Question: What is learning “from mouth to mouth” by which Baal HaSulam passed the teaching to Rabash?
Answer: Learning “from mouth to mouth” means sharing the screen because “mouth” (Peh) is the location of the screen. Such connection is regarded as “Rucha Be-Rucha” (at the level of Ruach), and this is the type of communication a student should attain with his teacher.
This is the degree of annulment of the lower one’s self, thanks to which he attains connection with the upper one. This spiritual state is not easy to achieve, but at least a student must do what he can in this world, by following his teacher’s advice as if it were a law for him. It is a simple practical recommendation that anyone can use, and it is regarded as the minimal degree of self-annulment before the upper one, which we are willing to perform due to our egoistic interests.
If I desire to gain spirituality from the teacher, I have to annul myself before him like in the army: If an order is given, it’s carried out. The teacher talks about building a correct intention, annulling oneself, exerting effort, participating in dissemination, and everything else that is required of a student. The student, in his turn, must listen. As a result, through the point of connection that emerges, he will receive the Light that Reforms and comprehend what he is told.
In the degree that a student annuls his egoism, he automatically transforms into a form where this understanding occurs through receiving an imprint of spirituality. And through this imprint, we begin to comprehend the teaching. If the lower one annuls himself, the upper one imprints his structure, his 10 Sefirot in the lower one.
Let’s hope that we will earn the reward of Rabash becoming our Teacher.
From the 4th part of the Daily Kabbalah Lesson 9/12/10, “Letter 38”
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Question: Is it possible to hold on to the Surrounding Light (Ohr Makif) during the day, when I come out of the group and the lesson into the external world?
Answer: The law of any physical field states that the intensity (of light or any other stimulus) decreases proportionally to the distance of the source squared. When you move twice as far away from the source, the intensity decreases by four times. But if you come twice as close, then the intensity increases by four times.
In the spiritual world there is no source of Light because the Light fills the entire universe. Therefore its influence is the same no matter where you are. You think that you come out of the lesson and enter the outside world, while in fact, all the spatial changes take place inside you. You go from one desire to another. All the “places” are your desires. You are traveling inside yourself.
Therefore, everything depends on how much you awaken the Light inside the desires. The Light is present in them equally and fully. It doesn’t matter where you are – out on the street or at the lesson in the group. I might be physically present in the group, but be far away in my thoughts. The degree of my connection with the Light depends only on the intention: How much do I desire to be connected to it?
From the talk on the Light that Reforms 9/8/10
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Everything that The Zohar and the wisdom of Kabbalah talk about are forms or types of the connection between us. The Creator or the Upper Light has no form; we cannot feel Him. The types and forms of connection of bestowal and love between us by being equivalent to the Light, give the Light form, color, and gradations of qualities. I can distinguish and “pick up” the Light in my own qualities to the extent that they are similar to Him.
Therefore, whatever we read about in The Zohar always refers to types of connection between souls. We reveal the Light according to the forms of connection that manifest between us. Otherwise the Light is impossible to “pick up” (reveal). “There is no Light” if I don’t paint it with different colors. The Light that comes to me should necessarily be colored as the seven colors of the rainbow. Without this, I, as a created being, will not see it; I will be unable to sense or perceive it.
Suppose that there is a prism to which simple white light is directed. As it is refracted through it, it separates into the seven colors of the rainbow, from red to violet.
This is what is done by Zeir Anpin of the World of Atzilut: It brings the Light of Bina from above, breaking it down into seven colors. And I, Malchut, act the opposite way (through the screen): I gather all these lights/colors together, bring them back (Ohr Hozer, the Reflected Light) into the “prism,” which results in one Light.
I don’t feel the simple, white Light which comes to me since it has no color. However, I gather all seven colors that come from Zeir Anpin into Malchut in me and feel the initial simple Light. Malchut is called the “gathering” since it gathers together and incorporates all seven Sefirot of Zeir Anpin.
By making itself similar to this “prism” that splits white Light into seven colors, Malchut once again achieves white Light. This is how it feels or imagines this Light. It does not receive white Light, but by making itself similar to it, it can achieve it and merge with it, according to the rule of “I will know You from Your actions” (MiMaaseicha Ikarnucha).
From 613 actions, our corrections, we build an “image” of the Creator. After all, the Creator does not have an image; we create it from our qualities.
From the 2nd part of the Daily Kabbalah Lesson 9/8/10, The Zohar
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Dear Friends, please ask questions about these passages from the great Kabbalists. The commentaries in brackets are mine.
Main Kabbalistic Sources: Baal HaSulam’s Commentaries on the works of the ARI and The Book of Zohar
We can see that all the interpretations of The Book of Zohar before ours did not clarify as much as ten percent of the difficult places in The Zohar. And in the little they did clarify, their words are almost as abstruse as the words of The Zohar itself.
But in our generation we have been rewarded with the Sulam [Ladder] commentary, which is a complete interpretation of all the words of The Zohar. Moreover, not only does it not leave an unclear matter in the whole of The Zohar without interpreting it, but the clarifications are based on a straightforward analysis, which any intermediate student can understand. And since The Zohar appeared in our generation, it is a clear proof that we are already in the days of the Messiah [complete and general correction of humanity], at the outset of that generation upon which it was said, “for the earth [“Eretz,” derived from the word “Ratzon” or desire] shall be full of the knowledge of the Lord.”
– Baal HaSulam, “A Speech for the Completion of The Zohar”
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Question: How do we prepare ourselves for a descent during an ascent?
Answer: By no means should you anticipate a fall during an ascent! I should regard every ascent as the final correction of my soul. How can I possibly bestow if I am waiting for an imminent descent?
I have to be positive about the future. This is called “preparation for a downfall.” I do the maximum and expect complete correction as the outcome, believing that from now on nothing bad can happen to me in life. I completely cling to the One who is good and does good: the Creator. Each spiritual state requires absolute commitment and devotion of the soul; you should think only about bestowal and nothing else except that.
I am now going to rise, and no matter what follows afterwards as a descent, it comes as an ascent for me. This is what a person thinks about while he is in the state of ascent: “I am not afraid of anything at all, let the angel of death appear! I will tear him apart! It doesn’t matter which state I’m in, I will use it as a springboard to ascend further!”
This means that after the November Congress we all transition to a continuous ascent! There are no more falls! Every spiritual descent that we experience should be transformed into an ascent through our intentions.
Even when I sense a fall, it allows me to realize that I haven’t yet reached the top of the ladder, but through my intention I am already in the World of Infinity. Let the emptiness manifest itself within my receiving desires, I am ready to rise above it. On one hand, I descend revealing my evil, and on the other, I immediately rise above it through the intention to bestow.
We want to experience such continuous progress after the Congress, so that whatever potholes and bumps are on our path, we will all perceive them as an ascent.
From the 2nd part of the Daily Kabbalah Lesson 9/6/10, Shamati #42
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Rabash described the entire spiritual path that lies before us and explained what we have to do to ourselves in order to receive the Light that Corrects and Fulfills us. There is no other Kabbalist in history who did the likes of this for the sake of the Creator’s attainment. But of course, this became possible because he was the right person at the right time.
It is impossible to even imagine how we could advance without the detailed instruction manual we received from him. Without his explanations we would not be able to actualize the method of Baal HaSulam. Now, when we are nearing the practical realization of this method more and more, we are gaining a better understanding of how much we need the detailed explanations of Rabash.
There are thousands of Kabbalah books of tremendous height, but none of them can be used practically in our time. The same is true for the Torah: It can only be understood by a person who already attains spirituality. However, the only thing that can help a person who desires to enter the spiritual world are the compositions of Rabash.
From the Daily Kabbalah Lesson 9/12/10, “What is the Difference in the Creator’s Work Between the Collective and the Particular ”
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5 Minutes Of Light From The Daily Lesson: Rabash, The Successor Of Baal HaSulam
The greater an obstacle on my path, the greater “help from the opposite” I see in it, meaning that I become similar to the Light according to the character and properties of my egoism. If I rise above my egoism, in all of its properties, I can become similar to the Light. Otherwise, I wouldn’t know how to equalize myself to it.
I have to feel all these obstacles to the smallest detail. I become included in them and I rise above them through the force of the Light. However, they are precisely what shape me in the form of the Light since neither the Light nor the desire to enjoy has their own form. How else can we achieve this similarity? How can we connect two absolute opposites: the desire and the Light?
For this reason they are divided by partitions, rungs of the ladder, or degrees as a way of connection between them. The desire to enjoy, by absorbing all these obstacles, eventually becomes similar to the Light. Inside it remains the same desire to receive pleasure. However, these filters help it become similar to the Light. It only needs to rise above these filters! It should not take them as obstacles which weaken the Light, but rather include them into itself in the opposite form. This is called to advance by “faith above reason.”
We need to rise from the state where Bina is included into Malchut and Malchut rules over Bina to the opposite state: where Bina rules over Malchut and the properties of Bina become the defining ones. All these forms between Infinity (Keter) and the final, fourth stage (Malchut) are called the names (properties) of the Creator. They serve as examples for the Light to create Malchut and influence her.
At the same time, Malchut can use the opposite HaVaYaH (from herself toward Keter) and be clothed in the Light (to converse with the Light) in order to become similar to it. These eight Sefirot between Keter and Malchut are like a common language possible between the Light and the desire, between the Creator and the creature.
For this reason they are called the holy names since a name is a revelation, meaning the attainment of the Creator’s specific property in relation to us, Malchut. However, whatever I do not attain I cannot define by a name.
From the 3rd part of the Daily Kabbalah Lesson 9/7/10, Talmud Eser Sefirot
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Question: How do we help and support the friends who are in the state of descent?
Answer: First of all, support them internally, through a prayer, request, and collective thought about everyone. We have all “signed” an “agreement” about a mutual guarantee (Arvut) and mutual assistance on the spiritual path. Hence, we must make certain that everyone participates one hundred percent, and this depends solely on the group’s support.
I shouldn’t blame a friend if he is unable to exert maximum effort in reaching the goal; I should blame myself for his weakness, that I am unable to awaken him. In truth, he completely depends on me. A mutual support at the time when nobody has strength and yet each gives a hundred percent, this is called a mutual guarantee.
If I signed the agreement, it means that I pledged to provide spiritual advancement for all. I agree to help everyone attain the goal; like a co-signer on a bank statement, I guarantee that my friend will have the strength to stay focused on the goal.
If I signed it, it means that now it depends on me! If my friend falls, I have to understand that he falls in my eyes, in relation to me, in order to give me an opportunity to awaken him. And by reviving him, I revive a part of my soul.
From the 1st part of the Daily Kabbalah Lesson 9/6/10, “And Jacob Went Out”
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