The Creator says to Moses, (“Exodus” 7:26): “Come to Pharaoh” (together). I will also come with you in order to change your nature and transform it from reception to bestowal. It is only up to you to ask Me for this. But He doesn’t add, “Go, join a group, for without this I will not be revealed,” for this is self-evident.

If the person is not included in the center of a group and is not connected with the friends, then he cannot turn to the Creator. The Creator is found in the center of the group. We never turn to the Creator alone, rather only through connection with the others.

Moses is the general image of the group. Therefore he is called the leader of the people, symbolizing the general agreement, the oneness of the group. Therefore he has a link with the Creator and he can pray and ask and do everything for all the people.

In order to begin the process of correction of the soul, I must imagine that I am linked with everyone together into one image. Everything begins with our trying to connect and discovering that we are not ready to do this, as it is said, “I created the evil inclination; I created the Torah as a spice.” The entry into Egypt begins with the discovery that we are not ready to connect, we don’t want it under any condition, and we are ready to sell our dear brother Joseph; the main thing is not to connect.

Thus, the true egoistic nature begins to be discovered within a person, that “my death would be better” than bestowal, loving the other, and being concerned for him. And this is only the beginning, only the entry into Egypt. After this there are another four hundred years of Egyptian bondage, this is, passage through the entire thickness of the desire for pleasure. It is up to us to work on all the layers of our ego in order to decide in the end that, in spite of it all, we want to connect.

Then come the seven years of famine pass and the plagues of Egypt because we want to connect and don’t succeed; we try again and again without success. Until ultimately we despair and scream to the Creator, “Help!” We feel an immense demand for help from the Creator.

But this is always about connection and never about an isolated person. If we talk about some individual personality, this is only from the aspect of its connection with the whole in its unique and particular form. Therefore images appear as in The Book of Zohar: Rabbi Yossi, Rabbi Abba, Rabbi Elazar, and Rabbi Shimon. It makes no matter who this is, for this is speaking only about the quality of his connection with the others.

That is how it is also with the story about Moses and Jethro, about the burning bush. This is talking only about the collective and not about the man who fled into the wilderness. Where could he escape from his ego? This is talking about the person found within the group. The Torah talks only about relationships between us, everything “remains in the family,” within the group.

This is like a soap opera where all the events happen in one room. About this “room” it is said, everything is happening here: The wilderness, wars, the splitting of the Red Sea, everything appears within that room, in relationships between the people.

After this we discover that nothing is truly happening besides this! All of the reality that we see now is imaginary, false, and illusory. Rather, we are in fact seeing a unity that has been smashed, shattered, divided into fragments, distanced from each other. This is the picture of our world; instead of one person, there are a multitude of people, plants, animals, innumerable forms of different existence. That is how the four aspects of a single desire, a single entity, appear to us.

But if the person wants to grasp the situation correctly, it is up to him to know that only within the group does he have the opportunity to see the truth. The group is like a microscope, an instrument, which if we look through it, we can see what is happening. We have no other instrument in all of reality. Through greater and greater consolidation among the friends, which is to say, through the choice of a better and better environment, the person aims the instrument better and better and comes closer to the truth.
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From the 1^st part of the Daily Kabbalah Lesson 11.25.13, Writings of Rabash

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Question: Should we do anything when we feel that we receive any pleasure for ourselves? Should we feel guilty?

Answer: You do not feel guilty because you receive pleasure for yourself, but because you don’t translate it into pleasure for the group for the Creator even though you know that this is actually what you should do. First, focus on “There is none else besides Him; I am in the middle of the group” and receive pleasure since it is not forbidden in any way. The goal of creation is to bring delight, but from what? The greatest delight is from the revelation of the Creator.
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From the Talk about Group and Dissemination 10/23/13

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Question: Do you see a student as small or do you see his potential when you answer questions?

Answer: I don’t see any form at all! I don’t see the student or the act of dissemination, but rather a desire that has no physical form, no limits. It seems like a spot, a cloud, and I work for it. But I don’t see a person at that moment. What difference does it make what he looks like? Even in our world when you live with someone for a long time you stop seeing his externality but rather communicate with his inner self.
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From the Talk about Group and Dissemination 10/23/13

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Writings of Rabash “Igrot,” Letter 53

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We have to show the whole world that there is no other science except for the wisdom of Kabbalah and no perception of reality that provides any answers to the current reality in which every aspect of our life is in a state of crisis. It is the wisdom of Kabbalah that provides the right approach through which you acquire the proper tools necessary for our development.

All the old tools and the means we had are useless today and only lead to confusion. It is simply impossible to advance using them. Physics, for example, is an accurate and true science that helps us benefit from the laws of nature. But we cannot use it to advance any further.

At this stage we need new means, and the wisdom of Kabbalah provides them and allows us to be equipped with them. This means that in order to make another step forward on the path of our evolution, we need to change our paradigm, our basic approach, to adapt to the new conditions.

Before people believed that they paved the way themselves, although it is actually the Light that fulfills everything. Now, however, we have to adapt to the new conditions and new states even if they appear against our will. Today we have to fix the connection between the vessels, and so we speak about the integral education.

On the other hand, the earlier philosophic perception is outdated. We have to show people that any approach that is not based on real attainment cannot be used, and it actually leads us to suffering and prolongs the troubles. Any perspective that postpones the attainment of the Creator brings us many troubles.

This refers to all of the religions too, since they promise a reward after death: “die and you will receive, but work now.”

We, on the other hand, say the opposite: “You shall see your world in your lifetime.” The wisdom of Kabbalah is about the revelation of the Creator to a person here in this world.

There is nothing spiritual after death. We pass away just like the animals that we slaughter, because we are on the animate level of evolution. I I don’t ascend and don’t fulfill my Reshimot (spiritual genes), and don’t develop the human level from my Reshimo, I remain a Reshimo. I have to fulfill my Reshimo by the Light that Reforms, and to bring my Reshimo to a state of the spiritual vessel in which I reveal the Creator.

Thus we refute all the philosophic perceptions and the beliefs that humanity has created for itself. Our work is not abstract; we work for the revelation. This is what a person is faced with today. We have to reveal the Creator, here and now.

So everyone will hate the wisdom of Kabbalah since it is in contrast to any animal logic a person has and the traditional ideas of reward for one’s exertion after death…
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From the 1^st part of the Daily Kabbalah Lesson 11/28/13, Writing of Rabash

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Baal HaSulam, “The Teaching of the Kabbalah and Its Essence”: “I am glad that I have been born in such a generation when it is permitted to disclose the wisdom of truth. And should you ask, “How do I know that it is permitted?” I will reply that I have been given permission to disclose. Until now, the ways by which it is possible to publicly engage and to fully explain each word have not been revealed to any sage…

And this is what the Creator has given me to the fullest extent. We deem it as dependent not on the greatness of the sage, but on the state of the generation, as our sages said, “Little Samuel was worthy, etc., but his generation was unworthy.” This is why I said that my being rewarded with the manner of disclosing the wisdom is because of my generation.”

Thus we can understand the historical events in which we were sometimes allowed to reveal the wisdom of Kabbalah as in the case of Moses, the prophets, the Great Assembly, Rabbi Shimon, and a chain of individual Kabbalists during the time of the exile until the days of the Ari, who was given permission to reveal it and accordingly reached the spiritual height he did. Besides, there were many Kabbalists who were not given such permission since the time they lived in was not right for the revelation. They performed corrections by themselves because they were in the upper system of bestowal, but they couldn’t publicize what they did.

In the meantime, the process advanced until the time of the Baal Shem Tov who publicized Kabbalistic messages by his actions and not by writing books. The point isn’t whether he wanted to or not, it has nothing to do with the desires of the Kabbalist. Each one performs the mission he was given.

Finally in the last century, Baal HaSulam also received permission to reveal the wisdom. We already live in a generation in which everyone is allowed to study the wisdom of Kabbalah; it is allowed to publicize it and to teach it to others. All the limitations have been removed, as Baal HaSulam tells us in the beginning of The Study of the Ten Sefirot. It is said that thanks to this wisdom the “children of Israel” will come out of exile.
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From the 4^th part of the Daily Kabbalah Lesson 11/27/13, Writings of Baal HaSulam

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In the News (from the University of Leicester): “Research from Universities of Leicester, Sussex and Cambridge into desert locusts discovers how your environment shapes your thinking. …

“Desert locusts are notorious for their devastating swarms. However, they do not always live in swarms — they switch between a lone living ‘solitary phase’ and a swarming ‘gregarious’ phase. The two phases differ profoundly in looks, behaviour and in their life style. …

“Solitary locusts rely on camouflage to evade predators, and they avoid eating toxic plants; but gregarious locusts eat these plants to ‘impregnate’ themselves with toxins to deter predators. The transformation to gregarious behaviour, which happens when solitary locusts are forced together into a crowd, is complete within a few hours. …

“As Dr. Ott explains: “Desert locusts aggregate into swarms when they run out of food — the crowding is driven by hunger and competition for the last few plants in the desert. They are pretty desperate when they transform into the gregarious phase, so they will give the toxic plants another try. And because they can no longer form aversive memories, any food is now rewarding and they form the new ‘correct’ appetitive memory with the odour. This is how they re-train themselves to eat the toxic plants.’”

My Comment: These examples of nature are illustrative because they clearly show that a unification of individuals into a community changes everyone’s nature, giving everyone new qualities, which would not be manifested in one alone. That is, an individual, as one, and unity of individuals into a whole one have different levels of development and different natures. Unity acquires a higher order, moreover, so different that food and environments previously poisonous for an individual become healthy…
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Question: Does connection between us happen when our desires are identical?

Answer: Galgata ve Eynaim and AHP cannot be identical. All of us have different desires, but our singular yearning implements the required contact.

For example, the socket and the plug that between them create contact are different but complete each other. Therefore to be integrated with each other we must become identical regarding our common goal of connecting with the Creator, discovering Him within us, each one from within his own nature.

You convey the Light of the Creator to a friend, he agrees to accept it from you, and both of you work on this link in order to discover it. On the one hand, he appears as someone who gives to you and you appear as a receiver, and on the other hand, you are the giver and he is the receiver. But our desires are different. Do a man and a woman who decide to give birth to a child have identical desires? Each one of them describes the future child differently but a single objective emerges. Everything is established according to the “middle line.”

Therefore our desires are different in their nature but identical according to their goal: to discover the Creator.
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From the Talk about Group and Dissemination 10/23/13

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Question: Why is it that when we discuss Integral Education and information in workshops in a simple language the idea is rapidly lost?

Answer: When you speak in a regular spoken language your inner emotions dissolve into sounds that awaken completely different emotions in each one of us, and each one draws a slightly different picture that doesn’t match its internal image.

Suppose that I have read a text by Baal HaSulam that brings up particular emotions for me, creates some kind of inner image that fills me. And now I hear this text from you in your own words and this causes an internal shift in me: The image that it described to me previously diverges from the image that I imagine when I hear you, like an unfocused lens or perspective when there are two objects that have not transformed into one. I feel dissonance from this.

Therefore I must delete my image, enter into your image and dissolve into it completely, flow together with your words as if they are mine. This is called integrating with each other. Without this we would never attain a common desire, mutual integration, and inner understanding.
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From the Talk about Group and Dissemination 10/23/13

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