All our work comes down to revealing a deficiency within us. It is because even before we begin to do something, the Creator has already prepared everything and is in a state of absolute rest. On His part there is always the readiness. He is only waiting for every opportunity a person gives Him, which means when he reveals an additional deficiency that is attained by his own powers, and not that which the Creator has evoked in him.

Therefore, there must be some addition to our response that is our own. But where can this response come from if we exist in the Godly system that the Creator has arranged for us? Where can I add something of my own in response? How?

The only way I can add something of my own is to exert myself on my level—not on a level above me—by connecting and by somehow spurring one another. Only due to the fact that I can awaken the others by physical actions and they awaken me can we create an additional awakening towards the upper on our part. By that we are actually correcting the shattering, correcting the gaps between us, by influencing the spiritual level from the corporeal level.

On the spiritual level, the Creator performs the correction, but we only have to start the work of connection and then the Creator completes it. In the corrected, connected vessel, we begin to discover Him.

Thus we rise, each time requiring a stronger connection under conditions that become more special, more difficult, and toward a higher sense of unity. Therefore, it says that all our freewill is in choosing the environment. By such actions a person is evoked and evokes internally more qualitative passion and desire towards the attribute of bestowal. Each time he discovers a clarion from Above that comes from the Creator calling him and summoning him to connect and to ascend. Therefore, by building a collective vessel, a person is rewarded with the revelation of the attribute of bestowal in this vessel, which is called the revelation of the Creator that is dressed and revealed in the created being.
[101564]
From the 1^st part of the Daily Kabbalah Lesson 2/27/13, Writings of Baal HaSulam

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We always have to be connected and try to see the Torah in the connection between us and how we fulfill it. What does a certain connection stand for, where between us is Haman, where is Mordecai, where is Esther, who is Ahasuerus, what happened to the ten sons of Haman and his wife?

If we ignore the physical characters of ourselves and the friends and speak about forces, about attributes, about discernments and not about bodies that are perceived by the five senses, if we raise ourselves to the level of the network of the forces of creation, then it means that we are fulfilling the Torah in the relations between us. Then we already begin to see them and to learn this. This is called implementation, getting closer to correction, and building the image of Adam, man. Then you will see how necessary each of the friends is and that even all the negative forces have to exist so that you will not agree with such behavior, will keep away from them, and decide not to use them internally.

We don’t apply enough constant efforts to get closer and to connect on the level of the forces, intentions, and not on the level of the physical bodies. We have to penetrate a bit deeper and to begin to draw away from the usual corporeal picture in order to see the network that we are building between us, or more accurately, to discover it.

Everyone has to try to imagine that he is in the system of forces and not between physical bodies of this world and all its trash. We have to finally see and imagine this world correctly. It’s impossible to mention this all the time. A person has to change his thoughts. In order to do that, we have to support one another and we need mutual guarantee when everyone thinks in the same way.

Then you begin to notice and to identify that all the friends are in such inner relations, in such an intention, in such actions, that you realize that they are not performing external actions, but that everyone is trying to build and put this puzzle together to connect everyone. Everyone will feel that his efforts determine whether this puzzle will be put together, whether everyone will connect and how in the picture that is gradually being completed, that  reveals the general force of bestowal called the Creator with all its details and special features.

This is already a sign that the Torah is being revealed to us, that the upper Light is starting to illuminate and to explain its rules, its nature. Thus we begin to live on that level.
[101483]
From the 1^st part of the Daily Kabbalah Lesson 2/25/13, Writings of Baal HaSulam

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Baal HaSulam, “Introduction to The Book of Zohar,” Item 2: In order to clear all that up, we need to make some preliminary inquiries. And not, God forbid, where it is forbidden, in the Creator’s essence, of which we have no thought or perception whatsoever, and thus have no thought or utterance of Him, but where the inquiry is a Mitzva (commandment/good deed), the inquiry of His deeds. It is as the Torah commands us: “Know thou the God of thy father and serve Him,” and as it says in the poem of unification, “By your actions we know you.”

At the beginning of the “Introduction to The Book of Zohar,” Baal HaSulam raises five major questions that a person faces on his way to spirituality, and then he adds preliminary inquiries to them that are meant “to clean things up.” After all, my questions are accompanied by confusion and are surrounded by trash and “weeds” that prevent my understanding, clear examination, arrangement of everything in its place, and the ability to differentiate things.

It is as if I search in a dirty messy place, and so the first thing I must do is clean it up and find out what it is exactly that I am looking for, where exactly, why, and according to which rules. This means that there are many additional conditions that I have to discover in order to clarify my questions and to find the answers and filling for them.

So we first get rid of everything that is redundant; we get rid of it simply, and have no contact with the Creator while we search. The Giver remains up there out of reach because He is not dressed in the matter of our desire so we cannot study Him. From the “Preface to The Book of Zohar” we know that we can study and investigate only matter and form dressed in matter; if we can dress our matter with the form of giving, then from it—which means from the Creator’s actions “by Your actions we know you”—we can study Him.

It is about the actions that He performs on me by having created me. From that moment on, I begin to work on the inner changes, having connected to Him, until I attain the whole process, until the end of my correction. Thus I get to know Him better, and He operates on me more and more. At the end of my correction, I reach the exact same form He has and the upper is completely dressed in me.

Thus, “by Your actions we know You,” I don’t know Him but His image that is dressed in me by his actions. This is the origin of the word “Bore – Creator,” which means “Bo-reh – come and see.”

We solve many problems this way: We immediately stop “floating in the clouds” in an attempt to study the upper and “come down to the ground,” to the basis of everything. It is because the main thing for us is to discover the Creator.

All our other actions are arranged around that, our whole life, all of reality. All this is only so that the created being will discover the Creator.

So we have to remember that we are innately limited by our very form. Only by the Creator’s actions can we know Him, as it says: “by Your actions we know You.” This approach solves many philosophical problems, and besides, it sets me in the right direction showing me that it is I who needs to change and not the Creator. I have to act in order to discover His actions; all the beginnings are in me. I am the changing element in the system. It is the most important thing.

We are not speaking about Atzmuto, about Ein Sof (Infinity), about eternity, about wholeness, about the absolute. It is only I who discovers the Creator according to the changes in me; it clears things up from the confusion and the usual trash and brings us closer to the right implementation.

Question: Why do we attain the Creator by His actions, as it says: “We know You by Your actions?”

Answer: If you tell me about your mother, I will probably hear about what a great cook she is and how she takes care of you. You are telling me about her actions but not actually about her! Try to take the actions out of the story and you will see that it is impossible.

Question: So what are the Creator’s actions?

Answer: You are His action. It is His deed; this is how we are made, unable to attain anything except for His actions. It is only His actions and not their essence that we see and it is only about His actions that we speak.
[101500]
From the 4^th part of Daily Kabbalah Lesson 2/27/13, “Introduction to The Book of Zohar“

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The Writings of Rabash, Vol 1, Article 19, “The Matter of Joy”: And now he doesn’t want from the Creator that He will give him something. So he’s not asking something from the Creator. And all his aim now is that he only wants to give thanks to the Creator. It is found that he has now adhesion with the Creator because he is occupied with bestowal. So by this, from within the adhesion, the state of joy and completion is attracted to him from the force that he is now in adhesion with the whole.

But how is it possible to adhere in completeness. I feel inside myself total deficiencies and there is no adhesion in the whole. I would be willing to adhere to the whole like a baby that adheres to his mother, but what is revealed to me is an opposite picture, completely not whole: lack in everything, there is nothing, the “left line” in its most extreme form. And then “above my reason,” I adhere to the Creator. This is called “Dvekut – adhesion” to the whole. In spite of this full and complete opposite in my mind and heart, I rise to completion, and in the equivalence, I reveal Him.

The feeling of completion can ride only on the feeling of lack of completion. It cannot be one without the other. Simply, these two extreme things are not revealed in me together, rather intermittently: once night and once day, once evening, and once morning… This is how I roll between them until all these things are connected to one state in which all the components are supporting each other: “And there is no difference between “night” and “day” and “darkness will illuminate like light” and then it will be for me a day that is all good, “24 hours” of completion.

Question: But what completion is there if inside of me there is a war?

Answer: On the contrary, I don’t feel the war, rather pleasure, because only in this form do I rise above doubts and find myself in bestowal. Precisely this ascent above my inner resistance, above the collision within me, is proving that I live in the truth and not in a lie.

Question: What are the signs of this wholeness?

Answer: That I don’t need anything except this state. In my vessels dwells TzimTzum Aleph (the first restriction) and total emptiness, darkness, like a “black hole,” and above it, I assemble and stabilize wholeness where the light is pouring, where all of me is found in bestowal.

This way all my darkness, all my “black hole,” if I use it correctly by rising above it, suddenly becomes a source of Light of Infinity.

I necessarily need this dipole of two opposites of infinite minus and infinite plus. Only in this condition am I certain that I hold to the truth. Conversely, if the plus is not riding above the minus, then this is not the “middle line” and then I simply have no criteria for measurement. The joy is always being checked facing the deficiency, wholeness facing lack of wholeness. And only from within the darkness, I achieve the Light.
[101327]
From the 4^th part of the Daily Kabbalah Lesson 2/25/13, The Writings of Rabash

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Baal HaSulam, Shamati, Article 241, “Call ye upon Him While He is Near,” (Isaiah 55:6): We must understand what “while He is near” means, since “the whole earth is full of His glory”! Thus, He is always near, so what does “while He is near” mean? It would seem that there is a time when He is not near.

Similarly, one who has lost the good way and entered a bad place, and has already accustomed himself to live among beasts, from the perspective of the will to receive, it would never occur to him that he should return to a place of reason and Sanctity. Yet, when he hears the voice calling him, he awakens to repent.

Hence, when the Creator wishes to bring him out of the dense forest, He shows him a remote Light, and the person gathers the remains of his strength to walk on the path that the Light shows him, in order to attain it.

But if one does not ascribe the Light to the Creator, and does not say that the Creator is calling him, then the Light is lost from him, and he remains standing in the forest…

Everything depends on our preparation, to the extent that we yearn to discover the attribute of bestowal, which is called to discover the Creator. To this extent, we begin to hear the Creator’s voice calling us and inviting us to Him, giving us different signs of His coming near us. However, a person only can feel them when he imagines the goal that he wants to attain correctly, the attribute of bestowal that is above his attribute of receiving, and not something else. This is called having “faith above reason.”

However, if a person has not corrected himself yet, he cannot feel or believe that it is the Creator calling him and he thinks that these are coincidental occurrences or that he simply has awakened by himself. He doesn’t understand that it is the Creator’s voice calling him by pulling him toward the attribute of bestowal.

Everything is determined by a person’s preparation. If the preparation was correct and sufficient, if a person has exerted himself enough and has filled his measure, then he begins to feel how the Creator invites him in every opportunity he encounters.

If a person makes efforts, then, eventually, he sees that the Creator is waiting for him around every corner, inviting that person to Him through giving different signs and clues. Thus, the connections between them are formed, and the person becomes the Creator’s partner. To the extent that the Creator is attracted to the person, that person also is attracted to the Creator, to mutual bestowal, until they meet and embrace one another.

Here, everything depends on a person’s preparation. At first, a person doesn’t even feel that he is lost in the dark forest. He is looking for the wrong place and thinks that he can break through by himself and attain what he desires by himself. Or, he simply may wait for someone to come and save him—there is also this phase along the way. It takes time until he manages to identify the Creator’s voice and understand that it is really the Creator calling him.

Then, they connect, and the Creator saves the person because the person already understands what true salvation is.
[101495]
From the Preparation to the Daily Kabbalah Lesson 2/27/13

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We must discover all the deficiencies since the good is revealed only in its opposite. So, we must rejoice when we discover the negative form; it is the first level of revelation after which there is already a correction and fulfillment.

So, we must understand that if a person follows the right path, then there is no room for despair and disappointment. A person who advances correctly always should be happy since he goes through all the phases along the way, justifying them as he understands that they are necessary for the revelation of wholeness.

Corruption is, above all, my disagreement with my state—feeling reluctant to justify it and to accept it as necessary—that must be revealed. All the states already are imprinted in the root of my soul in my nature.

The states are revealed from lighter to the more difficult: Ibur (gestation), Yenika (suckling) and Mochin (adulthood). First, I am only a tiny embryo who lacks all self-awareness. Then, I am born, which means that the awareness is born within me, the understanding. Before that I simply felt something without knowing where I was and what was going on. Then, I begin to feel pleasant and unpleasant feelings, different changes of states. Next, I begin to come to know the Upper a little, who He is, and how He manages and changes me.

I am connected to Him. He seems to be cunning since He hides from me while I look for Him and chase Him, not knowing where He is. I am told that I can discover Him through the environment, but I don’t want this environment. However, it turns out that this is to the same extent that I don’t want Him since it is the same thing.

This means that I must go through many states before I understand and reach the recognition, Mochin, which is the last level of our evolution that comes after Ibur and Yenika. It is natural since I cannot understand anything unless I have enough experience and attain the reasons for what is going on, the connection between them, and begin tying one with the other. Thus, the states begin to illuminate for me a little from within, and I understand what is derived from what. Through the connection between the events, I discover their source, which is actually external, outside the actions that I feel.

Therefore it is very difficult for a person to advance since one cannot justify the actions that one feels, which seem coincidental. One doesn’t even understand their order. He would like to see who is working on him, but he doesn’t. It is a hard way since we don’t attribute everything that happens to us to the One—that there is none else besides Him and we don’t acknowledge the fact that this One is good and benevolent.

Because we don’t try to trust this one, good force, we don’t discover anything on the way. There is even a phase during our development when a person fears any new discoveries and prefers that nothing new will happen. He simply feels the physical pain because the revelation is discovered so painfully that everything within him is an unpleasant feeling.

If a person were to expect more revelations, he could make efforts in order to attain them and not just for the sake of acting externally while lying to himself that he is working, but actually fearing to take a step forward.

Only if he has a good and strong environment—which means that he overcomes his ego and turns to the environment—he annuls his ego that comes between him and his independent vessels that seem to be external. Then, he retrieves these vessels and these means, and through them, he can discover the next states with joy and bring them near. It is possible only to the extent that he annuls his ego before the society, understanding that it is not the external society, but his internal attributes.
[101487]
From the 1^st part of Daily Kabbalah Lesson 2/26/13, Writings of Baal HaSulam

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Preparation to the Lesson

Shamati #25 “Things that Come from the Heart“

Talmud Eser Sefirot, Part 1, “Histaklut Pnimit,” Item 8, Lesson 7

Writings of Baal HaSulam, “The Peace,” Lesson 9

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Question: Many studies show that rewards often ruin our pleasure. For example, children who were promised a prize when they painted, became used to that, and were unable to paint without receiving prizes.

The same thing applies to school grades, which has a deleterious effect on the thirst for learning and knowledge. But on the other hand, we, in any case, know that our material is the desire to receive. This means that a reward is, in any case, necessary. So what is the difference between the pleasure of playing and the pleasure from working?

Answer: Rewards can be different according to its worth. A game gives me higher ‘’abstract’’ pleasure. In a game, I connect and cooperate with others. It isn’t by chance that people have been attracted to games for generations; for example, the tradition of the Olympic games began in ancient Greece.

The game reverts man back to childhood, and he simply feels good from it. It is not because of money or superiority over others, and not because of honor that he receives, it is something else, something abstract. Our games are matched to the upper game where the Light enters the vessels. About this it is said, “the Creator plays with the leviathan.”

The whole issue here is my attitude. I can work hard from morning until night and see this pleasure, rest. The picture changes with the reward that I receive at the time of the effort, which is called, “on the spot.’’

With regular work the reward comes afterward, and in games and other similar situations, we receive the reward “on the spot.’’ For example, by lifting weights I feel that I become healthier and stronger. There the work itself becomes the reward.

So we need to bring ourselves to such a state where we enjoy the action itself, as it is. Now I am with friends, I work with them shoulder-to-shoulder, I connect with them, and that gives me joy. Why? Because in our connection, I want to discover the Creator, so that He delights in what we do.

The key to all of this is the society. Only in this way, can our values be changed to place the correct priority and in general to raise the scale of values above the level of the “beast’.’ From the moment we descended from the trees and began life in humanity, the society, and only the society, determined everything I do. Whether I want it or not, consciously or unconsciously, I carry out its wish.

Thus, if in the eyes of the society the Creator and bestowal are given the desired importance, then I willingly and happily will work together with the friends and enjoy it like once I enjoyed, for example, the process of playing soccer with friends, even apart from the result.

In each moment of our efforts in connection, we give delight to the Creator. He doesn’t enjoy afterward; He enjoys it now. And we also need now to receive enjoyment from this great and important act without a need for a greater reward. As soon as we reach this, the barriers will disappear and everything will open.

The result is that the Creator is revealed to you when you don’t even feel a desire for it, simply because you built the vessels of bestowal.

Question: So why is He revealed? What should I do?

Answer: There is no need to do anything. You are with Him, embracing each other…..
[101395]
From the 4^th part of the Daily Kabbalah Lesson 2/24/13, Writings of Rabash

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Baal HaSulam, “Introduction to The Book of Zohar,” Item 1: When we examine ourselves, we find that we are as corrupted and as low as can be. And when we examine the operator who has made us, we are compelled to be at the highest degree, for there is none so praiseworthy as Him. For it is necessary that only perfect operations will stem from a perfect operator.

Indeed we see that nature is perfect and that everything in it is arranged much more successfully than in our lives. A person’s attitude to others comes down to a desire to rape, kill, eat, abuse, and beat others in any way possible. We see that such an approach is bad and harmful. In order to lead a normal life, it would be better if we existed nicely on the basis of the principles of mutuality, preserving nature, and watching over one another. We teach our children not to fight, to be generous, and to play together. But it appears that children can’t do this and neither can adults. It turns out that our nature is evil. This is what we discover when we look at ourselves.

On the other hand, in nature everything is built wonderfully. Numerous studies are more clearly depicting the picture of this harmonious balance and mutual cooperation. In the end nature created life which requires coordination between delicate and complex mechanisms working together. We see how versatile and complex the world is and how wisely it was created. Where does all that come from? From some tiny “atom” that was created as a result of the Big Bang?

One way or the other, the accurate, complex versatility that we see impresses us, but when we look at man who is the “crown of creation” we see one inclination: to destroy everything. This makes one to consider how that can be; that the most complex part, the “best” part, is also the worst part.

An ant or a cockroach doesn’t harm anyone, they only act according to nature’s orders and help others in the general system that is mutually connected. In it, everyone lives in order to sustain the others and each one has its own niche and sustains itself in order to be connected with thousands of other creatures. Together they all make up a perfect jigsaw puzzle, an inseparable combination of the lines of the general picture. If you take out one item, everything will immediately become distorted, and the perfection will be destroyed.

In the meantime, on the whole, this is what man does. His actions are in contrast to the perfection of nature. All the animals and plants, everything, exists in perfect agreement, and most importantly in mutual completion; everyone is connected, and everyone depends on everyone, needs one another. In nature everything is based on balance where you can’t take out one link and move it to another place; it’s one whole jigsaw puzzle. And along comes man and destroys it until the world gradually approaches disaster. Up until now we didn’t understand that other than us all of nature is perfect and things that seem to us as imperfect are an indication of the “distorted mirror” of our perception or as a result of our destructive participation.

Man can’t be incorporated into the wholeness since he is corrupt. He is the only creature that is opposite from nature and this shows that the key for the correction is actually within us.
[101422]
From the 4^th part of the Daily Kabbalah Lesson 2/26/13, “Introduction to The Book of Zohar“

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Question: Can we assess the balance of power in our world according to the balance of spiritual forces in the story of Purim? How are integral education and the science of Kabbalah reflected in this story?

Answer: Let’s have a look at the characters of Purim: The king, Mordecai, Haman, and Esther who ties them. All the threads are woven in her.

This is how a person’s inclinations are presented: the three lines and the Creator above, that is, knowledge and the aspiration for Keter above reason in the middle line. But in reality, all this is manifested due to the work on unification. That is why the events of Purim take place during the Babylonian exile.

Purim is the most important symbol.

The group of Abraham came from Babylon, realized a series of corrections, and then fell from its degree and descended to Babylon again to reveal the ultimate method of correction there.

With this method, the group builds a spiritual vessel again; however, it cannot stay in it because this vessel is much weaker than the previous one. It has a lot more limitations than the previous one because now the whole world needs to be corrected.

Then again, mixing takes place, but already on the basis of this vessel corrected in Babylon and adapted to the world.

And then the sons of Israel go out into the world to be together with it, and in our days they come to the same Babylon, to the same situation with Haman, Mordecai, and Ahasuerus.

Today, everything is ready, but we want to advance along a good path, above reason, and that is why we have to explain to everyone that salvation is in unity.

At the time, Haman wanted to use the state of the “sleep” of the sons of Israel: They did not maintain the correct connection between them and it provided an opportunity to destroy them, that is, to destroy spiritual aspiration and to make them work egoistically.

On the other hand, integral education tells us, no, we must begin to unite because in it lies the salvation of the world, both material and spiritual. We have no other option.

In the current conditions, we seemingly stand against the entire world, calling for reasonable consumption according to basic needs, for equality, for fair distribution, etc. We explain that the inflated banking sector and excessive production have no place in the world. Gradually understanding how we have to live in new conditions, humanity will get rid of all those invented activities, leaving only what is really necessary for normal existence.

This does not mean that we move back or reverse history. Of course, we can continue to develop various technologies but in a way so they are not frills, but real necessities for life.

For example, if production is automated, people will not have to work for even an hour a day. Well, let them be engaged in the main activity of their life—spiritual development. Let them do internal work on themselves.

We do not understand yet that the cutting-edge technologies create a new “virtual” world in which the desire to receive will exist quietly on the “animal” level because, after having risen to the human degree, you will cease to feel the “flavor” of previous desires. Similarly, we do not feel how our hair and nails grow, and how we trim them.

The feeling of this world will start to “fade,” and all our actions, all the connections, all the existence will be felt only in the relations between people. Only these relations will be based, not on the principle of “give and take,” not only in the physical interaction and not through exchange of goods, this level will recede to the background and disappear from perception, instead of it, we will increasingly feel the inner essence of what is happening, our true, deep relationships.

So, in our perception, we will move on to the next level, which does not exist in our world because it consists of the still, vegetative, and animate levels, and the human degree does not belong to it. If you attain it, all the other degrees are included in it and disappear as such. Then, our perception is suddenly transported in the world of forces, not the world of matter. It turns out that “matter” is the desire to receive, and not material images, like shadows, projected on the mirror of our consciousness.

Modern technologies provide good support to this perception. In the coming years we will see how people lose their usual activities and as if are left with nothing. Then, why are we needed at all?

We are needed, but not in the form of bodies. After all, the “I” is something eternal, immutable, and we rise to this degree by means of integral education, which allows us to move forward smoothly and comfortably and not under the barrage of blows that leave no other choice.

We cannot despair on this path. After all, our small spiritual effort many times exceeds all the material efforts. If we think a little bit more, “push” a little more in spiritual development, no bombs and missiles will be able to resist this, millions of haters will be powerless before this.

We have to be aware of the difference of potentials between the spiritual force and the material force. As Baal HaSulam writes that all the representatives of the “animate” level are equal one representative of the human degree. In essence, there is nothing to compare because the power between the degrees differs so much. We only need to go deeper inside, and you will see how we come to Purim…
[101415]
From the 4^th part of the Daily Kabbalah Lesson 2/25/13, Writings of Rabash

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