Writings of Rabash, “The Consecration of the New Moon”: The concept of the moon indicates Malchut, the idea of accepting the yoke of the kingdom of Heaven. It was difficult for Moses to tell the people of Israel that they should accept the yoke of the kingdom of Heaven while they felt its concealment. And common sense tells us that if he had come to the people of Israel with some kind of revelation of divinity, they would have accepted the kingdom of Heaven. Then there would have been room to talk with them.

But the moon must specifically be blessed, not when it is full, but at the new moon, when it is not evident how it receives the light of the sun, when it doesn’t shine. And then it is time for us to sanctify it. That is, a person must accept the yoke of the kingdom of Heaven upon himself during the lowest phase, and say that it is even in this state, which cannot be any lower, entirely above reason, without intellectual and emotional support, where he builds his foundation.

A new moon, which must be blessed, symbolizes Malchut that has nothing of its own, meaning our substance, a human being who receives everything from outside. It is precisely when I feel that nothing depends on me—this is the most blessed state for which I need to be grateful. I no longer rely on my power, like the new moon that is temporarily totally invisible.

The moon begins to shine only in the middle of the month, and not with its own light, but with light reflected from the sun; that is, the moon depends entirely on the sun—precisely as a person depends on the Creator. It is necessary to connect yourself completely with the upper force, understanding that everything is done only to help the Creator to be revealed to the created being, and for this revelation it is necessary to reach equivalence of form.

To reach the full moon that shines like the sun, that is, to become the human being similar to the Creator, I must accept all of His properties and embed them within me so that “darkness will shine like the light.” Then I will discover that I have all the necessary parameters, I only have to use them correctly, and that’s why I need the Light that Reforms.

Therefore, I bless specifically the beginning of the month, when the complete restriction is in effect, and my nature is not revealed in any way. This makes it possible for me to reveal myself only to the degree that I am identical with the Creator. If my desire to receive were more apparent, I would not be able to begin this work.

But as long as the desire is restricted, I can work on attracting the Light that Reforms to myself. And as I work and advance, the desire becomes more revealed, constantly showing me new strata of my incompatibility with the Creator: These are my attempts to use all kinds of desires, thoughts, and intentions that do not suit the good relationship with which the Creator turns to me.

I bless the restriction of my desire to receive and the possibility to receive a screen on it; after that I gradually open this desire to the degree that I am ready to control it and use it to bestow to the Creator so as to be like Him. In this way I bless this whole renewal (Chidush), my new state, the new “month” (Chodesh), and gradually begin to build my spiritual Partzuf: This consists of the ten Sefirot of the Rosh, ten Sefirot of the Toch, and ten Sefirot of the Sof, a total of 30 Sefirot, 30 days of the month.
[106081]
From the 1st part of the Daily Kabbalah Lesson 4/24/13, Writings of Rabash

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Question: I know that you dealt with homeopathy. I know some of your patients who were really cured. Why did you choose homeopathy from all the other methods?

Answer: Homeopathy didn’t stand in my way of doing what is really important. Besides, it’s a method by which you can help people, even after one session.

Question: It’s interesting that when we speak about the placebo effect, most people attribute homeopathy to this category. They say that it’s about pills that don’t really contain any active substances.

Answer: Indeed, there are no chemical substances in them since it’s above the Avogadro constant. In homeopathic medicine, there is the power of the matter of which it is comprised. This means that it’s a real power that stands behind the matter and which, in the meantime, we can’t define.

Here there are many such fields which we can’t define. When a person stares at my back, for example, I feel his stare. But what is the power that is focused on me? Where does it stem from, from his eyes? There are many such phenomena in the world.

If we use homeopathy correctly, it’s very influential. In fact, in our days when the body is polluted by chemicals, it’s a much different situation than it was at the beginning of homeopathy. In the past, people used to get three to five potencies and that was enough to have an effect on a person. Today, however, potencies that are a thousand times greater don’t have any effect on a person.

Homeopathy is a very complex science. I think that it is more complex than all the other medical sciences since it’s also individual. Of course it isn’t allopathic (a phenomenon that is attributed to the overpowering effect of one organism over another by the extraction of chemical substances). It depends on a person’s habitat, the environment he lives in, on his race, and his nationality. In fact, all this should be studied with regards to his soul.

Question: In order to choose a specific homeopathic medication for a person, a practitioner should rely not only on a certain symptom, like earaches for example, but also on the patients psychology in general?

Answer: Yes, his inner spiritual component is taken into account, as it shows what a person has contracted and how it can be neutralized. Primitive homeopathy of the allopathic type cures the patient on the basis of external symptoms, but the real cure is fulfilled only on the basis of a person’s inner world.
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From KabTV’s “The Medicine of the Future” 4/7/13

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Question: Half a century ago in Pennsylvania, there was a small village in which people actually didn’t get sick. Doctors found this very intriguing and studied this phenomenon for twenty years. During this time everything changed: People started to get sick, the hospitals were filled, and then more doctors were needed.

The researchers reached a very interesting conclusion. It turned out that the small village was founded by Italian settlers who lived under the same roof and helped one another for four or five generations, respecting family ties. The moment they began to live separately, they started to get sick.

But now it’s the time of a generation that doesn’t know what it means to live in a big family. So the very notion of family has been so distorted, that, now, we can’t even imagine what it means to dine together with the whole family.

Answer: By the way, a compulsory family meal is one of our recommendations. It may not even be a family, but a community meal.

In the past, religions conducted extensive social work. A person used to come to the house of prayer, he heard a sermon, met other people, and talked to them.

All this was necessary even in the times when our ego was on a rather primitive level compared to today’s, when there was not the mutual rejection we feel today. Today, the mutual rejection is already an illness that has to be cured. Back then, the illness didn’t have to be cured but only needed preventive treatment. Now, however, we have to cure it. We have to reinstate the actions aimed at connection. They can’t be related to religion or to some other events anymore; it has to be serious workshops of integral education.
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From KabTV’s “The Medicine of the Future” 4/7/13

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Preparation to the Lesson

Writings of Rabash “Shlavei HaSulam,” Article 12

The Book of Zohar, Introduction “The Rose,” Item 2, Lesson 3

Talmud Eser Sefirot,  Vol. 3, Part 10, “Histaklut Pnimit,” Item 22, Lesson 40

Writings of Baal HaSulam “The Mutual Guarantee,” Lesson 6

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