Rabash, “A Prayer of Many”: With that, we can interpret the words of the holy Zohar, which advises those people with an inner demand, who cannot accept the state they are in because they do not see any progress in the work of God, and believe what is written (Deuteronomy 30:20), “To love the Lord your God, to listen to His voice, and to cleave unto Him; for this is your life and the length of your days.” They see that they lack love and Dvekut [adhesion/cleaving] and they do not feel the life in the Torah or know how to find counsel for their souls to come to feel in their organs that which the text tells us.

The advice is to ask for the whole collective. In other words, everything that one feels that he is lacking and asks fulfillment for, he should not say that he is an exception, meaning that he deserves more than what the collective has. Rather, “I dwell among my own people,” meaning I am asking for the entire collective because I wish to come to a state where I will have no care for myself whatsoever, but only for the Creator to have contentment. Therefore, it makes no difference to me if the Creator takes pleasure in me or can receive the pleasure from others.

In other words, he asks of the Creator to give us such an understanding, which is called, “entirely for the Creator.” It means that he will be certain that he is not deceiving himself that he wants to bestow upon the Creator, that perhaps he is really thinking only of his own self-love, meaning that he will feel the delight and pleasure. Therefore, he prays for the collective.

A person begins to search for the meaning of life above the ordinary, earthly interests: food, sex, family, money, fame, knowledge. He does not even wait until the final outcome of his earthly quest to become aware of its worthlessness, but believes the opinion of the environment under which influence he develops. And if society has already verified these values and become disenchanted in them, then a person does not need to check them; he immediately switches from these earthly goals to the next, higher goals.

So, he begins to question, “What’s the meaning of life? For what do we live? Is there any reason to continue living except for the animal fear of death? Will this life came to nothing, or might it be an opportunity to continue to exist for some eternal purpose?”

All these questions lead him to the wisdom of Kabbalah if he is lucky. Besides it, nothing can give him the answer, and if humanity keeps on developing and judging itself, then its condition will not be enviable. It will not find an answer anywhere else. This is why the use of drugs is on the rise. What can those millions who are unemployed do while at the same time they are wondering about the meaning of life? They are pushed on both sides, despairing because life leaves them no opportunities to enjoy it and because they refuse in advance to look for those opportunities that according to general opinion bring no contentment.

But the person in whom this true question about the meaning of life has been awakened, which is related to the spiritual quest that is beyond the usual householder’s interests in food, sex, family, money, fame, and knowledge, he must find the answer to this question. That is, he wants to look beyond this life into its root to understand where it comes from, who controls it, where it flows, and to what form of existence it is intended to lead us.

These people who are involved in finding the root of this life gather into a special “active” society. They not only develop due to their environment, but also develop it themselves. That is, they join the environment to do mutual work, becoming an incubator that accelerates a person’s development and points him in a certain direction. A human being seemingly does not want to rely on what nature allows him to harvest in a natural way (eggs, chicken, meat, grains, fruits, and vegetables) but creates favorable conditions artificially, meaning he builds an artificial environment. And then he can approximately know what produce he will get.

He can adjust the temperature in the incubator to get more eggs and the humidity in a greenhouse to get a larger harvest. In the same way, he can create a favorable environment in which to grow himself. Affecting the environment, he can regulate the direction of his development and its final goals. For many generations, we have taken the Kabbalists’ advice to speed up our development through a specific environment, without waiting until all of humanity comes to the same understanding albeit by the path of earthly suffering.

In this specific society there are principles, “Each shall help the other” and “God dwells among His people.” This means that it’s possible to establish a connection with the Creator only through connection with the environment that will direct us to the Creator. This society is built on the basis of equality and unity, mutual guarantee, as one man with one heart. And then within that unified heart, we will reveal the Creator.

That is why, all our work is to adjust ourselves correctly, like a musical instrument, so that it’s not out of tune but seeks the Creator truly. If we come together with this goal and there is the Reflected Light between us, meaning an altruistic attitude, mutual guarantee, concern for each other building to love, then inside it we reveal the force of the Creator to the extent of the strength of this connection. Thus, we go through 125 degrees from the very first, initial connection to complete unity with each other.

Thus, we adjust our vessel to the sensation of the Creator and begin to feel Him inside ourselves. The Direct Light is revealed in the Surrounding Light, giving us a sensation of life in the upper world: in the field of the force of bestowal instead of the force of reception. And the only thing that is required is to correct one’s vessel that will lead us to corrected relations.
[108813]
From the Preparation to the Daily Kabbalah Lesson 5/31/13

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