, this point of the soul is pulling him somewhere, even though this is not yet the real soul.
When a person begins to work on himself, his point in the heart gradually increases. It becomes bigger and bigger, but it still remains black because a person perceives the darkness and the feeling that something is missing increases even more than before. When the point finally reaches a specific size that is sufficient for him, he acquires a Masach (screen) around this point, which is orientation towards bestowal. When this happens, the light is able to enter into this point, and it orders all of the desires into five parts according to the light’s attributes. These parts are Keter, Hochma, Bina, ZA and Malchut. Thus, a person acquires a soul.
The desire to receive changes from the smallest (Keter) to the biggest (Malchut). The desire to receive is smallest in Keter and Hochma, and this is why they are called the “bestowing desires”. This state in a person is called “small”.
If a person in our world has only animal desires, then he is a two-legged animal. The next state after this is when a “point in the heart” emerges in him, that is, an aspiration for the spiritual emerges in a person. It does not allow him to rest even though he does not know what it is. If a person continues to intensely study Kabbalah then he arrives at the third state and crosses the Machsom, thus acquiring the screen with Aviut de Shoresh. This state is called “Galgalta with the light Nefesh”, and it emerges in a person to replace the black point.
This state is also called the “fetus” (Ubar). Equivalently to the earthly one, it does not want anything and it is located in the mother’s womb, or in the higher Partzuf that carefully raises it. After that, the fetus develops for nine months, that is, it has to go though nine particular Sefirot that are located within Sefira Maclhut, from Nefesh de Nefesh (Keter de Maclhut) until Yehida de Nefesh (Malchut de Malchut).
When it reaches the latter point, it is no longer Ubar. It becomes born and acquires Kli Hochma with the light Ruach (from Nefesh until Yehida) with Aviut Alef. This period is called “feeding” (Yenika) and lasts for two years or 24 months. At this point, the Partzuf reaches the state of “Katnut” (Galgalta ve Einaim) and the full Aviut Alef. Yenika differs from Ubar, which did not desire anything because it received the light.
How does a baby receive milk for nourishment? When a mother’s menstruation ends, her blood is used to develop the fetus. During birth, the birth blood or the unclean blood comes out, and it can be corrected. This blood becomes the unclean desires, or the desires that do not have the intention for bestowal. In addition, there is another part of the blood that turns into milk after the birth. It ascends from Sefira Yesod, where the womb is located, to the breast (Haze) or to Sefira Tifferet of the Partzuf.
After our world has emerged, everything that happens in the spiritual world and all of the spiritual laws are naturally carried out in our world as well. By studying the spiritual Partzufim’s entire process of conception, development, birth, feeding, and growth into adulthood, we are able to understand precisely what is happening, and, most importantly, why this happens in our world.
After feeding follows the Partzuf of growth into adulthood. The Partzuf receives the light Hochma, or Gadlut (Mochin) into Kelim Bina AHP (Ozen, Hotem, Pe), Aviut Bet, Gimel, Dalet with the light Neshama, Haya and Yehida.
Each one of us should not do anything other than refrain from interfering with the Creator’s work with us, no matter what He is doing to us. The only thing we should do is avoid going beyond the boundaries of the Creators’ governance. If a person is able to make this kind of an effort, then he will be called Ubar in the spiritual. In the state of “Yenika” (feeding) a person already has the ability to ask for something, that is, he enters into a dialogue with the Creator. After two years of Yenika a person needs upbringing and he can already be given a small amount of Ohr Hochma, which begins with the light Neshama.
In the state of “Katnut” the entire system of the spiritual relations between the Creator and creation is built in just the same way as the relations between a mother and a baby in our world. All of the problems that emerge between the latter can be solved from the point of view of the equivalent state in the spiritual.
The Creator sends obstacles or problems to a person on purpose, in order for the person to begin to come closer to Him by making specific efforts. Without obstacles and problems in our lives, we would not have desires and would never be able to advance.
If Adam’s soul did not break, then it would have remained a single uncorrected soul, and it would have been very difficult for it to become corrected. Correction consists in connecting one part of the soul to another part. Only after this happens do they both connect to the Creator.
Work consists in correcting a person’s relation to the circumstances, or to that which he receives from the Creator. The result of this kind of work is unity with the Creator and the justification of all of the Creator’s actions.
Full unity with each other can be accomplished in a group of students. People begin with the smallest possible state and they build boundaries that are comfortable for egoists. That is, they create boundaries that are suitable for everyone who comes to the group, in order to enable mutual closeness and the achievement of a single goal.
No one should suffer from these boundaries; they should not become a prison or a cage. On the other hand, the boundaries constantly change for the better according to the inner state of the people who enter them, and they constantly help everyone reach the given goal. The tighter the connection within the group, the more reasons for the group to have a connection with the Creator will emerge in it.
When a person begins to advance in the spiritual, he loses the desire for it. To be more precise, more egoism is added to him, or more desire to receive, against which he is not able to withstand. In this case, nothing can be done, besides once again transforming the animal egoism into spiritual egoism with the help of studying and mutual work in the group.
A person has to analyze every thought that comes to him and to remember that it comes from the Creator. He has to sort it out and to check whether it is opposite to the goal towards which he aspires: will I go together with this thought or against it? Is the Creator calling me in this case by attracting me to Him, or does he want to awaken me by pushing me away? There is a difference in the two, but nevertheless, in both cases He wants to bring me closer to Him.