Lately we are observing many problems in the world, crises on different levels that are expressed in different ways. No matter what man does, he sees that he does not succeed anywhere—not with his children, nor his family, work, himself, or the climate. At the end of the day, the most important aspect, the system of security and supply, meaning the financial system, the economy, is destroyed, and who knows whether man will be able to provide the necessities of life for himself.

All of these states are meant to bring us to the realization that there is one reason here causing all of these problems. As we know from the science of Kabbalah, there is no other reason besides the upper force, “There is none besides Him.” But this singular force is constantly revealed to us in different forms, by virtue of which we advance.

Either we advance by the good path, with inspiration, desire, and aspiration to the goal, or we advance by the path of suffering, not aspiring to the goal but unwillingly running towards it to get away from the current state.

Therefore, everything that becomes revealed inside of us and among us, everything that we aren’t able to do in the connection between us, in the attainment of the goal, in unity, in everything—we have to connect all of that together into one powerful, common demand for correction. Then, during the study, and especially while reading The Book of Zohar, the Light will come through and correct us.

If we aim at the goal, as much as we can recognize it according to our degree, then the Light will do its job. Therefore, everything that seems bad to us in our society, in dissemination, in every one of us, in the understanding of the path, in the connection with others, we have to try to ask for this to be corrected as something that’s common to all.
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From the 2nd part of the Daily Kabbalah Lesson 12/18/11, The Zohar

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Question: After the convention, we received a “gift” of distance, heaviness, and tiredness. Since to some extent, this is a consequence of attaining the common Kli, is it possible that some friends will receive such intense heaviness and tiredness that it would throw them off the spiritual path?

Answer: Of course, why not? Everyone receives a precisely calculated measure of Lights against the Kelim (vessels). No one receives it without a reason and there is no protection here.

Everything occurs in accordance to the balance between forces and desires since we are situated within a system of laws. Although we say that this or that is done according to the Creator’s desire, these are merely words. However, if you exist within a system of laws, then it simply cannot be that He just decides to do something.

The Light is at absolute rest. Desires change according to their Aviut (thickness or coarseness), according to the Reshimot (the informational genes) that are revealed in them. Therefore, there is no particular desire from Above that wishes to do anything. By praying and asking, we prepare our desire so that it becomes more acute, and thereby we perceive more than before.

Praying means judging ourselves. The correct interpretation of the word “praying” is when I do something with myself, rather than with Him. Who do I affect with my request? In my prayer, I think about how I may change so that I may perceive all the goodness from Him. After all, the upper Light is “the Good who does Good to the wicked and to the righteous” and no changes come from Him.

Thus, if some of our friends were thrown off the path after the convention, if some descended, others became a bit tired, and yet others got confused, this indicates that everyone was granted heaviness of the heart according to their Kelim. If he is able to manage this heaviness and return to the same degree of excitement and inspiration that he felt at the convention, he truly will reveal the soul.

At the convention, he achieved the point of unity and was thrown off it into the outside circle purposely. Now, if he returns to the same point of connection, the entire external circle will join this point. It will acquire “flesh,” meaning that it will have a Kli and Aviut.

Within this Aviut, he will reveal the world of Infinity. This will be his very first, minimal spiritual degree, but in his sensations, it will be revealed as infinity.
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From the 2nd part of the Daily Kabbalah Lesson 12/16/2011, Preface to The Book of Zohar

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Question: After the convention, I feel more and more emotional at every meeting of friends, sometimes to tears. Is this indeed happiness and an ascent?

Answer: After the convention, we certainly have begun to relate to unity differently. It is easier to return to it now. It became more exciting and attractive; it no longer seems artificial like before.

We have reached this spiritual reality, the beginning of a spiritual degree. And now we need to join a little more of our effort to it so that it would penetrate within us and grow “flesh,” thickness of desire, on this point. Then in this thickness, we will feel real, spiritual reality.

Every person should exert effort, constantly returning to that understanding of unity that has already permeated into his sensations. In spite of the current emotional rejection or blurriness of feelings, I try to return to the state we have achieved.

What for? Maybe in order to feel good or in order to proceed further, even without positive sensations. And maybe I feel obligated in regard to the friends with whom we are in mutual guarantee.

The reward can vary, but overall, we all require a craving for unity. This is the most important thing: to aspire to unity constantly no matter where you may be at a given time.
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From the 4th part of the Daily Kabbalah Lesson 12/16/2011, “The Peace”

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We always need to check whether we are advancing correctly and acquiring a new force of desire and the intention to use it for the sake of bestowal and in no other way. So how do you evaluate yourself to see whether you are facing the Creator, heading toward Him?

For this purpose, apart from the Creator, we need another point of reference that provides the required conditions for advancement. It turns out that the solution is quite simple. Using the Light, we can increase the point of desire created by the Creator. Breaking it down into pieces, we can feel ourselves in contrast to the Light. The force of egoism and mutual separation stands between us. Instead of the power of love and bestowal, it is the force of reception, the quality of the ego, which is opposite to the Light.

When we begin to feel these pieces and try to become closer to one another, working against their desire, we will necessarily attain the goal: adhesion with the Creator. It turns out that connecting these distanced and opposite desires and connecting to the Creator is the same thing. This is because we become similar to the Creator, the Light, to the same extent that we become closer to each other.

This is why it is so important to love your friends and connect to the group. The laws and actions that we carry out as we connect with each other are the same laws and actions we need to carry out in relation to the Creator. In this way, we attain connection, love, correspondence, and adhesion, everything that is contained in the goal of creation, as it is written: “From the love of the created beings to the love of the Creator.”

We are given an initial point, and having it and our desire, we are in the beginning of “a field which the Lord hath blessed.” We must cross this field without becoming lost in it. This is only possible by connecting with friends.

When we are unable to work the proper way or when we try doing it but are unable to for reasons that do not depend on us, we enter the Egyptian exile, even though this is also a stage of the journey we must experience. However, it is only possible to come to this after getting lost in the field. This wandering around in the field is called the Egyptian exile.

Then, this field takes us out of Egypt. There, we receive the method of correction called the Torah to correct ourselves. This field turns into the desert and later, into the land of Israel. However, all of this is the same field, the same desire to enjoy that we must make similar to the Light.
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From the 1st part of the Daily Kabbalah Lesson 12/14/2011, Writings of Rabash

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Question: What is the power of The Zohar if, for now, we don’t understand anything in it?

Answer: The power of The Book of Zohar doesn’t depend upon how much we understand. It depends upon the author: the level from which he wrote it, the strength of his intention that the reading of this book would radiate a special Light on us, and the extent to which we can use this Light. But it has nothing to do with understanding the book. You don’t have to understand anything.

If I have to get to a certain place now, I choose the best and most convenient means of transportation that can bring me to that place. It may be a train, a plane, a car, or a camel. What difference does it make? The main thing is that I will feel good and comfortable.

The Book of Zohar is the best, most convenient, most effective, and the strongest means for those who wish to advance. I am told how to operate it. After all, I don’t know how a plane’s engine operates. I simply buy a ticket and fly.

It is the same here. When I reach my destination, and even on the way, I begin to understand what is going on, but not before. For example, if fly to New York for the first time, do I know what New York is like? Where it is? Nothing! I only heard about it, but I don’t know anything. I use some means of transportation that gets me there. I believe the people who know, who have already been there, and who have discovered and attained this means. I enter it, I reach my destination, and then I realize: “Ah! Now I understand…!”

The principle is the same, there is no difference. Even in our world, when it comes to corporeal things that are totally revealed and can be felt, we act the same way. So why do you expect to find in spirituality what we don’t have even in this world?
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From the 2nd part of the Daily Kabbalah Lesson 12/14/2011, The Zohar

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Baal HaSulam, “The Freedom”: However, when we examine the acts of an individual, we shall find them compulsory. He is compelled to do them and has no freedom of choice.

We are the desire to receive created by the Creator. This desire responds only to pleasure or its lack, which is pain. Thus, we can experience either positive or negative feelings.

In the first case, a person feels good and comfortable, so he wants to remain in this state. What fills us exactly, and where do we feel the pleasure? After all, we are not just talking about a glass that we fill with water.

Pleasure comforts, and this is especially evident in children: If we make a baby feel good, he’ll become tranquil. This is the response of the desire to receive, and at that  moment it doesn’t need to change. In fact, it can’t change because the pleasure completely fills the desire.

When we feel pain, it is exactly opposite. A person can climb the walls and not find a place to rest.

There are deep-rooted reasons for these responses. Peace and pleasure are like a copy of the Light, the Creator, embodied by the mother. They bring appeasement—and the baby becomes tranquil.

So, we respond to two things only: pleasure or pain. However, in addition to the desire to receive, internal processes take place through four phases of development. Combined, these phases create a kind of internal volume, where input and output are compared: what enters me, how do I respond, and what ultimately comes out.

As a result, a person’s mind develops. The Light enters and evokes either positive or negative feelings, as well as positive or negative realization. Here everything depends on the “input and output module” from this “box” of the four phases, which checks whether the input signal corresponds with the goal.

Thus, besides the pleasure and pain in its pure form, we have the opportunity to study and accumulate experience. Consequently, we build a scale of “true or false” and understand that a good feeling can be false, while a bad one can be true. It enables us to hold on to the truth and if necessary, to change the input signal from minus to plus or from plus to minus.

This is the role of the four phases, through which the response of our desire moves toward awareness and understanding. It overcomes distance, divided into four parts according to the structure of HaVaYaH, and this provides us the opportunity to  compare the input and output.
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From the 4th part of the Daily Kabbalah Lesson 12/14/2011, “The Freedom”

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At the beginning of creation, we were in a state of perfection due to the upper Light and did not have any private desire. Now, we are returning to the same state and exist inside the upper Light due to our own desire. This desire we have acquired does not become extinguished; on the contrary, it grows.

Why does it not become extinguished, even after it becomes filled with the Light? After all, we know that when the Light fills the desire, it annuls it. Normally, when I receive what I want, I stop feeling the need for it. I have no more reason to strive for it. At first, I feel pleasure, and then it disappears: Both the desire and the pleasure do.

It is a very curious thing that the desire that we acquired does not disappear. We achieve a never-ending desire by connecting with each other.

This is because the one desire that exists in the world of Infinity has divided into a multitude of pieces. These pieces contradict each other; every piece acquires a feeling of independence and distance from the others. This is why, when we begin to connect with each other, we do not cancel our egoism. Instead, we unite above it, above all the differences.

It turns out that we keep our desires despite our connection. When everyone connects with others, each one acquires a full, common desire, the entire Malchut of the world of Infinity, the entire, infinite vessel. And this desire no longer disappears because one will always feel like he is against the rest, opposite to them. However, at the same time, he connects with them with all his heart and soul.

For now, we are unable to understand how it is possible to be simultaneously connected with the others, yet separated from them. How can both be at the same time? This is precisely what we now need to study, from the point of unity we have attained, and to build a middle line.

These two lines, the right and the left, negate one another. If they connect, the right (fulfillment) and the left (desire), they would cancel each other out. However, when they connect though the middle line, they do not become annulled because the middle line connects them and includes them inside of it.

It turns out that, even though there is desire and fulfillment, the fulfillment is accepted in the opposite desire because I want to give to others through it. When I enjoy for the sake of pleasing my neighbor, my pleasure does not end. It does not annul the desire because I am enjoying on behalf of another.

Here, the creature acquires a very special patent, a special method, an ability to increase its vessel to enormous dimensions without any fear of annulling it. The solution lies in our including ourselves in one another and thus advancing, until everyone acquires the entire infinite desire with the entire fulfillment.
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From the 1st part of the Daily Kabbalah Lesson 12/12/2011, Writings of Rabash

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Today we come to the question of “what is the meaning of my life?” and suddenly discover the wisdom of Kabbalah. We find it not because we wish to bestow or reach connection, love, and a common concern.

No. We come to it precisely through the question: “What is the meaning of my life? Why do I feel bad?! I want to have power over my life! I want to rise above it, grasp eternity and perfection of nature.” I want, want, want… We come to the wisdom of Kabbalah precisely through egoistic questions, and not by means of a delicate, sensitive soul. On the contrary, we are led by the desire to receive, to take control over our lives.

Thus, when we come to the wisdom of Kabbalah and begin listening to what it talks about, many don’t understand: “Why do we talk about love and unity? Where are we? Is this a kindergarten where we are taught to be good? Is this a society of idealists? What do they want? What are they talking about?!”

Or a person comes to Kabbalah through religion and also doesn’t understand what’s going on: “Who talks about love in religion? It’s true that there are a few similar nice phrases there, but in reality, it’s all about doing actions known to us from childhood.” Today, where is the basis of religions, which once spoke of love, connection among people, mutual help, and equality among everyone? For a long time, each of them talks about what is good for people who use religion for fulfilling their own egoistic needs.

It turns out that through thousands of years we completely forgot about and moved away from the opinion of people who felt the presence of the force of bestowal. We moved away from the basis of religions set thousands years ago, which also talked about the force of bestowal.

In addition to that, our ego got so developed that we don’t even think about that, and all our systems are directed toward earning more to be independent from others and moving away from them like they don’t exist. Everyone is ready to fill the house with servants and household appliances and stay independent from everyone instead of being with his family and close, loving, and supportive people.

Thus, when we come to the wisdom of Kabbalah, it’s extremely difficult to start listening to the words of love and connection. After all, we’re used to the fact that that’s how little kids are taught. We egoistically want them to be better protected and unharmed, and hence teach them not to harm others. We tell them: “You have to love the other, be his friend.” We see that while a person is still young and dependent on others, it’s worthwhile for him to be good and loving, and then everyone loves him as well.

But as children grow, we tell them: “You have to win, be higher than everyone else! Show your strength and your power and you’ll be big!” We begin encouraging the ego inside of him instead of love. Our education is opposite to love.

So it turns out that we are led to Kabbalah by over-satiated and hence suffering egoism.
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From the 1st part of the Daily Kabbalah Lesson 12/13/2011, Writings of Rabash

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Writings of Rabash “Love of Friends”
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The Book of Zohar – Selected Chapter “Beresheet (Genesis),” “Let There Be Light,” Item 32, Lesson 14
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Introduction to the Study of Talmud Eser Sefirot, Item 1, Lesson 1
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Writings of Baal HaSulam “The Freedom,” “Freedom from the Angel of Death,” Start with: “I have already brought you,” Lesson 4
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There is nothing more important than freedom. When I am in chains, when someone controls me, it does not matter who it is in particular. It makes no difference to me whether it is nature, or the Creator, or the upper force, or God. I do not care if He has a mind and feelings or on the contrary, is faceless and indifferent. This is not what matters.

When I am in the hands of someone or something, I do not exist. My “I” does not exist. There is only a certain being under total power of a force of a higher order.

Any item that we speak of has its own essence in our eyes. It exists on its own. Even if it is a chair or a house, we attribute an independent existence to it. We subconsciously personify it. For example, we get angry at a frozen computer or a broken car. Nothing has value in our eyes without a certain share of independence.

Thus, the notion of freedom is fundamental. We perceive things only if we see them as independent, self-existing. Otherwise, we simply do not distinguish it; we do not recognize it. I attribute independence to things. To the extent of this independence, they acquire weight and meaning for me, to the point of becoming a source of threat or pleasure. I weigh everything in the world on the scale of freedom. Only then do I recognize and form a corresponding attitude.

This individuality of things, people, and phenomena varies according to my tastes and scale of values. Overall, the notion of freedom represents the foundation of my existence. It forms my view of the world. Nothing enters my field of vision without this parameter.

For example, in life, a certain person suddenly becomes important to me because in my eyes, I attribute to him individuality, freedom, a personal opinion, power, and the ability to influence me. On the other hand, when someone loses the “halo” of freedom, importance, and influence in my eyes, he moves aside or completely leaves the picture of my reality. So freedom is a very significant and important notion.

This pertains to my own freedom as well. When I fully, one-hundred percent, depend on someone or something, I simply do not exist. Just as in similar situations when I do not see others, I also do not see myself when I am fully subject to someone else’s will, for example, in prison or captivity.

However, if we go even further, if we acknowledge that the upper force or nature controls all of my cells and physiological systems, all my thoughts and desires, every breath, if there is nothing mine within me, nothing that doesn’t come from somewhere outside of me, then I do not exist. I do not even belong to anyone because in order to be subject to someone, you still need to be. However, in the case of absolute submission, nothing at all remains of me.

This is where the self-ness criterion brings us. It originates in the Creator who, being distinctive and unique, created us and gave us the feeling of the same distinction. Every one of us evaluates himself and others only according to this measure. In this way, we weigh and distinguish details of reality according to the Creator’s presence in them, the force that gives everyone uniqueness and independence. This is why nature is a basic notion.

However, a reasonable question then arises. When I strive for perfection, I become one-hundred percent like the upper force, which means that I carry out its will precisely. I become the Creator’s slave. I forfeit everything I have, I renounce myself, I restrict my desire. My intention is only to bestow. I am ready to do everything the Creator wishes. But do I not annul my distinction, my freedom this way?

Kabbalists say no, on the contrary, this is the way you acquire your freedom and individuality. Right now, you only have a tiny point of freedom and distinction. Then, you acquire the Creator’s full image from Him and dress into it. The only way to achieve absolute freedom is to acquire the Creator’s qualities from Him, His image.

In other words, even my altruistic intention, similarity to the Creator, comes from my egoistic desire. In the end, I consist of two opposites: inside is egoism, the desire to receive, and on the outside, the intention to bestow to the Creator. This is why I do not disappear.

We must understand that our egoism saves us from disappearing. As I ascend the spiritual ladder, my egoism grows on the left, and it is opposite to the Creator. The intention for the sake of bestowal, which is similar to the Creator, grows on the right. I acquire His qualities through this contrast. I acquire them independently, personally, and without becoming dissolved in Him.

This is the gift the Creator has given us: the opportunity to exist independently. In this way, we gradually acquire independence in our spiritual development. In comparison to it, our current state is called “death,” “non-existence,” while spiritual attainment and overcoming is life. The Light that Reforms is called the Torah. It is salvation from the “angel of death.”
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From the 4th part of the Daily Kabbalah Lesson 12/13/2011, “The Freedom”

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