Question: How should we prepare for the Arava convention in the days we have left?

Answer: First, the desire is not corporeal so you don’t need a cable to connect to with the friends in order to exchange impressions or to build a network of pipes through which our desires could flow from one to another. The mutual connection already exists in reality, and although the men don’t feel it yet, they are all filled with the female desire and feel the results of the female convention that took place yesterday.

Desires know no barriers, and so all our successes are passed on to a collective vessel without any delay. After all, we are all one desire, one soul. If we unite, if we attain a certain equality, then it spreads not only among us but everywhere. It isn’t by chance that Rabash kept abreast of the news. We will see how the spiritual events are reflected in our world; by our aspiration upward, we activate spirituality and from there activate corporeality, and as a result new conditions are formed in this world.

Today, before the Arava convention, we have to feel as if we are approaching Mt. Sinai. During these three days a person cleans himself and should cut himself off, as much as possible, from all the daily interruptions. Then, of course, new interruptions will come his way, but they will already be according to the connection for which he prepares himself.

Here we must limit ourselves and draw a line, a real cut between the worries of this world and the worries about the convention. We have to be clean of all the corporeal accounts with the world, which can be very simple if we go there and turn off our cell phones. But it can be more complicated with the group. Eventually you should be left with only the spiritual accounts with the friends, and we already start preparing for that, or more accurately, it is not the preparation but already the fulfillment.
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From the 4^th part of the Daily Kabbalah Lesson 1/14/13, Writings of Rabash

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Duality makes our work very difficult. I tried to explain yesterday at the “One Global Women” convention that on one hand, women need to prepare a collective, huge desire to pass it to the men for their work. They must be sure that their desire rules the world, controls the men, and starts the process of correction.

But on the other hand, in order to do it with the right attitude aimed at bestowal, they also need to know that at the moment they reach the correct desire, they will feel in it that everything is corrected and the men are complete righteous, not needing any correction.

It was difficult to explain these two seemingly incompatible opposites, but I still tried to make them clear and to bring this idea to the workshop.

Baal HaSulam writes in his letter (No.41): “Spiritual attainment is based on two opposite forms that are immediately revealed in man: one is from the part of the body and one is from the part of the soul,” that is, the desire to receive and the desire to bestow. The desire to receive is called the body, and the desire to bestow—the soul, and that is why a person experiences this dichotomy.

“Due to his nature, a man is not able to simultaneously analyze the body and soul as two parallel concepts and tries to tie them together in one concept. And therefore, it is difficult for him to attain spirituality as two opposites that cannot be combined into one object.”

Indeed, we sometimes feel that we are just torn apart and do not know what to do with ourselves. The heart contradicts the mind, and the mind does not agree with the heart; such conflicting thoughts and feelings are overcoming him that it is impossible to tie them together into any stable picture.

“It is like the story of Abraham, who was told that all his offspring will come of Isaac, but now the Creator ordered him to sacrifice him. And of course, nothing is changed in reality on the side of the Creator, and these contradictions are formed only on the side of the receiver. And that is why Abraham rejoiced …”

All our sufferings stem from the feeling of two opposite things that we cannot combine. The basis of any discomfort is an insoluble contradiction between two incompatible opposites. And you have to accept them in this conflicting form and be glad that we can rise above them and continue until they merge. In fact, this is the entire correction.

Indeed, one may ask: what do you need to correct? “Existence from existence” (Yesh Mi Yesh) and “existence from absence” (Yesh Mi Ain—to be able to glue them together: the Creator and the creature. This is the basis of correction, of all our work. That is why this work consists of little by little, by tiny portions, gradually getting used to accepting, understanding, feeling, and being glad that we carry out this work to connect two opposites.
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From the Preparation to the Daily Kabbalah Lesson 1/14/13

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Question: Why do we connect during the convention? Is it in order to prepare a vessel for the revelation of the attribute of bestowal or only in order to support the men?

Answer: First, there is no separate male vessel and female vessel. Malchut of the world of Atzilut includes all the souls in it and if the men and women don’t connect in it, we don’t evoke Zeir Anpin and Malchut to connect in order to draw the Light from Above to correct us.

Today, we, the men and the women, which means the shattered souls, have to raise MAN (a request for correction) to Malchut of the world of Atzilut. It should be incorporated of the collective desire of the men and the women and in contact with its upper, Zeir Anpin (ZA). Then they activate an even upper couple called “father and mother.”

Thus, there are three couples operating here, which are similar stages of development or regression. By our “initiative” we evoke the second couple, and it evokes the third couple, and the fourth couple already belongs to Arich Anpin, to Ein Sof (Infinity).

This means that we have to stabilize ourselves correctly with regard to the spiritual levels Kabbalists tell us about. There are two “halves” here, male and female that perform a spiritual action, totally complementing one another in order to bestow. If we operate in the exact same way, we will be adapted to the upper and then we will discover ourselves in ascent towards Him.
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From the 2^nd part of the Daily Kabbalah Lesson 1/13/13, Shamati #7

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A woman can connect with another woman to one whole (1) only if they both rise above themselves, above the points in the heart (•). On the current corporeal level, a connection with a friend is impossible. This means that if a woman connects with another woman, it is clear to her that this state is already very close to a spiritual connection. In other words the goal obligates the women.

On the other hand, men connect more easily between them, since they see a reward in our world. They can come together on the basis of business, sports, or sitting in a pub.

But we must remember that behind the men who connect there are women who thanks to this connection are also ready to connect somehow.

This is the nature of things, and it cannot be condemned or praised. We can, however, use it, since for many women it is easier to organize a spiritual vessel and if the men support them, it will be the right direction to spirituality for all of us.

This is the meaning of the expression “help against him” that we still have to understand to its full depth. A man was given help and if he uses it correctly, he will reach the goal. Therefore the Creator said, “It is not good for the man to be alone” (Genesis, 2:18), or in other words, it isn’t good to live without the Creator. “I shall make him a help against him” so that he shall reach Me (the Creator).
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From the 2^nd part of the Daily Kabbalah Lesson 1/13/13, Shamati #7

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Question: How can the right intention be achieved?

Answer: For the right intention, first of all you have to tie yourself to the whole world, which is an outcome of the Creator’s actions. Through this world, the Creator shows you His actions, so that through the right relation to the world you will be able to draw near Him.

Suppose, I am the owner of a big farm where I own land and horses. And I take you to work on this farm because I see that you treat me well and will be a loyal worker or even a loyal slave. It turns out that I check you not according to your attitude towards me, but towards my property, according to how you treat my house, fields, and gardens, meaning “my world.”

In the same way we also come, and thanks to the desire given to us from Above, we want to become the Creator’s workers. As long as this desire hasn’t awakened in us, we live like the horses on this farm. And those whom the Creator gives this desire become workers on the farm. And there are different workers: There are loyal workers who are totally devoted to the Creator like slaves, and there are workers that are not so loyal.

The Creator finds the person in whom the point in the heart was awakened that wants to adhere to the Creator, but he cannot be raised instantly to a minister’s position. Therefore, He gives the person all sorts of opportunities, smaller jobs, through which he very slowly ascends. Precisely such an opportunity is given to us now: By the actions that we perform on ourselves, we can show the Creator how much we want to draw near Him, to adhere to, and live with Him in one thought and intention, in one action.
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From the 2^nd part of the Daily Kabbalah Lesson 1/1/13, The Zohar 

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When we move toward correcting ourselves, all our intentions must be oriented to unity, and none of them can be of a personal nature. Our points in the heart are the only personal thing we have. What can this point in the heart worry about except reaching unity with the rest of our collective body from which it will eventually receive spirituality?

That’s why our attempts to join our collective body reveal to us its various forms and characteristics that we read about in the Torah: Pharaoh, an angel, Moshe, Abraham, Isaac, Jacob, and many others. Who are they? They are the images that all of humankind, the group, and the world acquire to the degree of their attainment.

The picture described in the Torah is a form of the general soul that constantly changes and reveals itself in a new shape. However, it discloses only on condition that we continually aspire to unity. The Book of Zohar speaks about it. Each word and every line of The Book of Zohar represent an in-depth, gradual revelation that goes on until it fully discloses itself to “the eyes of all of Israel.” It’s not an accident that these words are the final phrase of the Torah.

We only reveal spiritual forms when we are connected.
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From the 2^nd part of the Daily Kabbalah Lesson 1/1/13, The Zohar

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Preparation to the Lesson

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Writings of Rabash, Shlavei HaSulam, “The Prayer“

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Rabash – The Social Writings “Love of Friends“

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Question: Baal HaSulam writes that while in the state of concealment we remain in the world of Assiya. How is it different from our material world?

Answer: In corporeality, none of us ever can tell the difference between giving and receiving. We never associate ourselves with either Lo Lishma (for one’s own sake) or Lishma (for the sake of others), nor do we feel the difference between good and evil.

It is said that the world of Assiya basically consists of evil, the world of Yetzira is half good and half evil, and the world of Beria is mostly good. When one is present in any of these worlds, one is able to differentiate between the giving and the receiving, whereas in our realm, we cannot see any dissimilarity between them.

At this time, we are at the lowest level of the world of Assiya that doesn’t have anything in common with the spiritual world of Assiya. We try to place our world on a general scale of spiritual worlds, since there is nothing except spirituality. However, our realm doesn’t have a place on the spiritual worlds’ ladder; it is an illusionary reality that is placed at the lowest level possible, at the very bottom of the world of Assiya; it is an illusion that produces the erroneous impression that it is possible to exist within the rigid boundaries of the desire to receive, in the pure egoism.

By no means is it possible. Although, the upper force maintains life in this corporeality to give us a chance to stay alive until a spiritual spark breaks out of us into spirituality.

In this world, there is a drop of spiritual semen, although it is “imprisoned” in this material realm and has no freedom to get out of it. Due to exertions applied by this drop of semen to free itself, it eventually breaks out of this world into spirituality. When it gets there, this spiritual spark begins to develop further in a new realm.
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From the 1^st part of the Daily Kabbalah Lesson 1/10/13, “Introduction to the Study of the Ten Sefirot“

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Question: What do we correct: actions or intentions?

Answer: By correcting the intention, we alter the action. It is similar to a situation when it is enough to apply a good intention to a car that is broken and all of a sudden it starts to work fine.

In this world, we are “given the freedom” to do whatever we want until we completely destroy it. In spirituality, one’s actions are allowed solely to the extent of the correctness of one’s intention.

All depends on the screen: If you happen to correct it, you can use it.

In this world, we are given a chance to play as children and do whatever we want in order to educate ourselves. We won’t be allowed to enter spirituality until we learn how to use this world correctly. That’s why it is said, “This world is similar to an entrance-hall to spirituality.”

There is no action without intention. Only in this realm can one act without a good intention. By acting so, we lower ourselves more and more until we finally realize that we really need to bring up correct intentions. In spirituality, no actions are possible without good intentions. Besides intentions, there is nothing there at all.

For example, before I go to see a doctor, I need a correct intention. Only in this case will I cure myself completely: I will correct my soul and body. However, if I don’t have a good intention, I only treat my corporeal body.

So, it means that we haven’t taken advantage of the possibility that was granted to us. The reason we fell sick was to rise due to the illness we got, rather than just cure our physical bodies. If we continue acting this way, we won’t achieve correction, and the Creator will have to “shoot” us in some other places and cause new disturbances for us.

If our actions are accompanied by incorrect intentions, we harm everybody around us. It is all about the mutual guarantee. If we fail to have a correct point of view and develop a positive attitude, we will continue making mistakes.

Anything that happens to us has to be regarded through the prism of the group, through the unity. I see the world as either corrected or corrupt to the extent of my connectedness with others. Any deficiency that I come across depends solely on the level of my detachment or my unity with friends. It is the only thing that I observe and that is revealed to me in this world.
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From the 2^nd part of the Daily Kabbalah Lesson 1/1/13, The Zohar

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Question: How can we explain to people that there is actually only one soul of Adam HaRishon (first man)?

Answer: There is a desire to receive and it is full of Light. This state is called Ein Sof (Infinity). There are no bounds, no limits; no matter what size the desire is, the Light fills it to the fullest. This is why in spirituality everything is measured not by qualitative parameters but by qualitative ones. If there is “one gram” of desire, there is “one gram” of pleasure to match it, and this is already Ein Sof, no limits—the Light and the desire are equal.

At the same time, when the desire to receive gets to know itself more deeply, it discovers in it a greater qualitative intensity until it reaches the central circle called the soul of Adam HaRishon. Inside my desire to receive, in my Malchut, I attain where I came from and for what reason. Then I really want to unite with the Light, and to receive the soul of Adam HaRishon.

Baal HaSulam brings the example of the guest who tells the host he wants to be like him.

– Well, says the host, I will do that for you.

Then the guest eliminates the Light, but, in fact, he acts against the host and begins to draw away from him in search for a state in which he can prove to himself and to the host that he can be like him in order to show the host his true bestowal.

In the same way, Adam HaRishon wanted to taste from the “tree of knowledge” using every means possible, which means to receive the Light in his vessels of receiving with the intention to bestow. This was the “sin of the tree of knowledge,” which is similar to the “shattering of the vessels” in the world of Nekudim, but in a more revealed manner. There are already details here like: “snake,” “Eve,” “the Garden of Eden,” and “Hell,” which means there are whole parts of the desire to receive whose essence and goal you already understand. Thus you penetrate into the depth of the desire that was created by the Creator. It becomes more detailed, more clear, more ripe, just like a fruit that ripens on a tree.

This fruit promises wonderful flavors and evokes great passion in you. The first taste was really in order to bestow: Adam and Eve received the whole Light of Ein Sof, but they didn’t have a whole desire yet with Reshimot (spiritual genes) aimed at this pleasure. But later, when the new Reshimot, the new tastes, penetrate the desire, it cannot relinquish the egoistic intention in the second attempt, or more accurately, it couldn’t avoid being tempted. After all, there are no “restrictive circumstances,” in spirituality. There everything is solved within the desire, and if I want to steal, I steal.

Now we have to correct these desires, the vessels. When we correct them, we return to the corrected soul of Adam HaRishon.

Why is it one for everyone? It is because everyone attains unity with everyone else. After all, the correction is actually the connection with everyone, thanks to which I attain the united vessel and in it receive the only Light of the soul. You cannot correct yourself separately and let them remain “evil.” There is no such thing. I will not correct myself if I don’t connect with everyone and correct everyone.

This is why eventually I come to a state in which everyone is corrected, and then I am called a “complete righteous,” which means that I justify and judge myself and the world to the scale of merit.

Imagine that someone next to you, speaking from his pure heart, says that the whole world is good and the Creator is good and benevolent and that there simply can be no evil. You look at him and you don’t understand where he is coming from: “Perhaps we should call an ambulance? Doesn’t he see what is happening in the world?” You don’t understand him, but he understands you; since he has already climbed the ladder of the spiritual attainment, he attains the whole soul of Adam HaRishon and sees everyone in Ein Sof. Although you feel our cruel world in your corrupt vessels, you are actually there too.

What should we do in order to feel this? Just one thing—correct ourselves. The world doesn’t change, you change, and then you see it differently. It is only your inner personal perception. Today you are looking at everything through the prism of your flaws so you don’t see the actual reality, but you see yourself the way you are today…
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From the 4^th part of the Daily Kabbalah Lesson 1/8/13, “600,000 Souls”

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