During the slavery in Egypt, a person must clarify what exile is and what redemption is in the spiritual sense, and not just in one’s material description. If we are talking with people on the street, then for all of them there will be various understandings of the concepts of exile and redemption, but they will all be opposite from those that were intended by them in the Torah.

The person will not understand this as long as he does not feel that he cannot remain within his skin any longer, within this snake that suffocates him. Under no circumstances will he be ready to remain under the control of this snake any longer, even though earlier he lived magnificently and enjoyably under it.

But now he sees his redemption only in his discovery of the ability to bestow, to love, to connect and to correct all of the parts of his soul. He will begin to see the whole world as his soul that he must arrange in order to make it possible for the Creator to be discovered in it and to reach adherence with it.

As long as a person has not prepared all of these conditions, there cannot be redemption. Otherwise in what will there be redemption? Four hundred years of exile is a process of inner changes that we must go through in order to determine what corporeality is and what spirituality is, and what kind of redemption the person expects from his exile.

Redemption is the discovery of the power of bestowal that will dominate him and direct him. In that Egypt, in that exile, the ability to bestow is revealed to him. And so Egypt becomes the wilderness, and after that, the Land of Israel; everything happens in that desire; there is no other substance. Everything is done and realized in that substance; only our relationship to it, the method with which we work with it is changed; we use them with our Creator.
[132288]
From the 1^st part of the Daily Kabbalah Lesson 4/09/14, Shamati #54

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A person who studies and is involved with the wisdom of Kabbalah, with the method of correction, must understand that he is learning wisdom. There exists a completely new approach to comprehending this wisdom because it is received in the new Kelim, organs of perception, of the person.

We are in some kind of reality that is filled with infinite colors, sounds, and influences that are not limited by distance and time and includes within it billions of forms of bestowal. We are inserted into this reality, but we comprehend only a small part of it according to our limited senses. It is here and we don’t feel it.

All of this will be changed within our sensations. The absorptive media will be changed and we will feel ourselves in a new reality. This works only in this way.

People think that what they read in articles and what they hear in lessons must come to them from the outside. Nothing will come! The change must happen within me and it happens only to the degree of my efforts, and then I will feel that I am in a new place. I will create for myself and imagine some kind of new form of the entire Olam Ein Sof (world of Infinity).

This means that I expect that the change will happen in me and not outside of me. This imaginary world is the still, because in it, things seemingly change around us. In the spiritual world there is nothing like this “around us.” There I immediately feel that everything depends upon me, my characteristics and what happens in them.

This means that I feel how my Kelim are changed, and according to this, the comprehension within these Kelim. I research, test, and learn both this and that, and from this, the wisdom of Kabbalah appears.

So, it is necessary to expect inner changes, and not that something will happen from the outside. There is nothing to expect from the outside but only within the person. This is very important. This is because we can wait for the state to change, to be corrected, but if we are not concerned about our inner changes, then we remain with what there is.

A person must always explain to himself that there are no other changes besides inner changes and that there is no new world, but only a new comprehension within himself according to the new characteristics that he acquires.
[132270]
From the 4^th part of the  Daily Kabbalah Lesson 4/08/14, Writings of Rabash

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Question: Does participating in a global project guarantee success? Do we support the global group by that?

Answer: You don’t support anyone! You are all egoists and you act for your own good.

You have to unite in order to create the sufficient group force in quantity and in quality so that the quantity doubled in quality will give you the power just like an electric current doubled in voltage that generates the power of an electric machine.

This is what the group should be like, as it says:” The King’s glory is in the multitude.” It is very important! There is a hero in quantity and there is a hero in quality. We need both.

So if you are not part of the general Bnei Baruch group, it’s bad. You will not have the sufficient power of the vessel in which the Creator is revealed.

Today we have received all the necessary conditions from Above to gather everyone and to perform the work of revealing the Creator! It is a very simple mission. I see it as one step forward and nothing more.

You cannot imagine how sad I am to see what is going on. All we need in the current conditions is to gather and to connect the public to our movement! It’s more than enough to reach the first level. But we are standing before it like fools before a wall not knowing what to do, although we have an amazing method.
[132252]
From the Daily Kabbalah Lesson 3/28/14, Question and Answers with Dr. Laitman

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Preparation for the Lesson

Writings of Rabash “Dargot HaSulam,” Article 934

Workshop

The Book of Zohar — Selected Excerpts, “Parashat,” “BeShalach“

Writings of Rabash “Dargot HaSulam,” Article 926

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Baal HaSulam, Shamati #86, “And They Built Store-Cities”:  This is the meaning of  “And they built Arei Miskenot,” meaning that this was for Israel. In other words, all their work during the exile was taken into Pharaoh’s custody, and Israel remained poor. We should also interpret Miskenot from the word Sakana (danger), meaning that they were in great danger of remaining in that state for the rest of their lives.

It is known that after great ascents, like after a convention, for example, where we become illuminated and enthusiastic, after that, problems in the group are discovered. People still don’t understand, how after such a good state, suddenly it becomes so bad and dark. All strength disappears; there is hopelessness, injustice, and disconnection.

It is necessary to learn from this, that which is called human nature. This is not some kind of game where I follow what is happening outside, like on a theater stage. Everything happens inside of me, and here everything is completely different. This is the game of life.

So what is required from us is lots of patience and strengthening (itgabrut) in order to be a man (Gever) and hold back.  After that, much of this becomes habit and second nature. We get used to ascents and descents by understanding that it’s impossible without them.

And precisely by means of them, we pass through characteristics from Kedusha (holiness) to Klipa (impurity) and from Klipa to Kedusha and we begin to work with them above the Machsom, already above the Masach, and we build the Kav Emtzai (middle line). But all of this is possible only if we behave by “holding oneself back during a dispute.” (Babylonian Talmud Hullin 89a)
[132120]
From the 1st part of the Daily Kabbalah Lesson 4/08/14, Shamati #86

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Question: Is Emuna (faith) work within the desires of others?

Answer: So that the Emuna can develop in the substance of the desire to enjoy, the Kli was shattered into many fragments. This makes it possible for us to work with and to evaluate the characteristic of bestowal, to begin to play with it a bit, even when we are in an egoistic desire of one hundred percent and have no ability or chance of reaching bestowal. We are allowed to engage in make-believe, imaginary bestowal, like little children who play by imitating adults.

Certainly we are not ready to go out of ourselves from this physical state where only the ego is at work. If they take even a drop of egoistic pleasure away from us, we immediately fall. But the idea is that the Light that Reforms influences us in response to all of our efforts to reach bestowal. Even though these efforts and attempts are in order to receive, and it could be that they are detrimental to society, if they are somehow close to the right direction or even if they are opposite to it, if they are related to the right direction, then the Light has an influence.

The Light is influential either in the form of Panim (face) or in the form of Achoraim (back). I can yearn for a goal directly and I can describe it as completely opposite and reach it from the reverse side, as if I am flying there from around the globe. But I am thinking about it, so the Light influences me nonetheless! The Light reacts and influences all of my actions, either from the front or from the back, and it could be also between this and that.

This is like a child who still hasn’t grown up and plays and breaks everything, but this is the way he learns and develops. We advance like this also. I remember in childhood I had to open and take every new toy apart to see what there was inside. In general, children love to break everything, and that is how they develop and advance. So the work of the Light is important here.
[132171]
From the 1^st part of the Daily Kabbalah Lesson 4/08/14, Shamati #86

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A prayer to the Creator should always be collective. After all, what do I ask for? Feeling hatred, a gap, and the inability to connect to others, I ask the Creator to help me overcome these states. Then I can pray for everyone with everyone.

All our differences, when we can’t work together or gather and discuss something is a great state!  But the feeling of repulsion will constantly grow stronger. We know the students of Rabbi Shimon who wrote The Book of Zohar used to gather, but at the same time, were ready to burn each other to ashes, since they felt such great mutual hatred between them. These are the states we have to go through.

The revelation of hatred actually appears in groups that advance. If a person escapes from this and stops coming to the group, he simply doesn’t understand what is going on. He doesn’t understand that everything comes from the Creator, that there is none else besides Him, that all this is necessary so that he will be corrected, and that the group should rise by its correction above all the conflicts.

If we feel real hatred, it is the condition that leads us to our collective prayer. By collecting all our mutual hatred, we have to ascend above it, because this is our common problem, and then we will discover the spiritual world. Now the condition for the revelation of the Creator is right before us.
[32027]
From the Daily Kabbalah Lesson 3/28/14, Question and Answers with Dr. Laitman

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The spiritual world is a world of qualities which is dominated by the attribute of bestowal, the force of bestowal, the attribute of love and giving. If a person has this attribute, it means that he is in the spiritual world.

If an opposite property dominates a person, the attribute of receiving, and he is totally immersed in it, it means that he is in the corporeal world.

Everything depends on the force that operates in you, that dominates you and that manages you. If it is the force of receiving, egoistic desires and calculations, it means that you feel the corporeal world and live in it. But if you suddenly acquire the force of bestowal and are incorporated in it, it means that you are in the spiritual world. We cannot imagine the difference between the two worlds. It is impossible to describe or to explain it.

Because the desire to receive needs to be corrected and its power is revealed temporarily, when it is over and succumbs to the domination of the desire to bestow, we are also in a desire to receive, in the perishable temporary matter, as we are born, live, and die. It is a replica of the spiritual force, the desire to receive, after seventy years, seventy levels, must disappear and turn into a desire to bestow.

Exile is a feeling in the desire to receive that has to undergo a change and reach the form of bestowal. The created being cannot bestow; he can only be a desire to receive, while bestowal is the attribute of the Creator. But when the desire to receive works with the intention of in order to bestow and enslaves itself to others and to the Creator, it means that it bestows.

Thus we can be in only two states; Pharaoh’s slave working for the desire to receive, or the Creator’s servant working for the desire to bestow. All our work is to help ourselves and the whole world reach the desire to bestow and to delight the Creator.

If we don’t add this goal, it isn’t a desire to bestow anymore. The desire to bestow can be expressed only in one way, by delighting the Creator, because then this desire, this inclination, is detached from me and doesn’t receive a reward. It does come from me, but doesn’t return to me.

If I operate for the sake of the created beings, the friends, the group, and don’t intend to delight the Creator by that, it means that I don’t follow the line of bestowal to the end and that I still operate for my own sake. Only if I intend to reach the Creator is my intention relatively pure, according to my level.
[132045]
From the 4^th part of the Daily Kabbalah Lesson 4/7/14, Writings of the Ari

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Question: Is working in Lo Lishma (not For Her name) within reason?

Answer: Working in Lo Lishma is within reason, and it can be on different levels, but what is the meaning of levels in Lo Lishma? Could it be that I am working 99% in Lo Lishma and 1% in Lishma (For Her Name), or 1% in Lo Lishma and 99% in Lishma, which means that I have attained such a high level that there is only 1% that I must correct before I am totally in Lishma?

No, it doesn’t work that way. The levels of Lo Lishma and Lishma are levels of ascent toward the attribute of Bina, to bestow in order to bestow without using vessels of receiving. So, we don’t work with vessels of receiving in order to reach Lishma but must constantly be above them.

Some of them may belong to holiness, to bestowal, and some not; it is divided into different times. It is like a ladder on which you seem to be standing with one foot on one step and the other foot on a different step because the moment the Light raises you just a little above your desire to receive, it performs a restriction in you.

The parts that are below the Chazeh of the Partzuf are restricted. You ask for this restriction because it is only after the restriction that you can speak about vessels of bestowal. True Lishma begins only after the restriction of the desires.
[131975]
From the 4^th part of the Daily Kabbalah Lesson 4/6/14, Writings of Rabash

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There was single, whole Kli that was full of Light; after that it was shattered. The Kli (Neshama) wanted to receive in order to bestow with all of its might and not be separate; it did not discern that within it were desires that were not directed towards reception in order to bestow, that some kind of desire was left there that had never been revealed from the beginning of creation called the stony heart.

And so the Kli (vessel), this Neshama (soul), was shattered, and the Light that this Kli was intended to hold was removed and became Ohr Makif (Surrounding Light).  In Ohr Makif there are two characteristics; the Light that was removed that was within the Kli and filled it, and the Light that was removed that held the Kli that initially created it in order to bestow.

These two characteristics are found in the Light; the Light of correction and the Light of fulfillment. We must understand that these two Lights act only according to our lack of them. First we need a Light that connects. If the deficiency is not directed towards connection, then the Light doesn’t work. We don’t attract it and we don’t invite it.

The Light can be attracted only through our lack, consistent to its action, so that we will be directed towards each other; I to it and it to me. Therefore a prayer must be for connection, for the Kli was shattered, and its connection is the only thing that the Light performs at our request.

And without our request, the Light performs another thousand actions, which it does anyway. So before we read The Zohar, we need to direct ourselves correctly: ask for connection if we want to attain some kind of result from our study.

A person can sit for 20 or 30 years next to the book, as if he is present in a group, but if he doesn’t artificially develop a desire for connection, through all kinds of texts, videos, conversations and so forth, then he remains without a prayer, meaning without help from Above.

He is still included in the study, but studying like this is through a long and difficult path, requiring a long time and passing through unpleasant conditions. So let us be wise and understand that we have the opportunity and support to heed the advice of the Kabbalists and let us invest the necessary effort.
[131971]
From the 2^nd part of the Daily Kabbalah Lesson 4/06/14, The Book of Zohar

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