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Answer: The Tanakh is a fundamental book, which contains everything. The Tanakh’s first book, the Torah, is the entire universe, but only in the form of a thought. The books of Prophets are added to this effect, and the Scriptures contain the completion of this action.
The Tanakh is divided into three parts (HBD-HGT-NHY), giving us all the knowledge of the common vessel of the soul, the entire universe. A person who starts to understand this system no longer gets confused. One will not be able to see the historical narrative in these books. Never before have these books been treated this way until the modern times.
These books have always been considered sacred, and their content is not to be questioned, whether we understand it or not. Every word that is written there is a true statement, but we are not aware of it.
There is nothing in there related to religion, it is just the right approach of a true researcher who realizes that one does not understand what this book speaks of.
One does not approach the Tanakh with a simple material yardstick; one realizes that it refers to a reality that one has not yet felt. Perceiving reality only in our five physical senses, we cannot understand what Tanakh speaks of. After all, this is an area that surrounds our world and governs it.
KabTV’s “A New Life” 1/22/15
Modern means of communication, including computers and smartphones, provide the ability to communicate with the global world. This completely changes my perspective, I can touch a variety of things as if I can influence them. I can contact anybody and learn anything I want.
I see the big world and my place in it. I find social circles in this general field and establish myself within them. People know me and I know them.
Forums are being created, communication groups, and dual-purpose platforms for work and leisure. I can even sit with someone in a virtual cafe. Perhaps my hobby is also implemented on this vast web.
Besides, it is cheap and I can afford things that previously were unfulfilled. For example, materials that I read or view during a week would cost me tens or even hundreds of dollars.
Now everything is available and accessible. It changes my perception of the world by gradually showing me that I am connected to the world and the world is connected to me.
Steps to the Truth
Another point is that while working with the interactive interface, we have less and less talking and listening. The main flow of information passes through the visual channel. In this I see the benefit of a person giving a higher weight to thought and thinking. After all, it operates in a virtual connection. Yes, we express our thoughts in words and symbols, but they are now more specific. We learn to express ourselves more clearly, and that is good.
Smartphones and computers have made our communication more direct and straightforward. This contributes to the wealth of information covering the whole spectrum, from the beautiful to the terrifying. We dropped the old fake covers and if you want, we can talk to each other without reserve, without scruple, without hypocrisy.
An LCD screen has become my window to the world, and at the same time, has taught me to be outspoken. The information that has been provided to all has become too available. A person on the Internet is bare, meaning one has thrown off the garments of lies, hypocrisy, and pretense. Politics, media, and family relationships are all unmasked and are free of fraud.
Thus, we have made a major breakthrough for the true essence. As it turns out, everyone lies, but that is where the truth exists. This understanding is very important. We learn who we are. Reset is the convention of the last century, rejected is the put-on etiquette. Today we are much more frank. The younger generation does what it wants without worrying about the opinions of others. And the older generation knows that it has no power over the younger generation.
To Get to the Bottom and Not Let Go
Question: If we have invented a good and useful technology, why does it lead us to the realization of evil? What is this evil?
Answer: The technology is good, but our nature is bad, egoistic. It divides and separates us in different directions. Online, we see our own image everywhere on our small and big screens as if in a mirror.
We are very close to the realization of evil inherent in our nature, in our state, and most importantly, in our inability to do something with it. While getting to the bottom of it, all the beauty of this moment is raising our hands and not letting them drop when we start looking for solutions coming not from us but from another source.
From KabTV’s “A New Life” 1/20/15
It is written in the article “The Arvut (Mutual Guarantee)” that we were chosen out of necessity to be the peculiar people of all the nations, meaning to be a special group, “nation,” which is a connection between people that are connected by mutual guarantee between them, a mutual unity force, mutual help, where they are one complete body. This complete body could be egoistic like the seventy nations of the world. Because each one of the seven Sefirot of Zeir Anpin is composed of the ten private Sefirot that are seventy spiritual roots.
Therefore, when the general vessel broke, seventy egoistic seeds were created, which are scattered in all of humanity. This is the source of the definition of the “seventy nations of the world,” meaning seventy different egoistic tendencies.
In addition there is the “nation of Israel.” When under the influence of the Upper Light there occurs a sorting of all the desires of the nations of the world, then the Light, like a magnet, pulls from the general ego the desires that yearn for the Creator, although they are not corrected for bestowal. They are called Israel (“Yashar – El,” straight to God). And the desires of the seventy nations of the world are directed only towards their ego.
That is how the one general force is divided by the influence of the Light. In the beginning it broke into pieces, then they mixed, are sorted, and then the separation occurs: one part rises upward, this is “the nation of srael,” and the second part remains static, which is “seventy nations of the world.” Actually, they are not nations but rather spiritual forces, which thus stand out in nature, and later gradually are expressed in people.
Many years ago, when the people of ancient Babylon awakened a desire for self-realization, part of the Babylonians started to yearn for the Creator and separated from all the rest. This happened under the influence of Abraham, who was the first to reveal the Creator, the single force of nature that acts in creation.
And the other part of the people didn’t feel it, and from the influence of Abraham they felt the opposite negative inclinations. This is how the nations of the world were scattered all over the whole world only in search of egoistical fulfillment. Therefore, it is said: “we were chosen by necessity to be the ‘chosen’ people from all the nations.” Meaning, we need to justify the intention that exists in us.
Thus, only the people of Israel took upon themselves and entered into mutual guarantee and not the people of the nations of the world, who did not take any part in this, because reality itself obliged them to do so.
That is, the whole of Babylon was divided into two groups. One group is the “nation of Israel” (that yearns directly for the Creator) and the second group the “nations of the world” (that yearn to their ego). Each group developed according to its pattern, later they mixed, and now they meet. From this moment on we enter a special stage in the development of humanity.
But the final correction of the world will be in bringing everyone in the world is united in their desire for the Creator, and the Creator will be revealed to all the people of the world, as the sages wrote: “And the Lord will be King over the land,” and on this day He and His name will be One.” God is the Light, the Creator, and His name is the revelation of the four degrees of the Light “Yod-Hey-Vav-Hey,” black letters on a white background. “He and His name” means that each revelation in our world will be good, whole, and eternal, like the Light itself.
And shall say on that day: “And the land will be filled with knowledge of the Creator, and all nations shall flow unto it.” Knowledge will be revealed on the desires of all the nations and not the nation of Israel, which will only do its role. And thanks to the ego that will be corrected in the nations of the world, a great general knowledge and comprehension of the Creator will be revealed.
But the role of Israel toward the whole world is similar to the role of our forefathers towards the Israeli nation. We need to be teachers to all the nations of the world and help them rise on the same ladder of degrees like us.
And every commandment (correction of our desire) that the people from Israel do in order to bring contentment to the Creator, without any reward and self-love (acts of pure bestowal), serves as a stimulus for the development of all people. After all, we are all connected and transfer the positive virus from us to the whole of humanity… until we tip the scale to the side of merit. We will transfer through us the Surrounding Light to humanity, until it will connect them. Precisely like that the whole Light of the Creator will be revealed in all of creation.
Therefore, we have a serious problem with this personal connection with each other, so that we can form a common desire that is similar to the one Light.
The Light is one, unique, and unified; He created one unique desire and then purposely broke it into small pieces.
And now, by ourselves with the help of the influence of this Light, we need to reach the state when the Light will again make the general desire as it was before—one, unique, and unified.
But we need to request it; when we try to do something in our world, we see that we can’t succeed in it and we must request the Upper Light to help us. This request is called “raising MAN” or a prayer. And if it’s correct, not egoistic, but directed to fulfill this act, then the Light will fulfill it.
From the Convention in Sochi 6/10/15, Lesson 3
Correction is only in universal unity. The world today is in a position that we can talk about it openly and concretely, without any excuses.
The whole world and Israel reached such a critical state that we are talking about the future of the human being, his family, country, and the world. It is impossible to continue to develop in the same way; the world is on the verge of a terrible explosion.
We do not understand that our connection with each other is a powerful weapon with which we can change everything. It’s like the “four symbols of Sukkot“—the branches of different trees connected together and a beautiful citrus fruit, symbolizing the unity of the Jewish people—the connection between everyone: all the people and the sages.
With this means of connection, we can manage our entire life; we just need to pick it up and start working. There is no other possibility. Unity is a means of achieving a common desire, as powerful as a sharp-edged sword.
Any positive change will come only through the connection between us. If we all start to think in this way, it would oblige everyone, because society inspires all our thoughts. Thus, we will affect each other and unite into a single force of mutual bestowal, which will begin to reveal the future, a better state.
Changes can occur very quickly. The correction of the world is already in the aspiration for this unity, even if we have not reached it yet. The world is demanding this. One has only to begin and we will see how we move forward.
The whole world system is in a terrible inner tension; it should already be connected. We see that the world is undergoing awful events. The whole world is tied into one system, and connections between everyone are extremely tense.
This is a real time bomb that is constantly ticking. We are on the verge of explosion in the environment, society, in all areas. Tension has reached such a critical point that we no longer know how to get out of it, such a state as just before war.
Therefore, the world requires from us only a small effort for unity. One has only to begin, and we will advance to a better life immediately.
From the 1st part of the Daily Kabbalah Lesson 2/4/15, Writings of Rabash
All of us are parts of a single desire, a Kli. There are no previous properties in this desire except for a small spark, an implicit memory of our previous state called a Reshimo that is within our lowest, beastly desires.
Thanks to this spark, I can rise to the next level in which a Reshimo is discovered on an even higher level, and so on.
A Reshimo is the impression of the next spiritual state, which is completely broken. In other words, I have drives toward something higher, yet they are directed so that I will derive pleasure from this situation, I will conquer it. Even though this is a movement towards something higher, the movement is egoistic. This means that on the one hand, my Reshimo yearns for the higher state, yet on the other hand, it is egoistic. What can be done?
If the main thing for me is to abstain from the ego, I must close the Reshimo and not advance anywhere. After all, the moment I yearn for something further ahead and realize it, I begin to yearn for an even greater egoistic activity. After all, on every level the more that I advance, I am dealing with greater ego.
Why doesn’t this stop me? It is because it is not me who corrects my ego; it is the work of the Light. It is up to me to place myself only under its influence. And the more that I yearn for spirituality with even more envy, force, and perseverance, even if this is egoistic, at the same time, if I place myself under the influence of the Light, this is what is needed.
Accordingly, advancement towards a spiritual state is composed of two opposing components. On the one hand, even greater egoistic desires are revealed in me, but on the other hand, I put them under the Light that illuminates them. In this way I am seemingly found in two opposing states. Qualitatively, I am opposed to the Light more and more. Yet simultaneously I summon it upon myself through greater effort.
The contrast in all aspects between the quantitative and qualitative relationship confuses us. However, this is done intentionally so that we will accept the conditions of the next level and maintain them by playing with this level.
Baal HaSulam writes in Shamati 12: The essence of one’s work should be how to come to feel taste in bestowing contentment to one’s Maker.
Where in me is this? What kind of a taste can I feel in bestowal? Is it egoistic or altruistic? I don’t even know. How can I influence the Creator and what do I get from this? Since all that one does for oneself distances him from the Creator due to the disparity of form, do I get some kind of result out of this situation? After all, I also yearn for the Creator. Even though I can repeat a thousand times that I am doing this in order to bestow, these will just be words.
However, if one performs an act to benefit the Creator, even the smallest act, it (the deed) is still considered a Mitzva (commandment, precept), meaning a correction of oneself.
Hence, one’s primary exertion should be to acquire a force that feels taste in bestowing, which is through lessening the force that feels taste in self-reception. In that state, one slowly acquires the taste in bestowing. Meaning that we must reach a state in which when we give something, we enjoy.
All of our group work is said to gradually bring us to this. In the beginning, we advance under the influence of a broken desire, meaning with the help of signs of respect, praise, appreciation, and knowledge. When we try to be nice to each other and we enjoy this, it is because then we look great and respectable in the eyes of society and in our own eyes.
But if we continue to play with this, we acquire completely different characteristics, since depending upon our actions (our intentions are certainly broken), the Light that Reforms will shine on us and we will begin to change under its influence.
This is exactly what should always be our basis: How can we act such that at every moment, we are under the greatest influence of the Upper Light? This is what must determine our deeds, thoughts, and intentions at all time: how to act in the best way inside and out so that the Light will radiate on us as much as possible.
We must be concerned about this at all times, even though this concern could also be incorrect. After all, what seems to me to be correct today will turn out to be wrong tomorrow since all of our desires and flirtation with the Upper Light are egoistic and opposed to the characteristic of the Light. Yet this is not taken into account.
We are found in a state that is absolutely opposed to the Ohr Pnimi (Inner Light) which later comes to us. However, we are found in full accommodation with the Ohr Makif (Surrounding Light).
Obviously I am an egoist and am constantly trying to put some kind of characteristic under the influence of the Light to correct it for my own benefit. Even though my corrections are egoistically directed towards myself, the Ohr Makif doesn’t look at this and even shines on me according to my egoistic efforts and corrects my ego.
This is a tremendous characteristic of the Upper Light! After all, when it left the shattered Kli, it underwent this change itself. It doesn’t take into account the present state of the Kli, rather it looks towards whatever the next state can bring.
So the main thing for us is to try as a little child would and the Light will correct everything. The more that we act according to the Upper Light, the greater are the corrections that we get from it. This is precisely the transition from Lo Lishma (not for her name) to Lishma (for her name), from for myself to for the sake of the Creator.
Hence, one’s primary exertion should be to acquire a force that feels taste in bestowing.
It is difficult for us to speak about this now, since in the meantime, we have an egoistic taste of bestowal, meaning we are beginning to enjoy it. For me, there must be some kind of indication, sensation, and internal standard. I must give more to enjoy more, and if I give less, I enjoy less. I must measure everything, otherwise I will not be able to feel my actions and I will be under some kind of anesthesia in which I do something but don’t feel it.
How can I bestow and feel pleasure at the same time? Because then everyone would agree to bestow. Whatever difference there is between reception and bestowal, the main thing is that I will have enjoyment at the time that I act. In the meantime, we don’t understand this. At the present time we only act on one plane. No matter what we do, we are only receiving.
Gradually the Ohr Makif carries out a change in us such that we truly begin to bestow. We come out of ourselves into an empty void that we don’t feel, and yet together with this, we enjoy it.
Why all of a sudden do we feel that we are giving to an empty void? This is because in the transition from work for my sake to work for the sake of others, I don’t feel the other person. The idea is that now I feel him within myself and build a relationship with him according to his distance or closeness. To the degree that he is close to me, I want to give to him egoistically, or otherwise I don’t feel him. I am not ready to carry out even a single action for his sake.
When a spiritual revolution takes place in a person, he first feels the others as insignificant. In other words, his previous feelings and actions disappear and others begin to appear. This is similar to birth, when the body of the newborn begins to operate autonomously and takes upon itself to do everything that the body of the mother previously did for it.
A similar revolution happens to us. We receive an understanding of spiritual work, the possibility of giving outside of myself. This is something that is really unbelievable! And everything is thanks to the Ohr Makif, which at the time of the shattering went out of the Kli and is found to be surrounding it, meaning surrounding us. In this manner, it can bestow to us.
From the Sochi Convention 6.10/14, Lesson #2
Writings of Rabash “Steps of the Ladder,” “Concerning Above Reason”
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The Book of Zohar, Selected Excerpts — “Souls,” Item 436
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Talmud Eser Sefirot, Vol. 1, Part 1, “Table of Answers for the Meaning of the Words,” Item 28
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Talmud Eser Sefirot, Vol. 6, Part 16, “Table of Answers for Topics,” Item 7
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