Question: A person’s only job during the reading of The Book of Zohar is to draw the Light that Reforms. Why, then, does The Zohar describe the structure and mechanics of the spiritual worlds in such great detail?

Answer: We can’t connect to something we have no idea about. There has to be some connection. That’s first. Second, when we read, even without much understanding, and it seems to us that some part is described more clearly while the other less so, we still become permeated with intentions and discernments.

Nonetheless, there is a difference whether we read a text that we partly understand or study a totally unfamiliar text, possibly in a foreign language (although it is also useful since you still absorb the spiritual force hidden in it). In any case, it is desirable to read and try to understand as much as you can, not mentally, but rather being closer to it emotionally. I strive to feel it as I do and imagine how it might feel at a spiritual degree in reality.

The difference between these two concepts helps me yearn to advance. This advancement can be illusory, confusing, and tangled, which doesn’t matter. The key is our effort.

This is how a baby evolves. It exerts effort, and nature doesn’t expect him or her to do more than make the effort. As a result, a child gains intelligence. In other words, during the preparation, in the time of darkness, our Kelim (vessels) don’t require us to be completely adequate to that dose of the Light, that form of it that must unfold.

The Reshimot (informational genes) that unfold in us do not give us a clear, precise understanding of a spiritual state, and, hence, we don’t have to form it correctly. Moreover, we will never be able to do so since we always reside in the dark relative to the upper degree. The AHP (Awzen, Hotem, Peh) of the upper one is always dark, always more exalted, and always bestows more than we do.

Therefore, all we need to do is exert effort, and in return, we receive a force from Above which corrects us: the Light that Reforms. This occurs in exactly the same stages and in the same order as it does in our world. There is no difference in this.

As young children grow in our world, so do we grow in spirituality. The world our children develop in is confusing to them as well, but they act in it instinctively. As for us, we mature by making an effort.
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From the 1st part of the Daily Kabbalah Lesson 1/26/2011, “Introduction of The Book of Zohar,” Article “Who is This”

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Question: How can a working woman with children combine preparation for the convention with daily domestic chores?

Answer: I advise her to listen to our programs while doing domestic chores; she can do so by turning on our television channel or Internet site. For a woman, it is easier to accomplish: she can switch on the TV and continue working around the house. This alone puts a person under the influence of the right environment.

In addition, if it is possible, open my blog and read it daily; as much as the time allows, enter the Sviva Tova (Good Environment—the worldwide Internet connection) site and answer the questions. Usually, a woman’s time is more limited than a man’s; but if she finds the time for all of this, then she should try listening to Kabbalistic music.

If a person is eager but can’t find time to do more, then such conditions are arranged for him or her from Above, and it is enough for preparation. And the rest we will do together at the convention.
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From the Introductory Lecture Series Kabbalah for the Nation 10/12/10, “Preparation for the Convention”

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Question: What is the root of man’s psychological and physical illnesses? And how can a person not studying Kabbalah influence these processes? Can you recommend some actions a person can make to solve these problems?

Answer: The root of all illnesses is egoism’s mutation due to an incorrect or incomplete combination of egoistic qualities inside of us. Each of us contains 613 main egoistic desires. Their incorrect combination with each other evokes flaws that are the sources of all the psychological and other illnesses on the still, vegetative, and animate levels of nature in man. That is, our illnesses also divide into these four levels.

Kabbalah is not a means for improving something specific in this world. But if you study it and advance along the path according to the root of your soul, going precisely from the point in our world where you are now until the point in the upper world that you must reach, you will thereby gradually enter states that will change your fate. But only you personally can influence it and no one else.

This is not some kind of magic, hypnosis, or other influence on one another. None of this exists in the slightest! A person changes only when he changes himself. By studying Kabbalah, you change yourself; there is no other way. For example, I have children and grandchildren, but I cannot influence them in any way. Anything I attain is what I have attained. What happens inside of me happens only in me. And it’s the same for every person.
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From the lesson in Moscow on 1/16/11

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The created being is desire. The Creator or Light created the desire, the Kli (vessel), that matches Him. To the extent of His desire to please, fulfill, evoke the sensation of kindness, warmth, and overall good, He created a need directed towards Him, a need for His properties which He wants to be manifested in His creation.

But to make sure that this desire does not become automatic, that it operates, strives to be like the Light, and feels its existence, the mind develops next to it. The mind is an outcome, and this is why it is the main human characteristic: “What do you desire?” This does not refer to a natural desire; it is what I envision as a good state in my mind.

The difference between the desired and the actual is the vector of all our actions. People are judged according to this criterion: the direction of their actions, aspirations, and hopes. Our actions do not become realized on their own, but rather under the influence of the environment. The next optimal state can be unconditioned, and we select it under the influence of the environment. This way, the environment where we find ourselves forms us and our future.

And this is why man is given the mind and a sensation of lack. Now, he can use the environment to direct himself towards the next state which he himself chooses.

The vector of aspirations and its volume characterizes us. This is why we never judge a person according to his current state: It was evoked in him from Above. Instead, we evaluate a person according to the actions he performs in relation to his environment, with the purpose of evoking in him a certain direction of thoughts and desires for a new state.

And this is why we need to create an environment around us, which will precisely define our future state, the state that we aspire to. According to this future image that imagination paints to us, we evaluate ourselves and the group from a distance and ahead of time.

Just like the group, a person is only judged according to the vector: the direction of his aspiration and its strength. If a group wants to control itself, if a person wants to understand his direction, he always needs to see the next expected image before him. He needs to focus his attention solely on it, live only in it. Then our advancement will be quick, and the thoughts and Reshimot (informational data) arising in us will manifest immediately.

And this is why one’s primary task is to work on thought, imagine the next states as correctly and as vividly as possible. The thought creates and builds our future. It is the foundation of our action, and this way it brings it to reality.
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From Lesson 2 in Moscow 1/17/2011, Shamati

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Question: As long as we don’t actually attain every word that the science of Kabbalah talks about according to that word’s degree in spirituality, we won’t be able to understand it. Before that happens, we are simply playing around with the words, with abstract forms not clothed in matter. But if Kabbalah is being revealed as the method for correcting the world, then why does it come in a form that’s so abstract and unclear to a regular person?

Answer: Kabbalah is not an artificial or abstract method of correction, but the most natural one. If it is being revealed in this form, that means that this is precisely the form in which we have to receive it and it is the most suitable medicine for us.

That means I have to “take it” without resisting it or complaining that it is bitter, unclear, or that I don’t like the rules regarding how to take it. I must treat this means as absolutely perfect. This “garment” was tailored especially for me.

However, I am perplexed as to how it was intended for me since I can’t see where to insert my arm or head, and how to put on this garment! But I am told: Don’t worry, it’s tailored exactly to your size, no bigger and no smaller!

Therefore, I must only advance toward it, research and look for how I can dress into this garment. After all, it was tailored especially for me and has been laid out before me.

It is possible to slightly adapt the explanation, bringing it closer to people in order to make it easier for them to perceive this science. But in essence, it has already been presented to us in the most perfect form. We can complain that we don’t understand it since it contains many unsuccessful examples (as they appear to us), abstract names (as they seem to us), and The Book of Zohar is full of allegories that confuse us.

But despite this, if a person accepts all of this as salvational medicine sent to him from Above, then he has to take it as the perfect, most effective means that was selected especially for him.
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From the 4th part of the Daily Kabbalah Lesson 1/26/11, “The Essence of the Wisdom of Kabbalah”

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Question: I have been placed into a specific environment by the Creator. But at the same time my environment’s response seems to slow me down. I lower myself before my friends, but they seem to tighten the reins and make me walk instead of gallop. What should I do?

Answer: There are different situations. People who have attained high spiritual degrees can pretend to be indifferent so that you exert more effort, yet nevertheless see them in a positive light, even though they appear to you to be slobs, loafers, and so on.

If the group consists of beginners and has an egoistic intention Lo Lishma (not for Her Name) before the Machsom (the barrier separating us from spirituality), then they must not pretend to be indifferent. They have to demonstrate ascent to one another; otherwise, they will not advance. They must be taught to awaken others, to make sure no one remains indifferent.

One needs to watch people. Some are unable to find a connection with those who dance, sing, laugh, and cry. They do not care about this. In this case, my friends need to notice that I don’t pay attention to their efforts and find a way to come up with tricks and games that will influence me.

This is the way to work with everyone. After all, the group consists of separate people, and this is why we must care for everyone’s ascent. But at the same time, after all the effort we have to be patient because everyone advances at their own speed.

Some are unable to grasp this principle for years; they are here, but they are not present. Others are drawn to the study process: Every page of Talmud Eser Sefirot that they have studied is spiritual attainment to them. Others are very good at teaching or other things, but they neglect everything else. So, we need to be patient.
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From the 1st part of the Daily Kabbalah Lesson 1/25/2011, Writings of Rabash

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The group must continuously work with every friend, and friends must work with the group. This is what is required of a person. When we arrange everything correctly, we accelerate time, and then we really feel the development.

But when we don’t, the development drags very slowly. We lose hold of the cause and the purpose, we are unable to distinguish the stages on the path, and everything happens without inner strength, an inner action, which needs to spur our advancement.

And this is why we must count the states, degrees, stages, and actions that we realize. We need to make sure our desire depends on us: not on the individual, but the environment.

Spirituality only exists in the Kelim (vessels, desires) that are “situated” between people. Suppose we have a special filter that helps us see the desires of people. Then we put another filter and instead of seeing their personal desires, we uncover their common desires which extend between them. These desires are the spiritual Kli.

The desires cannot exist separately in any individual person; they can only be awakened through a common action, a mutual guarantee, the principle of, “Do not do unto others what you don’t want others do unto you,”and “Love thy neighbor as thyself.” Essentially, we build the Kli by moving these desires from one stage to another. This is the “half of the work” that is the responsibility of the creature.

Even this does not refer to actual desires. When we turn to the group, we see that nobody has a desire directed towards the spiritual goal. However, we can awaken ourselves towards an appeal, a common prayer, and this will evoke the Light which shapes our Kli.

And then, to the measure of its desire, the Kli begins to demand correction in a collective, group-like form and becomes a soul (Neshama). A “soul” is not one’s personal, individual inner sensation; it is a shared sensation that lives among all.

In the corporeal world, we think that each one of us is a Kli. But in spirituality, it is the other way around: A Kli is that which is common between us. Corporeality is the receiving Kli which absorbs everything, while spirituality is a bestowing Kli which emits bestowal outwardly.

Measurements are always done on the outside, and this is why we are unable to recognize the spiritual world; we are unable to explain, reveal, and perceive it. This is because there, everything is evaluated only according to collectivity, the mutual strength.
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From the 1st part of the Daily Kabbalah Lesson 1/25/2011, Writings of Rabash

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On January 27, 2011, I will hold a public lecture in Berlin. The lecture starts at 7 P.M. local time and takes place in Logenhaus, Emser Str. 12-13, 10719 Berlin-Wilmersdorf. During the lecture, you will be able to ask your innermost questions and take a fresh look at our life and the world around you.
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“Introduction of The Book of Zohar,” Article “The Donkey Driver,” Item 74: A man was driving their donkeys, meaning leading their donkeys.

Rabbi Aba said, “Let us open the doors of Torah for now is the time and the hour for our ways to be corrected.” “Driving” means stinging since it is an alias to the donkey driver because of his custom to sting the donkeys with a needle so they will go quicker.

The entire creation needs to be brought to adhesion with the Creator. Everything that happens in reality, including the rotation of any atom, is only moving toward this goal. There are no other actions in the world, whether they occur with the consent of the lower ones or lack thereof.

There is a special force from Above that drives us toward this goal, which is called the “donkey driver.” If we become like the sages described in The Zohar, we will go together with the “driver,” and he will be helping us along the way.

However, if we do not, the same “driver” will sting our “donkeys,” our desire to receive pleasure, with its sharp stick. This is the entire suffering that the world is experiencing when it refuses to move toward the goal consciously with understanding.
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From the 2nd part of the Daily Kabbalah Lesson 1/10/2011, “Introduction of The Book of Zohar,” Article “The Donkey Driver”

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