Question: Why were we given the Mitzvot, meaning the commandments, if everything has to be fulfilled according to our desire and our freewill?

Answer: Indeed, a person accepts a Mitzva as a commandment. After all, desire also “commands” us to behave in a certain way and we perform the desires’ commandments.

If I turn to someone in order to do something, he can do it out of fear, for a reward in this world, for a reward in the next world, or because he is commanded to do so. So a Mitzva is a commandment that is not fulfilled out of fear and not for a reward.

If I am afraid of someone or hope to get a reward, I keep a kind of a contract and not a Mitzva. I have a chance to either lose or gain according to the host’s desire which deprives me of my freewill and sets tough conditions: “Do that and then you will gain something, do something else and you will lose.” I see that there is no third way and that there is no way out. Perhaps, I may have been brought up this way or these are the circumstances.

On the other hand, a Mitzva symbolizes the fact that I am totally free. The Creator is totally concealed from me; I can do what I want, but I still look for a way to perform and to fulfill His desire. Why? There is no answer to that question.

So go look for an answer. Fear is already coercion, it is bribery, you are addicted, and it means that there is no spirituality here. So why should I observe the Mitzva? There is no reason to do so. Only a madman or a small kid can act without any reward, without wanting to avoid evil or to attain good, so what can we do? Look for the power to do so, since I am a machine that needs to be fuelled. I look for fuel without having to answer the question “why?”

When a person truly reaches the state of faith above reason, there is no reason for him to observe the Mitzva. It says: “The earth is hanging on a thread.” A person only looks for fuel, and this is the only thing he seeks and demands.

Then he even conceals himself so that he wouldn’t be shown the fear or the reward. This means that a person “restricts” himself, not wanting to see the Creator and he escapes from anything that can stand in the way of his freewill, of faith above reason.

Here we come to the point for which there is no calculation in our world and for which there is no way to measure. It is because we use our desires to choose what ensures us a greater profit.

Our freewill begins from this central point onward. From this moment on I am faced with the question: “Why do it?” Those who are trying to push themselves through this question reach spiritual conditions that are above this question.

There is no reason to observe Mitzvot in our world. It is worthless from the perspective of our desires and values.
[92177]
From the 4^th part of the Daily Kabbalah Lesson 11/4/12, “Matan Torah (The Giving of the Torah)”

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Question: Inner efforts cause pain. Can we say that this pain comes instead of the suffering that comes directly from nature in the form of hurricanes and other natural disasters?

Answer: On the whole the answer is yes. Instead of rebuilding the homes that were destroyed by the hurricane and receiving more terrible blows, we can move on to internal work and make mental efforts. The efforts should be qualitative, although nature obligates us to move to quantitative efforts.

There difference between quality and quantity is enormous. We know this from the laws of the pyramid, which is divided into four levels: the still nature (s), the vegetative (v), the animate (a) and the human (h). On the level of the human we make purposeful efforts.

But other people are on the lowest level. Think about the efforts they have to make to the full width of the pyramid’s base! What a great area the desire covers, how many tons of concrete and iron, how many hours to waste, how many diseases to go through, and what a great lack to be felt!

We are above that level and can change the difficulties and sufferings of billions of people for many years with one click on a button.

But don’t think that pushing the button is easier than a thousand years of hard labor. It isn’t by chance that the people of Israel cried out in the desert and were willing to return to the hard labor in Egypt, to work for Pharaoh, only to avoid pushing the button.

This is the essence of the decision a person has to make, and so our world will not disappear until the end of correction.

By pushing that button you have to be aware and to realize what is happening, you cannot just click it and be surprised by the outcomes; in spirituality you push the button only after knowing all the actions you go through. In other words the form of redemption is already in the exile.

You have to imagine the process; otherwise you have no choice, because choosing means that you understand the future and that you choose it.

Qualitatively this work is more difficult than the ordinary work. So even though they could do it, they cried out: “Let’s go back! Let’s switch this work with the previous kind of work!”

Question: Why do Kabbalists say that the path of the Torah is easier than the path of sufferings?

Answer: You are trying to weigh two different things with the same scale: a quantum of Light with billions of tons of rocks. Can they be compared? The inner energy of the Light is a billion times greater than the physical weight of the rocks. But these things are incomparable in your egoistic perception, in your imaginary senses. First we have to change our scale of values. It is written: “A righteous is the foundation of the world.” His power and value are much greater than that of all of humanity. Without him people cannot do anything, they don’t exist in spirituality at all. So you cannot weigh the two types of efforts by the same instrument.

Question: Will everyone have to push that button eventually?

Answer: No, not even all the children of Israel, which means all those who yearn straight to the Creator. Everyone participates in pushing the button, but it is hard to say who will have the leading role in the future.

On the one hand, a person cannot advance without a leader. In every generation there must be someone who pulls forward and leads others. On the other hand, there may be something similar to the Sanhedrin, a group of people who are ready and able to find the general force that will lead the people by the connection among them. I don’t think that anyone can provide a clear prognosis, but it doesn’t matter. The main thing is that we are advancing. What is necessary is what will happen. The lack of knowledge in this case is not a problem.

One way or the other, everyone will participate in the process and until the end of correction, until the last click, we will all be in the pyramid. Only the Light of the end of correction will turn the line into a circle. The levels of the spiritual ladder don’t change, and only when all of Malchut enters the correction and reaches Keter and becomes equal to it, do all the forms disappear, except for the circle.

Question: Is that button the love of others?

Answer: Yes, but through the love of others, we yearn for the love of the Creator—we must remember that.
[92149]
From the 4^th part of the Daily Kabbalah Lesson 11/4/12, “Matan Torah (The Giving of the Torah)”

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Question: If the Creator is love and endless truth, then how is it possible to connect to His frequency?

Answer: The Torah speaks in the language of people, and therefore we associate the Creator with our own properties.

In reality we live in a world of laws. I am in front of a law. I am in some space where a single force acts, and I can attract its influence on me to a greater or smaller extent. Thus, the force does not change, I am the one who changes.

But, in my mind, I transfer my changes to it, and this leads to confusion. I want the Creator to love me more, despite the fact that His love is already complete. I want Him to bestow to me more, despite the fact that He already bestows on me 100 percent. I ask Him for good, I beg Him to replace His justice with mercy, but how can you plead to the absolute? What changes can be expected from the force of Good that constantly does good to both good and bad people? So imagine that Creator doesn’t hear, doesn’t feel, but just gives all the time, always bestows.

You are built in such a way that you feel your state in the desire to receive. The desire feels what fills it, and this awareness causes certain feelings. We have feelings, and therefore we always talk about our emotional reaction to something. For example, if I will touch you with an electrical wire with a voltage of 100 volts, then you will feel it. The problem here is not in the electrical wire and not in the desire itself, but in the contact between them, in the touch, and that is what gives birth to the sense. In such a way, all the feelings are born inside us, and not in the Creator, but we, as though, ascribe our feelings to Him.

Therefore, it’s best not to imagine the Creator as someone alive. We deal with a law, and to the extent of the changes within us, we rediscover its influence. Here everything depends only on our sensitivity, our perception.
[92043]    
From the 3^rd part of the Daily Kabbalah Lesson 11/2/12, “Preface to The Book of Zohar”

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Baal HaSulam: “Matan Torah (The Giving of the Torah),” item 13: There are two parts in the Torah: 1) Mitzvot between man and God, and 2) Mitzvot between man and man. And they both aim for the same thing—to bring the creature to the final purpose of Dvekut with Him.

Mitzvot governing the relations between people boil down to the principle “Love thy friend as thyself.” And Mitzvot that govern the relations between man and the Creator boil down to the principle “Love the Lord, your God.” Thus there are two levels on the way to fulfilling the Mitzva of love: First, a person fulfills it with regard to humanity, and if he succeeds, then he attains complete love of the Creator.

Why is the process divided into two parts? The point is that if there weren’t the shattering of the vessels, as a result of which my world seems to be populated by many people, I would have no basis, no foundation, to perform the actions of correction, since these actions need to be concealed.

On the other hand, if the Creator is revealed to me, I am bribed, convicted, enslaved, annulled, sold, and deprived of freewill. In short, in such a case, I have to bestow since I have no choice. When I look at Him, I have no other choice. He controls me, dominates me, and I become an “angel” who doesn’t bestow out of freewill.

In order to have freewill, I have to be detached from the Creator and to learn how to bestow by those who don’t obligate me to do so by force. They do, however, evoke me by sufferings. For example, they send me the storm Sandy or a tsunami. But such disasters don’t push me forward to corrections, since I don’t feel that they come directly from the Creator, and so I keep my freewill. On the whole, we are constantly in a state of vagueness.

This world was given to us so that we will be free from the Creator and so there are two types of Mitzvot. There are Mitzvot that relate to the relations between people, which we keep without any obligations. We actually increase our internal recognition of how necessary they are and with time as we become experienced we begin to understand that we are actually free in that.

At the moment I don’t think so. I am pushed from behind by a stick and drawn forward by the point in the heart. I don’t look to the sides anymore, but just advance and fall back. Is this freewill?

On the way, however, we begin to establish the connection between us; we feel that we are free in the resistance between the Creator and Pharaoh. The true freedom is concealed in this middle point, in the mixing between good and bad (the Shell of Noga). This is where the intention, meaning man, is born. The intention is man.

Thus the Mitzvot are divided into two parts since we must be in a state of concealment in order to have freewill, so first we perform the Mitzvot between people in order to finally keep the Mitzvot between man and the Creator.

The amount of Mitzvot is determined by our 613 desires that are divided into 248 “organs” and 365 “ligaments” in a person’s soul. We have to correct all these desires with the intention of in order to bestow.
[92106]
From the 4^th part of the Daily Kabbalah Lesson 11/4/12, “Matan Torah (The Giving of the Torah)”

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A replica of the last shattered spiritual level is revealed in us as the corporeal world, which we feel with our five senses. At the same time both matter and the senses are imaginary, and they depict spiritual contours, like a picture on a wall. The picture is old, but it isn’t real. Reality is there behind the wall and there is only a projection on the wall.

People watch movies and experience different feelings, is it real or not? These are just reactions and impressions. It is as if we are living in a movie that is being projected to us.

But besides the movie, I don’t see anything and don’t know anything. My whole life takes place in it and goes through it and so all my feelings reflect this movie. My sight, my hearing, my sense of smell, and touch are all reflected in this movie.

Today we are being shown three-dimensional films that present an even greater reality. It is no secret that a person can be placed in a certain sphere and be shown that it is his life; if he gets used to his tiny world, it would be hard to prove to him that there is an external reality, “Here there are human beings, and here is the earth, and here are the stars, everything is in its place. …” He doesn’t leave the limits of this sphere in his senses. For him there is nothing beyond the limits of his current feelings. He doesn’t feel a deficiency for something in some extra sense or that his reality is inferior.

Today, I too, by using my five senses, perceive only what is inside my sphere. Where is the extra sense, a vessel that cannot be filled by anything that is here, no matter how hard you try? The extra deficiency is called a “point in the heart” (•) and it is aimed at what is outside our universe. When a person feels this desire, he doesn’t find his place, he begins to search and eventually he finds us. Our goal is to connect him with the outside world. He needs to break out, outside the “fence” and get rid of it.

The whole point is that our sphere is built as a replica of the upper world, and they are similar. We should only use what is here correctly. I take my spark, the point in the heart, and insert it into the mutual relations with the friends, as if I want to love them. Then I see that I actually don’t want that, but the deficiency has already been created, and the spark already has a direction and I can demand correction.

So the main thing is to insert my spark into the “playing field” and to force myself to play according to the rules. By this game I acquire a real mind and the right deficiency. Thus from a demo model, from a parallel similar form, I can move on to the real world.

This world is merely an imaginary “playing field” and only my spark is real. This tiny “point in the heart” is a Godly part from Above, and if I use it correctly in the game, I succeed and I grow.
[92099]
From the 3^rd part of the Daily Kabbalah Lesson 11/4/12, The Study of the Ten Sefirot

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Question: In the book Shamati, in the article “The Most Important Thing is to Want Only to Bestow,” it says: “The force of faith is sufficient for one to work in the form of bestowal.” What is faith?

Answer: We don’t know what faith is. It is a kind of force that doesn’t exist in our world. In our world, in all the natural sciences, in physics, chemistry, biology, and other sciences, we discover the forces of the still, vegetative, and animate nature that operate as forces of attraction and rejection.

In the spiritual world we suddenly discover forces that operate oppositely from these forces. Suppose, there is a natural force of rejection that we see in this world, but in spirituality it is the opposite, the force of mutual attraction is formed between these objects, as it says: “Love shall cover all sins.”

We begin to discover this to a certain extent in quantum physics: If we place elementary particles that are equally charged (electrons for example) in the same place, they will begin to reject one another, not only because they have the same charge, but for quantum reasons as well (the force of anti-symmetry); none of them wants to be where the other is.

So what is the force of bestowal? It is a force that is revealed above our nature in a form that is opposite from it, as it says: “I have seen the opposite world.” We can only say that the spiritual world operates according to intentions and not actions. There are no actions there; only what takes place in the intentions is taken into account, since our bodies don’t exist in the spiritual world, but only the desires and the intentions.

Imagine that your desires operate. What terrible things would happen in the world! In a split of a second the world would cease to exist, people would burn one another.

So in order not to find ourselves in such a world, we are all in an imaginary world in which we can perform physical actions as much as we are allowed to. To the extent that a person can operate his desire for the good of others, he ascends above his body and enters the spiritual domain where he acts according to his desire and his intention.

Otherwise, how could it be possible to bring a person into a reality that is totally under the domination of his desire?! After all, he has no control over his own desire and his intention.

So only to the extent that a person to hold his desires and work correctly with his desire and his intention does he enter the spiritual world, is he allowed to enter. It is called “entering the King’s palace after having climbed the mountain,” and there he begins to correct the world, to the extent that he can control himself.
[92082]
From the 1^st part of the Daily Kabbalah Lesson 11/4/12, Shamati #30

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Rabash, Shlavei HaSulam (The Rungs of the Ladder), Volume I, Article 12, “What is Torah and the Work in the Way of the Creator”: It turns out that a person has to make great efforts before he begins to study, so that his study will bear fruit and good results, this means that the study should bring him the Light of the Torah, that can reform him.

First we must develop the right desire, in fact, it is indispensible. A person reaches the wisdom of Kabbalah only with a “point in the heart,” which has no direction yet. He doesn’t know where he has arrived or where he is, like a drop of semen in the womb. In this case, it is the group that plays the role of the womb, and it has to “format” a person, to give him a form, and to exert influence. We shouldn’t wait for him to act correctly. We should be careful if he “shows off,” since the show should be the group’s show.

There are those who come full of energy and begin to work, for them it is really a positive approach, but it is definitely not in the right direction. And were can he find it? From his egoistic actions? A person hasn’t even had the chance to discover the evil inclination yet and is still on a lower degree.

So the group should gently control a new student in order to give him the right form, the right direction And when a person feels that “reins and a bridle” are placed on him, he is obliged to accept it since he has no other choice. The group must control everyone.

The friends must look for the evil inclination and the lack of connection. We yearn for connection; we clarify to what extent our qualitative and quantitative parameters are correct; whether it suits our requirements and satisfies us, until we discover the Creator’s form in the connection.

We go through the levels of Nefesh, Ruach, Neshama, Haya and Yechida on each of the 125 degrees. In search for connection, we discover a deficiency and draw the Light that Reforms during the study. Thus the study becomes purposeful and I constantly check myself not according to how much I understand or not, or how interesting it is or not. This has nothing to do with what we do, the study is a time of healing, a time of clarification, a time of drawing the Light of correction. All this is in accordance with our deficiency, which we discover during the preparation for the lesson, we discover it during the friends’ meetings and in our collective actions and then we come to the lesson with the demand for the Light that Reforms.

In this demand we are different from the rest of the world. People feel that they are righteous; they don’t demand the Light that Reforms; they are satisfied with what they do, like all those who don’t even think about it. We need to constantly assess ourselves according to the deficiency for the Light and the Light itself.

When I first came to Rabash, I asked him after a couple of months: “What is the main thing about working with the book? Where is the essence of our world during the morning lesson described?” Then he showed me item 17 in the “Introduction to TES,” where it says: “And so a person who studies is committed before he studies to strengthen his faith in the Creator and His Providence in reward and punishment” since this is important. Our only work is to prepare the desire for change through the exertion in the group. On the whole we discover that we cannot do that and it is only there that we should perform the correction. With this recognition, we reach the study again.

Thus while we study we discover a deficiency and on the other hand we are corrected and healed.

So accordingly “a person should make great efforts before he begins to study.” And if in the meantime we don’t attain the right results, then we should check whether we come to study with the right intention. Otherwise we study in order to acquire knowledge from a certain book instead of drawing the Light as is required from the Torah.

So there is “wisdom” and there is “Torah.” And a person who simply wants to know what is written in the book deals with wisdom, and a person who looks for correction and who wants to change himself deals with the Torah, with the true method. This is the whole difference…
[92067]
From the Preparation to the Daily Kabbalah Lesson 11/4/12

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We speak quite a lot about the importance of the goal and the Creator’s greatness without which we cannot work, since we need power. But the question is what do I need the Creator’s greatness for? Is it a condition under which I will agree to bestow, or do I want to attain bestowal and in order to do that I need the Creator’s greatness? This is the whole difference: Am I working within reason and below it, or am I working in faith above reason?

I have a condition that I want to feel the Creator’s greatness since otherwise I won’t be able to work, so it is an action within reason. But if I say that I must reach bestowal since it is the most important thing for me, and I ask for the power that I don’t have at the moment so that it will enable me to bestow, and for me it is just a means, it means that I want this greatness only in order to work in faith above reason.

This is a very subtle difference, which I have to clarify internally. It is impossible to express it in words since they only confuse us.

Rabash says: “So when a person doesn’t feel the Creator’s greatness, the body cannot nullify itself before Him in all of one’s heart and soul.” It is a law: The desire to receive surrenders only before the Creator’s greatness.

“But if a person puts the condition that he agrees to work for the Creator only if he will see the Creator’s importance and greatness, already it appears that he wants to get something from the Creator.” This means that a person wants the burden he will suffer to be light. If you know that a suitcase belongs to an important person, then it isn’t difficult for you to carry it. “Otherwise one doesn’t want to work with all his heart, since a person is limited and is under the domination of the concealment and is not free to say that he doesn’t want anything but only to bestow.”

If a person places the Creator’s greatness as a precondition for his work, then this state cannot be a state of Bina and cannot serve as an “ark” for him in which he can be saved from all the doubts and the problems sent to him by the left line.

So the attribute of Bina is Hafetz Hesed, which doesn’t need to receive anything; therefore, it is free. Only those who need to receive something are limited and subject to the opinions of others. If someone works with his eyes closed and doesn’t need greatness or anything else, it is called freedom.
[92040]
From the 1^st part of the Daily Kabbalah Lesson 10/31/12, Writings of Rabash

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A lot of work is required in order to attain the attribute of Bina, which means to attain freedom. So a person needs great support from the environment in order to constantly feel the greatness and importance of the goal.

The Creator can harden Pharaoh’s heart on the left line and send him questions like “Who is the Lord that I should listen to Him?” and “What is the work that you are doing?” according to how much he empowers this support. All these questions, doubts, and problems will increasingly take control of a person, until they become the “waters of the flood,” that are about to drown him.

Then he will have to seek refuge, and from fear and with the help of the environment, he will finally reach the conclusion that he can only be saved in the ark. The ark means unconditional bestowal, which is the only place one can hide from the flood.

“A person can feel constant wholeness since he is content with his fate.” But he doesn’t hide in the ark in order to be content, to feel peace, and to settle for less. His accounts are above his ego, above his desire to receive. He doesn’t take into account what will happen with his ego, with his desires, with his life. All the accounts are above that: only in order to connect, to unite, which means for what is outside his skin, besides his egoistic interests.

But all this happens if a person advances persistently and eventually reaches the conclusion that he needs an ark, that he must rise above the selfish calculations. The waters of the flood, the questions of “Who?” and “What?”, all come in order to help him detach himself from the calculations within his ego and to determine a connection with the inner point of the group.

In order to do that he needs the Creator’s help, to whom he turns with a prayer in order to advance and to connect more strongly with the group. “Many pennies add up to a big sum” in all this work, for “seven years of hunger.” But this is only if a person collects them by connecting all the obstacles and all his exertion to one goal, by constantly trying to fulfill the conditions that are revealed to him correctly. Then it is possible to say that he is advancing.

Just like the story about Noah, who doesn’t reach redemption immediately and at one time. It is a long story about how he builds the ark, how he comes to the decision that has to build an ark into which he collects all his attributes, all the levels of his desire, and only when all the desires and the ark are arranged, can a person hide in it.
[92037]
From the 1^st part of the Daily Kabbalah Lesson 10/31/12, Writings of Rabash

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Question: How do we turn the vessels of receiving into vessels of bestowal?

Answer: We create a variety of different forms from metals. We make gears, grilles, bars, etc. We also work with the desire to receive according to the same principle, although it will never bestow itself. In Kabbalistic terms “vessels of bestowal” are vessels of receiving that can bestow when they operate in a special way. In other words, they take on a special form. After all, they cannot do anything but receive.

So receiving is improved to such an extent that it will become like bestowal.

Today, whether I like it or not, my intention remains egoistic. In order to correct it I need a special external force. To do this, we study in order to evoke it.

I cannot change anything by myself, and so I don’t worry about my desires; they will develop according to the plan. I don’t have to worry about whether my vessels are full and if they are what there is in them and how much. Here everything is fine, and I am only concerned about the intention, about aiming my thoughts. I differentiate between the action and the intention and only in my intention am I constantly adhered to the goal. As long as I keep the same focus, no matter what I do—I am corrected and everything is fine with me. This is why it says that a person is where his thoughts are.

100% of an intention to bestow ensures me 100% of correction. It is the intention that counts and not the action. So even if I steal and destroy, I steal and destroy parts of my egoistic desire in order to perform acts of bestowal. A person is not responsible for his actions; it is the intention that determines everything.

The problem is that when we look at one another, we see actions and not intentions. But this problem brings us to correction. I have to rise to the height of mutual connection in order to judge others according to their intentions and not their actions. This obligates us to be Kabbalists. There is no other choice; otherwise we cannot connect correctly. The disasters are increasing, so where is my influence on the upper?

Question: If the intention is the same form that is dressed on the matter of the desire, how do we correct it?

Answer: With the help of the Light that Reforms. We try to act in bestowal, we try to connect and our failures reveal the need for the Light.

After all, there is a part of Galgalta ve Eynaim (GE) in every person. As a result, some people are drawn to the Light, and this attraction is revealed in them when the question “What is the meaning of life?” arises. They want to know, to discover the secret of life. Such people are especially egoistic. They are very far from being nice and they are even quite disgusting and don’t care about this world at all. They disrespect it and are not satisfied with its “nonsense.” In short, people who are not nice at all reach the wisdom of Kabbalah. After all, a great desire suppresses small desires. Eventually, a person burns because of one thing only; he wants to know why he should go on living.

Other than that he can be worried about high philosophical questions like: “What is the universe? Why does all this exist?” in other words, he feels that it is crowded here and he cannot stand it.

All this is caused by the part of GE that has awakened and is in AHP in the meantime, increasing it and pushing a person to search, forcing him to open himself to everything, trying to “swallow” all of reality, including the Creator.

Then, thanks to his actions in the group and the study, a person begins to appreciate and to sort out all these phenomena correctly and then he comes closer to correction.

In addition, it depends on the root of his soul, on the quality of his GE. Someone may yearn for general, global knowledge according to his Reshimot (informational genes). After all, certain Reshimot were very high once, and fell so deep that they require much work. Such people don’t succeed immediately, but after decades, they ascend accordingly while others don’t.

In any case, “He who is greater than his friend, his desire is even greater.” This is what the number of actions of correction he has to perform depends on.

But in any case, parts of GE and AHP are initially in everyone, including the nations of the world. After all, we have all been through the shattering including in ancient Babel. Then too the crisis was revealed as it is today, and as a result, only a small group came out of the crowd—the nation of Israel. Now when all the other “Babylonians” are suffering, having no choice, they will have to correct themselves together with this small group in order to finally leave Babel. Then everyone will be called “Israel,” which means “straight to the Creator” (Yashar—El).

It isn’t about a nation but about resembling the Creator. The difference is the order of things: Someone begins the process and someone continues. Each one does his share, and eventually everyone corrects the shattering of Babel.
[92001]
From the 2^nd part of the Daily Kabbalah Lesson 11/02/12, The Zohar

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