We must create a group in which each of us will inevitably become impressed by the laws of the upper world. We need to brainwash ourselves, so to speak, completely artificially, understanding that we do not want this, but doing it nevertheless, like a child who repeats everything after an adult.

This is called going above reason, above oneself. It is impossible to cross the Machsom with our egoistic qualities. Only by artificially becoming similar to the spiritual world can we create an environment in which it is as though we are already there.

When on this side of the Machsom we create this environment through playing, to the same extent we draw the surrounding light upon ourselves and it pulls us into the spiritual world. There, we attain the revelation of the Creator. As soon as we feel the upper one, we immediately want to be included in Him and become completely similar to Him.

In other words, all our freewill consists of placing ourselves under the influence of the surrounding light. And this is what we must do each time.

After the Machsom, at every spiritual degree, we will have to evoke the illumination from the higher spiritual degree upon ourselves, from the AHP of the upper one, which will act upon us as the surrounding light and pull us upward.

The light as if draws us into the next, more advanced state in which the Creator is revealed. And there, we are already under His authority and become like Him.

In other words, the light builds the Kli, corrects it, and carries out absolutely all the changes within the Kli. We only need, like a child, to adjust ourselves so that the light can pull us inside. But this is our action: it is artificial, acted out, directed against our egoism, and we must understand this and act accordingly.
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From the Daily Kabbalah Lesson 9/24/26, Sitrin Convention, Sukkot 2003

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The group is something spiritual that exists between us. It is our common conception, our common thought, our common idea. However, the group is not simply my attitude toward each person but also my attitude toward what will manifest within us as the Creator.

If we begin to relate to one another in this way, a feeling will arise between us that will be called the Creator. Then we will feel the light, the good attitude, and this is how the Creator will manifest within us.

We will see that He is there, within this group, in the relationships between us. And by entering into these relationships, I draw closer to Him and unite with Him to such an extent that I lose my “I.” This is what is called crossing the Machsom. It is as though you jump over to the other side, while your “I” (egoism) remains outside, on the other side.
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From the Daily Kabbalah Lesson 9/24/26, Sitrin Convention, Sukkot 2003

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Question: Is the group a law just like the Creator is?

Answer: The way a person imagines the group and the Creator is how it is for him. The Creator is not something outside of us. It is the way we imagine this property.

Question: The Creator is a property of bestowal. So what is a group?

Answer: The Creator is a property of bestowal, and a group is people like you whom you perceive as an example. In some ways, as far as your life and existence are concerned, they serve as an example to you.

Because the Creator is concealed and you cannot imagine Him no matter how hard you try, you try to build an image but cannot.

Instead, you decide to make the group a binding force for you, a higher force that will lead you to the attainment of the Creator who is concealed and inaccessible to your imagination. If you could picture Him, you would not need a group.
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From the Daily Kabbalah Lesson 9/9/26, Rabash, “Go Forth from Your Land”

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Question: How can I check whether my effort is not only quantitative but also qualitative?

Answer: What can be an indication that I have made a correct, qualitative effort? It is said: “The result of good deeds is joy.”

If a person comes to joy after making an effort and truly giving everything he has, then the joy he feels comes from the effort itself. Not from what he receives as a result of it, but from the fact that he was given the opportunity to make the effort, that he makes it, and that he knows it is having an effect.

Whether I see it or not, it works. Nothing in creation ever disappears. Baal HaSulam says that even the suffering of a tiny flea struggling to obtain its food also joins the collective suffering that builds the Kli of the final correction. This is because the inanimate, vegetative, animate, and speaking levels all must become included in one Kli.

But this should bring us to joy: that we are truly on the right track, at least to some degree of awareness of the goal, and that we feel our moments are not passing in vain. And the result of this is joy that we are nevertheless connected with Godliness.
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From the Daily Kabbalah Lesson 7/30/26, Rabash, “What Does It Mean that Oil Is Called “Good Deeds” in the Work?”

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Question from my blog in English: When you speak about the language of branches, are you referring to an analogy or some kind of metaphorical thinking? If so, does this imply a unique language that cannot be conveyed in words, making it difficult to grasp what those who have internally attained the Creator intended to express? Will we intuitively understand this language once our own attainment coincides with theirs?

Answer: There is an “I” that perceives itself and a certain space around it, wishing to absorb what is necessary and useful from this space and to throw out what is harmful or unnecessary. I learn how to build connections with this space in order to always be in optimal comfort. All my knowledge comes from this kind of interaction with the space surrounding me that is filled with nature and people. Psychology (in the materialistic sense) is the science of the egoistic perception of “self versus the surroundings.”

If I begin to expand my “I” around me in ever-widening circles, gradually accepting the surrounding as part of myself, as something entering into my “I,” and egoistically subordinating it to myself, that constitutes conquest and acquisition.

But if, while continuing to perceive myself as distinct from the surroundings (an “I” versus what is outside me),  I nonetheless strive to relate to the surroundings as I do to myself, or even more so, that is altruism. This is because a sense of alienation or even hatred remains, but above this feeling, contrary to it, a feeling of love arises. It emerges because I stop identifying solely with my “I”; I step outside of it, and as if from an external vantage point, build a new attitude from this “I” toward the surroundings.

By rising above my egoistic “I,” I create a screen through which I relate to the surrounding with love, treating them as myself and even more; this is called the property of bestowal or reflected light. Kabbalah—a spiritual psychology—deals with the perception of “self in relation to the surroundings.”
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Question: Why isn’t it stated clearly and categorically that our entire obligation as created beings is to attain complete connection through “Love your neighbor as yourself”?

Answer: All Kabbalistic books speak either about the unfolding of the worlds, Partzufim, and Sefirot from above downward, or about a person’s individual correction from below upward where one must come to hate one’s desire to receive for oneself, aspire for bestowal, realize that it is impossible to attain bestowal on one’s own, and then turn to the Creator so that He will help one rise above reception to achieve bestowal, and in doing so find one’s entire purpose, mission, and fulfillment in bestowing to Him.

This is described in great detail. What is not stated precisely, however, is that this correction is accomplished through connection within the group, through work in the group, bestowal upon one’s neighbor, and the feeling that one has support and mutual guarantee. There are only isolated hints about this in the Torah: “Love your neighbor as yourself.” But how is this connected with love for the Creator? “Do not do to another what is hateful to you.” Why do we exist in such an enormous world instead of simply feeling ourselves directly connected with the Creator? Why do we need this entire world?

All of this is not clarified in the books; that is, the connection between a person’s work in relation to the Creator and a person’s work with the group is not clarified. It is written, “From love of the created beings to love of the Creator,” but this is not stated clearly and categorically enough for everyone, religious and secular alike, to understand that the problem lies precisely in “Love your neighbor.”

Today we stand before the need to solve precisely this problem toward which the global crisis is pushing us. This is a social crisis and not an economic one, a crisis resulting from the fact that we all exist within an egoistic society that is devouring itself. Its solution is possible only if we understand that we are obligated to come to unity. Yet, we will not be able to achieve unity unless we discover that there is only one force capable of helping us do so.

Here, we find ourselves between life and death. We will need the Creator in order to be saved from death. This is precisely how He becomes revealed. Therefore, our time is truly the time of the coming of the Messiah (Mashiach), that is, the revelation of the Creator to the created beings, so that, on one hand, we may be saved from death, but in truth, so that we may attain a world filled with goodness and benevolence, a world that exists entirely in bestowal from above, in the revelation of the Creator to the single created being into which everyone unites. Then the Creator is revealed to them.

Therefore, what is especially important is this connection between the present state of the world and the urgent necessity for the revelation of the Creator in the connection between us.

Although Kabbalah sources do not explicitly detail this (offering only scattered references), we must produce articles and explanatory materials and describe the process of transition from the “I” to the group, from the group to the world, and from the world to spirituality—to the Creator and the force of bestowal that will connect everything and fill the whole of reality, all created beings, and the entire vast desire.
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Preparation to the Lesson

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1st part of the Lesson — Writings of Baal HaSulam, Shamati 1, “There Is None Else Besides Him” (4.26.2011)

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2nd part of the Lesson — Writings of Baal HaSulam, “Study of the Ten Sefirot, Vol. 1, Part 2, Chapter 2

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