When working on corrections we have to work in the opposite direction of the shattering and to understand that everything depends on our mutual incorporation. Therefore, the correction begins from having an inclination, a deficiency, a need, to unite for different reasons.

There is a purely pragmatic aspiration to unite in order to make a living from one another in the corporeal sense, and there is the commandment to connect in order to earn from one another spiritual advancement.

All the corrections are performed by mutual incorporation. So when we want to put the shattered vessel together again, we should make sure that a person feels that he is an inseparable part of the world. That is, he has to correct the whole world in order to correct himself.

This means that a person will not be able to correct himself unless he corrects his connection with the whole world, with all of humanity. Although it may seem impossible, we depend on one another in the correction to the same extent that we depend on one another in the shattering.

To the extent that I depended on everyone during the shattering, as is being revealed now, I also depend on everyone during the correction. So even if I only perform minor personal corrections that I manage to carry out, I thus touch every person in the world. It is because we are in an integral system in which there are no detached parts, but where everything is connected and everyone influences one another.

Of course, everyone operates according to his level and according to his Reshimot (spiritual genes), according to the depth of their fall during the shattering and after the sin of the Tree of Knowledge. But still, if we pull a certain thin wire at the end of the system, the whole system rocks and moves, and is accordingly invoked either for better or for worse.

That’s why it is said: “He who saves one soul of Israel, it’s as if he saved the entire world.” It’s because he who is called Israel (according to his yearning for the revelation of the Creator, the force of bestowal and love in the desires) corrects his attitude to the system he encounters at least to the first level of Nefesh, and by that he certainly influences the whole system.

For this reason it is said in The Book of Zohar that when Israel corrects themselves, the Upper Light that comes into their vessels pours outside and fills the whole world. This means that we don’t have to take care of the world, but it is enough to take care of those who can wake up.  Although we can go out to the public and hasten their development.
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From the 2^nd part of the Daily Kabbalah Lesson 5/29/14, Writings of Rabash

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Preparation for the Lesson

Workshop

Writings of Rabash “Shlavei HaSulam,” Article 19

“The Book of Zohar” — Selected Excerpts, “On the Night of the Bride,” Item 141

Writings of Baal HaSulam “Mutual Guarantee” 

Writings of Baal HaSulam “Preface to the Wisdom of Kabbalah,” Item 60

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Question: Why does a group that reaches guarantee attract the Light that Reforms?

Answer: The guarantor creates a vessel that resembles the Light. When we are still connected with external connections, this is called guarantee. So through mutual guarantee we receive the Torah, meaning the Light that Reforms, the elixir of life, the Light of correction.

The Light of fulfillment doesn’t yet reach the first guarantee because the vessels are not yet ready for it. You left Egypt only now; Pharaoh still sits within you. You brought these vessels from Egypt and these vessels are terrible: They are all just hatred, envy, lust, honor, and dominance. Everything that is in you is comes from your ego.

And you have a point in the heart through which you somehow succeed in connecting with others, and we are ready to reach mutual guarantee. According to this pre-condition, we only receive the Torah, the Light that Reforms, and only after this do we make a Zivug de Hakaa (binding by striking) with the Light, clarify our vessel, and receive within it for the sake of bestowal.

But the guarantee is the vessel, and the extent of our connection in regard to the law and terms of guarantee determines the size of this vessel.
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From the 4^th part of the Daily Kabbalah Lesson 5/30/14, Writings of Baal HaSulam

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Baal HaSulam, Shamati, article 33, “The Lots On Yom Kippurim and with Haman“: “This is so because he sees that without the contradictions, meaning the descents, there would not be a place for the Upper Light to be there, as there is no Light without a Kli (vessel).”

The Upper Light is actually perceived by the obstacles, the little potholes. If a wall is smooth, then we cannot hold on to it, but if there are holes, cracks, and pits, then it is possible to climb it.

Thus the Upper Light can be raised only according to our holes, and if the desire is too smooth, then it has nothing to hold onto. This is why changes are so essential in a person’s desire, both in the size and in the character of the desire, that he will feel disappointed and hurt but will not run away. Instead, he will stay and demand the greatness of the goal and feel that the Dinim (judgments) are revealed on top of the greatness of the goal.

The goal has to be clarified as much and as clearly as possible. The question is what a person yearns for: either the greatness of the vessel or the greatness of the Light. The most difficult thing for us is to think about delighting the Creator. It is because we then feel complete darkness, how detached we are from Him, and how we don’t feel Him.

These are very strong Dinim that are meant to reveal the Creator and so they are revealed as total detachment. It isn’t in our feelings or mind that we can tie ourselves with the desire to delight the Creator. It is easier to tie ourselves with all of humanity because we can understand and feel everything that relates to the vessel, but not to the Light.

Here I discover a real demand: “Where is He and how can I imagine Him?” Then the vessel begins to take on its form in the dark, reach the complete HaVaYaH, and receive the filling. As a result, a person begins to somewhat understand the idea of the Creator in order to attribute himself to Him and perhaps even think about the next level, about delighting Him.
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From the 2^nd part of the Daily Kabbalah Lesson 5/30/14, Shamati #33

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Baal HaSulam, Shamati, article 33, “The Lots on Yom Kippurim and with Haman”: “Hence, one sees that all the greatness of the Creator that he had obtained was because of the Se’arot and the contradictions he had had. This is the meaning of, “the Lord on high is mighty.” It means that the greatness of the Creator is awarded through the Aderet.”

Of course it is impossible to manage without the support of the group, without the work that others perform. They may not even speak about it, but because we are all connected to one another, I grow stronger thanks to others. Therefore I can continue to go through all the Dinim (judgments) and accumulate the necessary clarifications until I reach the sufficient measure for the revelation of the Creator’s greatness.

The Creator is not revealed at first but rather the Creator’s greatness is. But then we see that we don’t even need that. A person reveals the Creator when he demands the Creator’s greatness and not when he demands to know Him.

I advance when I clearly discern and feel more and more sharply that this is the Creator’s greatness. I don’t demand to know the Creator in any way other than the force of His greatness that will allow me to advance to adhesion and to perform actions of bestowal that are independent of any discernment other than His greatness.

I want to think only about this and that I will see it as the greatest thing. I have no need for all the discernments and clarifications that follow this greatness anymore, so that they will not be excuses for my actions. Only one thing is enough for me: that the Creator is great.

This is called pure faith, without any self benefit. I don’t ask the Creator to feed me, to bring me health, peace, a good life, good relations with people, success, etc. It is actually above all these deficiencies, above the lack of success, above the fact that the Creator gives me nothing and that Pharaoh is revealed more and more, above all the great disappointment, above the darkness, that I ask for one thing only: the Creator’s greatness, which means the power to work for Him.

Accordingly, the rejecting of my ego is increasingly revealed. Here I discover the gap between the two ends: the feeling in the desire to receive and the recognition of the Creator’s greatness, which are two opposites.

I establish the Creator’s greatness, “the Lord on high is mighty,” above all the Se’arot (hair), the contradictions, that are rejected by the desire to receive, above all the Dinim I feel. This highness is established in the Se’arot. Thus I establish the two opposite discernments inside me, and the distance between them is the volume of my soul. That is actually revealed by this oppositeness.

“It follows that through the Se’arot one gradually discovers the greatness of the Creator, until one finds the Names of the Creator, called “the thirteen attributes of Mercy.” This is the meaning of “and the elder shall serve the younger,” and “the wicked shall prepare it, but the just shall wear it.”

Wicked refers to all my descents and disappointments, all the times that I caught myself with the desire to do something for  my own benefit, to go back to the previous calculations, not by being detached from myself and adhered to the Creator. Thus I gradually establish my new form.
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From the 2^nd part of the Daily Kabbalah Lesson 5/30/14, Shamati #33

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Baal HaSulam, Shamati #33, “The Lots On Yom Kippurim and with Haman”: We must know that what appears to one as things that contradict the guidance of “Good that Doeth Good,” is only to compel one to draw the Upper Light on the contradictions, when wanting to prevail over the contradictions…

It means that the contradictions can be annulled if one wants to overcome them, only if one extends the greatness of the Creator.

A person works and exerts himself, which means that he studies, teaches, and participates in different activities in the group, and simply falls off his feet because he is so tired. As a result, different questions come up: “Well, when? How? Why?” And there is no answer for these questions until he fills his measure.

Then he understands that he probably lacks quantity and quality in his exertion. The main thing in one’s exertion is the quality. But how can that be attained? In most cases a person feels helpless and doesn’t know what to do and remains idle.

Here he begins to feel that he cannot advance without the importance of the goal because he advances by the friends pressuring and pushing him, by feeling uncomfortable and ashamed and that he has no choice, not because the Creator’s greatness illuminates for him, and certainly not because a thought about delighting the Creator invokes him.

He begins to clarify things in order to understand what motivates him. Of course it is the ego that motivates him, but does he have to be connected to the goal of creation? Although I am an egoist, I am at least locked on and focused on the upper force, on the Creator, and not on the environment. So that it isn’t people who should compel him to advance but the Creator, since after all, there has to be some connection to the truth.

A person sees that he greatly exerts himself, he participates in everything that the society does, and he feels that he is utterly exhausted, but the reason for all his hard work is completely the wrong reason. His reason isn’t spiritual. So by that he reaches the right calculation no matter how unpleasant it is and he understands that he has to correct himself and continue. Thus he instantly corrects his route.

He sees that he advances by obstacles, problems, disappointments, and afflictions that are revealed. It is actually thanks to his overcoming the Aviut (thickness), the hardening of the heart, the complaints, the inner struggle, and the dissatisfaction that he can reveal the Creator’s greatness, as it is said about the exile in Egypt that the Creator seemed greater to Moses and the nation of Israel by causing Pharaoh’s hardening of the heart.

There is no other choice. We have to discover the rough, hard, and despaired egoistic desire, so that in contrast to it, the Creator’s greatness will be revealed. The main thing is not to allow yourself to escape and hide from the afflictions or to look for an easy way out since by that a person stalls and doesn’t reach the hard Dinim and the clarifications by which he can discover the Creator’s glory. This happens to everyone, but we have to learn from this experience and to do everything possible in order to avoid this natural inclination of slowing down and all the excuses to justify ourselves.
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From the 2^nd part of the Daily Kabbalah Lesson 5/30/14, Shamati #33 The Lots on Yom Kippurim and Haman”

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Question: What does it mean to judge the world to the scale of merit?

Answer: To judge the world to the scale of merit means to make every effort to bring my inner world, everything that I see and feel, closer to me by my exertion and thus awaken every part in the big world to do the same, and to succeed in his individual correction of the world.

Thus, Malchut of Ein Sof (Infinity) is made of all the individual worlds of every individual in it, which are mutually incorporated in one another, until we reach the complete mutual incorporation.
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From the 2^nd part of the Daily Kabbalah Lesson 5/29/14, Writings of Rabash

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Question: How can I be responsible for others if I don’t succeed in being responsible for myself?

Answer: Specifically because you place yourself in the service and use of others you become responsible for everyone. You don’t exist for yourself, only for the others. That is how the law of Arvut (mutual guarantee) works; others have no free choice. I am the one who determines their situation and fate since I take responsibility myself and am ready to stand in their place.

Everything that happens depends only on me. Whatever may be, for better or for worse, everything depends only on me. I connect them to myself as my lower Partzuf and provide for them.

Isn’t this insolence for me to think like this? No, this is not insolence. If we are all equal, then each one of us has a personal connection with the Creator and that is not through others. All the others follow me.

This is because there is a “point in the heart” within me, my place in the source which nobody else has. And there is a special place like this for everyone. So everyone can say that from his point of view he is the only responsible, independent one in the root of his soul, and nobody else.

Everyone has his unique personal characteristic and everything else comes from mutual integration with others. But through this unique personal characteristic, I am directly connected by a thread with the Creator and in this I am ahead of everyone. If it were not for me, they would not be complete. Only I can correct this characteristic by connecting it with the rest of humanity, meaning with all the rest of the characteristics of Malchut of the world of Infinity.

Suppose that there are seven billion parts in Malchut of the world of Infinity and each part is connected with the Creator through its specific characteristic. And all the rest of the characteristics in me are derived from mutual integration with the other seven billion.
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From the 5^th part of the Daily Kabbalah Lesson 5/27/14, Writings of Baal HaSulam

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Question: How can we bridge the enormous gap between the need to reach mutual guarantee and the real state of the world in which corruption and violence increase day by day, and which is an antithesis to mutual guarantee? How can we convince people that mutual guarantee is real and that it can be implemented and that it isn’t just some utopia as it seems today?

Answer: I remember that two years ago the whole world wore scarves that were tied in a certain way because it was fashionable for a while. Today yellow is in fashion and so everyone wears yellow clothes. Tomorrow it will be red and everyone will rush to buy new clothes. Thus we see that the world can be turned in any direction and can be programmed like a computer using different actions.

According to the most conservative estimates, humanity wastes 500 billion dollars a year on advertising. If we took only ten percent of this sum, 50 billion dollars a year, it would be enough to provide a good life for all the people in the world, to put an end to hunger and to other problems.

But now this money goes to advertising to sell products for ten dollars that are only worth a dollar. They have to charge ten dollars for the product since otherwise they will not cover the advertising expenses.

Our world is the outcome of advertising. Everything in this world, all the forms of our life, are the outcome of advertising. The way we think and speak, what we love and what we hate, what we enjoy, all the tastes and the manners of our behavior, all our inclinations, even education and knowledge, are a result of advertising. It is about determining priorities of what is more important in life.

So we shouldn’t think that mutual guarantee is not real and that it cannot be fulfilled and implemented. If we took the money that is spent on advertising and began to advertise our method of connection, we would succeed just like ordinary advertisers and even more so!

After all, we would show the world that there are facts and a good future behind our words because we operate against the evil that is already revealed to them.

So don’t say that it isn’t real. It may seem unreal to you since you still need to work in order to grow stronger and to obtain the money and additional resources needed to organize an advertising campaign, but it requires no more than that! You can program people any way you want by advertising.
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From the 3^rd part of the Daily Kabbalah Lesson 5/28/14, Writings of Baal HaSulam

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Preparation for the Lesson

Workshop

Shamati #66 “The Giving of the Torah”

“The Book of Zohar” — Selected Excerpts, “On the Night of the Bride,” Item 140

Writings of Rabash, “Shlavei HaSulam,“ Article 21

Writings of Baal HaSulam “Preface to the Wisdom of Kabbalah,” Item 59

Filed under: Daily Kabbalah Lesson, Zohar - No Comments →