Rabash, Dargot HaSulam (Steps of the Ladder), “The Matter of Tu Bishvat”: The Creator wishes for a person who observes a commandment, which is a fruit, to have both the tree and the fruit taste the same, in other words, for his intention to also be “Lishma,” for the sake of bestowal.

We must go through several stages in our work. First of all, we need to descend to the degree described as “I created the evil inclination.” Here, a person becomes acquainted with his nature, and he sees how bad, opposite to goodness, he is.

Goodness is Light, the property of bestowal. Where can I see the property of bestowal so as to measure myself in comparison to it and determine the evil wherein I exist? Where is this evil and the Creator who created the evil inclination? I must attain the Creator who created the evil inclination in me, and opposite to it, I must have the Torah as a spice.

After all, there can be no darkness without light, and no light without darkness. We do not attain anything on its own, but only in comparison to its opposite. This is why man attains the bad nature in him only to the extent of his good deeds. This is the only way we can comprehend evil.

So, the sinners that the Torah speaks of are special and great people. The degree of the sinner is a very high degree. One works in relation to goodness, trying to overcome the evil in him and attain goodness. Then, he comes to understand evil, reveals the sin of Adam (Man or Human), and begins the process of correction. In this way, the revelation of evil is a part of this process.

Only after having understood evil, one begins to test whether the “tree” and the “fruit” are the same and whether they are in one direction, toward bestowal. After all, “fruit” is bestowal, not self-fulfillment.

One tries to be above his egoism. He determines it to be evil which he needs to rise above. Over and over, he discovers that he wants and is able to enjoy and determines this to be a “plague of Egypt.” He is ready for anything but self-fulfillment.

Then, he rises above all the possibilities to receive pleasure and comes to the real fruit: bestowal. Pleasure from bestowal is the fruit of the Tree of Knowledge. This is faith above reason, the faith grown on the Tree of Knowledge. The only way one grows is by rising above evil, above the property of reception that is being revealed in him, and refusing to use it in any way. Then, fruit grows within him.

This symbolizes Tu Bishvat, the “New Year of the Trees.” Why is it trees instead of fruit? It’s because for now, one is still acquiring the property of bestowal and he is still to learn to receive for the sake of bestowal.

On the spiritual path, we constantly keep discovering incorrect forms in us. As Baal HaSulam writes in the “Introduction of Talmud Eser Sefirot,” only those whose degree of patience has withstood merit to enter the King’s palace, the “garden” with the Tree of Knowledge in the middle.
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From the 1st part of the Daily Kabbalah Lesson 1/20/2011, Writings of Rabash

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The entire universe divides into three parts:

1. The root of the Light to which everything pertains beginning with the world of Infinity, the four stages of the Direct Light, and the initial point of creation all the way until Atik and Arich Anpin of the world of Atzilut. All of this is called the root or the source of the Light of Mochin (Hochma, Wisdom).

2. The actual Light of Mochin (Hochma) intended for the created beings, for which we dearly yearn, exists in Aba ve Ima (father and mother) of the world of Atzilut.

3. All of the following pertains to the created beings which receive the Light of Mochin: ZON (Zeir Anpin and Nukva) of the world of Atzilut as well as everything located beneath it. Essentially, all the worlds of BYA (Beria, Yetzira, Assiya) and all the Klipot (shells) are also parts of ZON.

We need to understand in all its detail the differences between the source of Light (Atik and Arich Anpin, and Aba ve Ima) in order to really be able to connect to Aba ve Ima. After all, the root of the created beings is contained within them, and we have to attain them. They are called the upper “Father and Mother” in the state of never-ending mating (Zivug de Lo Pasik).

For their creation, Atik and Arich Anpin take the parts of desire after the breaking, which did not have any connection with it. This is why they turned out to be so infinitely high for us, and they serve as the source of the Light of Mochin.

Atik takes GE (Galgalta ve Eynaim) from Keter of the world of Nekudim. Regarding Arich Anpin, besides taking the lower part, AHP (Awzen, Hotem, Peh) of Keter of the world of Nekudim, Arich Anpin also “steals” for himself the upper, the best, parts of all the remaining Partzufim which contain the entire Light (GAR de Aba, DAR de Ima, seven Keters). He takes everything for himself and remains independent from whatever happens below with us, the created beings.

It turns out that Aba ve Ima of the world of Atzilut only receive the lower part (ZAT) from Aba ve Ima of the world of Nekudim, the parts that led to the breaking. This means that they have been damaged by the breaking; they are to blame for it. They had to cancel themselves, and even though they themselves did not break, they still suffered.

Now, it is precisely these Aba ve Ima gathering new Partzufim from the broken vessels, desires of the world of Nekudim, that really help us with correction. This is because they attain the “never-ending mating” (Zivug de Lo Pasik) and the “Holy of Holies” (GAR of the Light of Hochma), but all of this they attain in the desires that suffered and led to the breaking.

Now, as they attain the “Holy of Holies,” they are able to take care of us because they have gone through all the defects and corrected them. They are ready to take care of us and save us from making mistakes. They can be a real upper “Father and Mother” to us. We are very lucky that such high desires are now heading up our entire process of correction.
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From the 3rd part of the Daily Kabbalah Lesson 1/10/2011, Talmud Eser Sefirot

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Question: How do we pass an additional view of reality to a person so that he would notice that there is something else out there, beyond his usual perspective?

Answer: Until a person has evolved to a certain degree and tried all types of philosophy and methodology that derive from his innate egoism, there is nothing you can do. To clarify, he must first arrive at a deep disappointment and dissatisfaction with the world he lives in.

1. First, I discover that I feel bad. This is a mandatory stage.
2. Moreover, I must clearly feel that it won’t get better.
3. Most importantly, I should realize that the cause of all evil is my own egoism.
4. Therefore, all my actions only make it worse for me, as it is written: “Sit and do nothing—better.” It’s better if you keep your mouth shut and don’t move since any move you make is rooted in your egoism and leads to more evil in the world.
5. Then, a person starts looking for a solution and how to continue living. Such discernments have to include all of the previously walked paths and experiences such as religion, philosophy, and science. After all, even science was developed egoistically, and it won’t help us step out of physical reality. Thus, we examine this all and conclude that nothing can solve it.
6. At last, we might finally be willing to heed the Kabbalists’ advice.

This is how long the path is, which definitely requires the existence of the Kabbalah circulation system. Otherwise, we will never see humanity undergo this evolutionary path and reach some positive result. One may wonder:

• How many times a person needs to feel pain before he decides not to take it anymore?
• How many times is one supposed to say that he or she doesn’t want to suffer any more until they finally admit that they have to change something?
• How many times does one need to understand that something needs to be done in that direction?

Thus, to achieve some result, we have to go through multiple actions that all bring us problems, pain, and suffering.
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From the 4th part of the Daily Kabbalah Lesson 1/10/2011, “The Wisdom of Kabbalah and Philosophy”

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Question: How do we teach children the language of branches so they will come to understand the roots as quickly as possible?

Answer: I would read the Tanakh (the Pentateuch) with your child and explain the inner meaning to him. Children have good memories and imaginations, and they can easily translate the superficial tale into the internal process that you explain to them.

Then I would suggest to them to do the opposite by writing down the things they see in our world from an internal point of view, using the language of roots instead of branches.
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From the 4th part of the Daily Kabbalah Lesson on 2/10/11, “The Essence of the Wisdom of Kabbalah”

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Every science is a language. However, in regular science you explain your attainments on the same level as you attain them (in the same world), whereas using the language of Kabbalah you explain what you attain in relation to the root. This is the difference between regular science and the science of Kabbalah. You record any phenomenon that you study and attain in this world on the same level that you attain and research it. However, in Kabbalah you do not attain matter itself, but its connection with the root. This is the most important thing!

Baal HaSulam writes the following in the article, “The Teaching of the Kabbalah and Its Essence”: …physics is mere knowledge of the arrangements of a particular kind existing in a particular world. It is unique to its subject, and no other wisdom is included in it.

This is not so with the wisdom of truth, since it is knowledge of the whole of the still, vegetative, animate, and speaking in all the worlds with all their instances and conducts, as they were included in the Creator’s Thought, that is, in the purpose. For this reason, all the teachings in the world, from the least of them unto the greatest of them, are wondrously included in it….

The connection with the root is unique to the science of Kabbalah. That is what enables it to include all the other sciences in itself. You can explain the qualities of a certain matter at this moment or the connection between phenomena, but this does not explain the essence of things and phenomena.
From the 4th part of the Daily Kabbalah Lesson on 2/10/11, “The Essence of the Wisdom of Kabbalah”

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Question: Do supernatural powers exist in our world?

Answer: The natural and the supernatural are measured in relation to man, according to his nature and the level of his development. For example, if a person living 500 years ago was shown a plane, he would be very scared at seeing this metal bird flying through the air without even moving its wings!

However, supernatural does not stand for anything more powerful than me. Right now there is something that controls me, but tomorrow I will control it. Supernatural stands for something “above my nature,” something that I will never attain naturally.

The nature of our world is completely egoistic. It is the desire to receive pleasure from everything possible, to come closer to beneficial things and farther from harmful things. The opposite nature, bestowal and love, is above this level.

The forces of bestowal and love are greater than our nature since they do not have the limitations that come from perceiving things only for the sake of one’s individual pleasure. These forces can only be activated on the condition that you acquire them by rising above your nature into the opposite nature. Then you will have a different perception of reality, as it is written: “I saw a reverse world.” This reality is not limited by time, space, and movement. It is infinite and harmonious, without collisions or boundaries. Once you attain it, you exist in it.

We do not feel that reality now because we possess opposite qualities. But those who have acquired qualities above their nature do perceive it. You could say that this kind of person, who is called a Kabbalist, has supernatural powers.
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From the program “Ask the Kabbalist” on 6/23/10

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A person comes to Kabbalah after awakening to the need to learn the concealed upper force, the purpose and the reason for his existence, and the meaning of his life. As he goes through stages in his spiritual development, a person reaches a critical point and begins to think about the ways to attain the spiritual world. Previously he used to think that spirituality could be attained with what he has, meaning the five senses, the mind, and the regular perception of reality.

But at a certain stage, one begins to feel that the spiritual world cannot be revealed this way and that to do it, he needs to change himself. That’s when he remembers a famous saying: “I created the evil inclination and the Torah for its correction, because the Light contained in it returns one to the Source.”

Every person envisions the spiritual world in his own way. The wisdom of Kabbalah defines it as the property of love and bestowal where a person comes out of his egoistic properties and begins to reveal the higher reality in the properties of bestowal that are opposite to his.

Kabbalists explain that it is necessary for us to develop the property of bestowal, that is, to perform the correction of the heart (desire). This means that if right now our desire works to receive, we need to change it so as to perceive the desires of others like our own. The entire method consists of correcting our ego, which desires to consume everything, through developing a sense above it, which means to come out of our desire.

By the time I came to study Kabbalah, I already had over twenty years of education. I was a scientist and an entrepreneur, whereas all of the Kabbalists who I happened to study with were simple people. I remember having a conversation with Rabash when he told me that he began his employment as a blacksmith assistant, then was a shoemaker, and at the end of his career he worked at a tax collector’s office. Yet, I was convinced that I would be able to attain more with my mind. It took me time to understand that Kabbalah is a science of feelings and that we need to correct our heart.

The wisdom of Kabbalah explains that the mind awakens in us only to the extent of the heart employing it. The heart wishes to know what it is feeling and why, where feelings come from, and how they can be changed. And then the heart employs the mind.

It is a known fact that our mind works better when we are facing problems and misery. The need that arises develops the mind. Thus, the function of the system called “mind” is to help us fulfill our desire.

The wisdom of Kabbalah is a science of developing the feeling of love. In other words, I need to attain an ability to connect with everyone else’s desires or needs and accept them as my own. My concern for the needs of another as my own is called my love for him. This bears no relation to receiving fulfillment or pleasure from someone else, but on the contrary, my pleasure will come from fulfilling others.

People who start studying Kabbalah acquire new feelings in the heart which enable them to gradually begin to understand that in reality there is infinite fulfillment and pleasure from being able to come out of one’s own self and fulfilling others. This gives a person an incessant and unlimited opportunity which suddenly reveals a new perception of reality, a new horizon to him.

This is because a person who comes out of himself and begins to feel the needs of others instead of his own ceases perceiving himself, and gradually comes to a state when he no longer needs to take care of himself. When we find the property of bestowal, we receive the fulfillment there and acquire the upper world through it, becoming like the Creator.
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From my lecture in “Kabbalah L’Am” Hall on 12/21/10

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Writings of Rabash, Shlavei HaSulam, “What Does It Mean that a Woman that Impregnates First, Gives Birth to a Male in the Work”
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The Book of Zohar — Introduction: “The Second Commandment,”  Item 203, Lesson 2
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Talmud Eser Sefirot 3, Part 8, Item 77, Lesson 44
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Writings of Baal HaSulam “The Essence of the Wisdom of Kabbalah,” “Conveyance From A Wise Kabbalist to an Understanding Receiver,”  Lesson 10
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