The things we see in this world, such as society, the environment, and humanity are all reflections of our infinite state in our so far egoistic screens. This is how we see the world of Infinity where we already exist.

If a person begins to connect to the goal of creation, wishing to attain the Creator and become like Him in qualities, he should join a society and use it for his advancement. My goal to attain the Creator, identify myself with Him, and unite determines my entire attitude toward society, my friends, and myself.

This pertains to the part of humanity that possesses the “point in the heart.” First of all, this point obligates one to attain the Creator, and he comes to the group for this purpose. Then, a person learns that in order to attain the Creator, he needs to connect because this is how we develop our desire to bestow. We will reveal the Creator through the desire to bestow, which we will attain by mutually developing one another.

However, there is that second part of humanity, the ninety-nine percent, in whom the point in the heart has not awakened, and they do not feel the need to attain the Creator. They do not strive toward Him. Life’s problems are the only thing that drives them, and these problems must correspond to our development. They are the consequence of the lack of connection between people.

They will feel the need to connect into a big and wide human society, not just a group. Their goal is to have a good corporeal life, attained through uniting a nation or all of humanity.

Of course, they do not need to go through the same stages we go through in the group. They only need to know the right way to connect into a homogeneous, unified society whose only purpose is to achieve stability, certainty, and corporeal fulfillment.

However, because these two groups exist in connection, one inside the other, the first group (that aspires toward the Creator and has united because of spiritual problems and needs, not because of problems of this corporeal life) radiates its values to the larger group, making it think that there are more worthy goals than just this life. There is more to gain.

Then the second group, the ninety-nine percent, suddenly begins to feel a higher goal and a need to attain it. Thus, it advances. In the end, these two groups begin to come closer to one another. Even though they had different goals, the second group, humanity, suddenly discovers an opportunity to attain an eternal, full, and perfect life that is even higher than the previous corporeal ideal. Then, they accept this new desire.

Thus ultimately, everyone will unite and return to a single system as it was in the beginning of creation.
[63021]
From the  1st part of the Daily Kabbalah Lesson 12/12/2011, Writings of Rabash

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A person is not able to observe the entire 613 commandments on his own. This is because he lacks connection with others, and he must achieve mutual inclusion, absorb their desires, and pass his desires on to them.

Every one of us has his own root of the soul, and everyone becomes included equally in everyone else only when connecting between us and absorbing mutual desires. This is the only way for any person to achieve perfection.

Initially, everyone only had a point of the root of his soul in the world of Infinity. Even though he existed there in a perfect state, this perfection was achieved through the upper Light. The person, himself, meaning everyone’s individual point, was different from the rest. For example, one person pertained to the leg of this common spiritual body, another pertained to the ear, and the third to the hip.

However, after the collective soul broke, all its pieces intermixed and become mutually included in one another. As a result, everyone contains all the others within him. In this way, each receives everything he was lacking in accordance with the root of his soul from the others. The lowest one receives everything from the highest ones, the highest one receives everything from the lowest one; the right receives from the left, and the left receives from the right. In the end, everyone becomes like a pomegranate that contains all the seeds (desires).

In this way, we not only achieve the common perfection, but also the private perfection of every soul. For example, even though a woman is free from observing commandments that pertain to a specific time (such as tzitzit or tefillin), by being included in the others, she makes up for whatever is lacking.

Mutual inclusion also works in relation to the first nine Sefirot and Malchut because the breaking was final to the last, tiniest element in the common structure of Malchut. However, because everyone who strives “straight to the Creator” (Yashar–El) are guarantors to one another, it is as if they observe all the commandments together.

I include myself in the others and thus observe a certain commandment. Meanwhile, someone else observes it as his main job. In this way, we all work together. Everyone absorbs the desires of others and bestows to his neighbor. This results in everyone understanding everyone and bestowing to everyone. In the end, we reach the state of loving the other as oneself.

Being separate and egoistic, I only cared for myself, and now, by connecting with others, I achieve knowledge, attainment, and the understanding of all the demands, desires, and thoughts of all the other parts of creation. This is why I am able to give them fulfillment.

In this way, I become similar to the Creator and acquire love for Him. I have come to loving the Creator through loving my neighbor.
[63201]
From the 1st part of the Daily Kabbalah Lesson 12/15/2011, Writings of Rabash

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Question: You said once in a lesson that a person needs free choice only when he isn’t sure. Will we have free choice after the end of correction?

Answer: The more we advance towards the Creator, the less we agree with Him, and still we find the internal power to agree each time. When I enter Infinity, I discover that there is no one worse than the Creator.

I don’t agree with Him on anything. I hate Him more than anything. But at the same time I also have the power to rise above this feeling and to feel the opposite: that there is no one higher, more perfect, stronger, and more certain than Him. And so I have to choose: Which way to go? Meanwhile, there is nowhere to go. This is what Infinity is.

In general, we should understand that no matter how high a person rises, the evil inclination is still greater than him. We actually discover creation as “existence from absence,” in contrast to “existence from existence.”
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Question: Can you draw an analogy between the modern stage of development of the world and spiritual development?

Answer: Of course. We go together with all of humanity like Galgalta ve Eynaim with AHP. We are the one percent, and they are the ninety-nine percent. If not for the needs of humanity, we would not have awakened from the corporeal dream. Just as in the past generations, the world today would have had only several Kabbalists.

So, why are there hundreds of thousands, millions, of us today? It is because the world needs us. Everyone who studies and disseminates Kabbalah will become a full-time teacher. I am sure that in the next few years, the world will need the presence of such people in the educational systems and in the areas of culture and politics, everywhere. Everyone will need the special, integrated approach that only we have. It will become necessary for all areas of life, not to mention inner development.

Our path and the path of mankind are naturally interconnected. Today, the need for correction is already ripening in an enormous number of people. Naturally, the process is gradual because the world consists of many parts and layers. The differences are enormous. China, America, Europe, and Africa are different in their mentalities, size, and the nature of their egoism. Overall, all the people represent a pyramid of humanity.

Undoubtedly, one way or another, we have received the right to advance in the direction of freedom and the revelation of the upper force only with one goal: We will have to pass what we will receive to the others. However, we will need to pass it in a suitable form.

In this regard, we are like Bina. Essentially, its upper part pertains to Hochma and is in touch with the Creator, the upper Light. The bottom part is like a mother’s womb for the lower Partzuf. It guarantees its birth, nurturing, and growth. In this way, our upper part constantly aspires toward the Creator, and the bottom part constantly exists among the creatures.

We, Bnei Baruch, are in between like the middle part of Tifferet, between the Creator and the world. We only have the desire to be above with Him and below with humanity. In the middle is our freedom of choice, and in this way, we become similar to the Creator.

After all, the Creator is the maker; He produces, constructs, and fulfills like a mother. We call nature “mother” because it begets, nurtures, and protects us. We must play the same role toward the world. Exerting this attitude full of bestowal, we become like the Creator.

The common Partzuf is divided into five degrees of Aviut (coarseness). The second degree is the most important. It copies Keter, follows the example of the zero degree, and continues it further down. This is our objective. In this way, we unite with the Creator.

The Second Restriction is related to this. As we rise toward Bina, Malchut helps us begin to watch over the world from the new degree.

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Question: How can I exactly recognize the point of my free choice?

Answer: First of all, we discover that we are absolutely, one-hundred percent not free. This is the realization of evil.

However, on the other hand, what is so bad about that? If I am entirely under the power of the Creator, or Nature, then there is nothing to ask of me. I am neither good nor bad. What is there to demand of me? No matter what I do, it is not me doing it, as it is written: “Go to the craftsman who made me.”

Religion is based on this. I am a small person. I do everything that He wants. If He says do, I do. In this way, all my charges are removed, any questions are canceled, and I rid myself of problems.

However, on this path, you lose independence and freedom. Just by following the Creator’s decrees, even if unwillingly, you will always find a reward for yourself and ease your task—at the cost of your real “I.” This is why religion is good for the masses. When everything comes from Above, it adds a feeling of comfort to life and provides psychological support to flow together with everyone.

On the other hand, in Kabbalah, I demand independence, instead of self-cancellation. I want to find the beginning of my “I.” In this search, in this rational and logical evaluation, I discover that in reality, I do not exist. I did not make the decision about being born in this world, I did not chose my qualities, my genetics, my parents, my country, or my environment. I was reared and educated by already formed systems and institutions such as kindergarten, school, mass media, and so forth. Who am I after all this? I am a piece of dough baked in a common oven into a regular loaf of bread.

When I see this, a question arises in me: Is this what life is? What does it give me besides never-ending concerns, a constant flight from suffering, and brief moments of pleasure? This is the realization of evil: I begin to think about the essence of what is happening, about my journey and its end, and I understand that I do not exist. There is only a machine that I neither launch nor control. When there is an algorithm conflict in the computer, it gives an error message. I too respond to problems, albeit in a sensory way. The pressure jumps somewhere, and I feel pain. That’s all it is to it.

In this case, I simply have no reason to live. Many people come to this conclusion. The only thing that holds them back is an instinctive fear of death, and even that does not always work.

This is where I begin the search for true freedom, my true essence. The path to it lies through becoming like the Creator, not in worshiping and canceling yourself before Him, but actually becoming like Him. I must grow and become more like Him. Absolute independence and freedom is inherent of the Creator. There is none else besides Him in all of nature. I can grow according to the same principle when there is no one else besides me in all of nature.

This is the Kabbalistic method. We search for freedom and independence. The most painful thing is the fact that I do not exist. Where can I find my “I?”  This pursuit of my own “I” is my entire life. I want greater self-expression. I want to rule over everyone and receive. What is all this for? It is for my “I” to form and grow. Here, Kabbalah explains that to acquire your “I” means to acquire the qualities of the Creator, in other words, to acquire freedom.

Question: So how can I find my “I” without free will?

Answer: The initial point of my “I” manifests itself through questions about the meaning and essence of life. A person who comes to Kabbalah already has this point of choice, a point in the heart, a spark, the other side of the middle line, the reverse side of freedom, the feeling of emptiness and lack.

I have no freedom, and this is why I ask questions about the meaning of life. This is exactly what I lack. I do not care about life itself; I need to find my “I.”
[63025]
From the 4th part of the Daily Kabbalah Lesson 12/13/2011, “The Freedom”

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Writings of Rabash “They Helped Every One His Friend”
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Question: Can we say that by virtue of the common efforts we made in the Arava desert and at the Convention, we were able to find a place and lay the foundation for the Third Temple?

Answer: In Hebrew, “Temple” is “the House of Holiness,” where “House” is Malchut, and “holiness” is Bina. Malchut that is connected to Bina, having received its qualities and having its own Partzuf, is called “the House of Holiness.”

This House is built by the group, or in the language of primary sources, by the “holy society.” This is talking about a society that wants to advance and acquire the force of bestowal. It is able to build the House of Holiness.

As a whole, there is one, common soul and we are trying to assemble it from broken parts. Our inner Kelim, corresponding to Galgalta ve Eynaim divide into three components: root, soul, body. Besides, there are also external Kelim corresponding to AHP, which form the clothing and castle.

Inner Kelim are the group, our unity. After all, in spirituality there are no single individuals, but only a society. This group builds the correction of the external Kelim for itself, also called “the Temple.”

In the past we have already done this twice—on the third and then on the second stages. Now we have to gather into a group, meaning correct the inner Kelim, and then go on to correcting the external ones. The Temple cannot be erected without a builder. Stated differently, AHP cannot be corrected if there is no Galgalta ve Eynaim.

Thus, having begun to correct ourselves, of course we have laid the foundation for the construction of the Third Temple.
[63224]
From the 4th part of the Daily Kabbalah Lesson 12/15/11, “The Freedom”

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Question: While we go through different forms all the time, how can we keep aspiring to the same unity with the group and the Creator?

Answer: A descent between two adjacent levels gives me a new force of aspiration. For example, yesterday I ate, but today I am hungry again. In the same natural way, I must aspire to unity.

While standing on my current level, I dream of the next one. It is the ideal for me. Then I grow and rise to my ideal. So how can I keep moving on now? I need a desire that corresponds to the new ascent —a desire that is twice as big as the previous one. In other words, in order to ascend one level higher, I have to lose twice as much.

It turns out that I continuously take two steps back and one large step forward. That is because it isn’t enough for me to return with a desire to the previous level; I need to feel a double descent, a double loss. I can acquire this new necessity only from the environment, and only then will I be able to rise to the next level.
[63227]
From the 4th part of the Daily Kabbalah Lesson 12/15/11, “The Freedom”

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The purpose of creation is to add independence, attainment, and sensation to the desire created “from absence.” And even though it was created “from absence” and has “nothing” of its own, it will acquire qualities that will help it become like the Creator: independent, understanding, deciding, and executing its own decisions.

This is the difference between the initial desire created in Malchut of the world of Infinity and that which it becomes after making a restriction and completing the entire journey: from above down to this world and from this world back up, with all the breakings and processes of development whereby it returns to the previous state.

All these processes take place inside the creature to give it the opportunity to expand its vessel of reception. The development is necessary to understand one’s evil, egoism, and to raise one’s sensitivity to it. Evil is everything opposite to the Creator.

Special conditions are needed to acquire these qualities. The very first condition is that the creature must not feel like it acts by force, under the power of the Creator, but is free. And this is why the Creator has to conceal Himself.

We only receive the starting, zero point, and starting with it, we have to reach the goal of creation, the final point created “from absence” but expanded by virtue of the intention to bestow, added above the desire to enjoy. But how can we advance when the Creator is concealed and we do not see the goal, if we lack an example, a countdown system, a foundation, and landmarks along the way, which we could use to build and evaluate ourselves?

A person who receives this desire but does not yet know how to apply and realize it is referred to as “wandering in the field.” Really, an entire field of opportunities, “blessed by the Creator,” has opened up before him. The Creator gives him all the means and opportunities to advance,  to use them correctly.
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From the 1st part of the Daily Kabbalah Lesson 12/14/2011, Writings of Rabash

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Our development is a result of an unwinding chain of Reshimot (the informational genes). Each Reshimo is a whole world. After all, it is what gives me my perception of the world. Everything I feel now is caused by the Reshimo that awoke in me.

Every second several dozen or more Reshimot are replaced in me, like the frames of film on the reel. Any of its scenes shows me a picture of the world through the five senses, and there is a particular speed for each sense: The frequency at which the scenes change is much higher for vision than for hearing, and the frequency for hearing greatly exceeds the frequency for smell, taste, and touch.

Thus each passing Reshimo includes a great number of personal Reshimot that illustrate the details of my perception. In the end, it is precisely the Reshimo that we feel at every given instant.

Question: Reshimot could be positive and negative. What does it depend on?

Answer: It depends on you, on whether you are ready for the Reshimo that is revealed in you now. After all, it is revealed in your desires. Is the picture that it depicts pleasant to you or to the contrary? Are you prepared? Do you accept that the Creator is “good and does good to the good and the bad”? Have you risen above yourself? Do you accept any turn as a revelation from Above that comes to benefit you?

If so, you’re okay, you’re corrected. In other words, you have risen above the ego with faith above reason and acquired the force of bestowal that exceeds the force of reception. In this case, you rejoice in everything that is revealed to you, realizing that everything is for the best.

The Reshimot switch in you by a chain to the very end of correction, and this chain does not depend on how much you have prepared yourself. It draws out in its own due course. The Reshimot originated from the breaking of  the vessels, when desires to give and desires to receive got intermixed according to their size and thickness, traits and quality and consequently created a multifaceted conglomerate.

However, as a whole, we should accept each “picture” as the next step on the path, a step that is optimal, best, and the only one possible.

Thus a question arises: How do we prepare ourselves to this approach? For this we need a restriction, a screen and the reflected Light. Then a new Reshimo falls into fertile soil, like a baby born in my desire that is already prepared in such a way that everything benefits the newborn. Ideally, precisely like a baby, a Reshimo should be revealed in a vessel that is ready for it.
[63128]
From the 4th part of the Daily Kabbalah Lesson 12/14/2011, “The Freedom”

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