While reading The Zohar, you mustn’t forget that it talks solely about relationships between us. The wicked and the righteous, a Saturday eve and weekdays, night and day, the still, vegetative, and animate nature, man, a Temple, a field and a tree, all these words describe only the types of relationships between souls, their connection at the still, vegetative, animate, and speaking levels.

They speak of nothing else beside this because nothing else exists. Within this connection, in the types of it, we experience the world. Combinations of forces tying the souls together draw the pictures of our world on a screen for us. Thus, we perceive reality.

Kabbalistic books describe only the connections between us since there is nothing else to write about. There is nothing else, and the worlds are descriptions of the levels of connection between souls.

There is a formless desire to feel pleasure, and what is described are the stages of its transformation in order to connect with others. By unifying with others, making efforts, and drawing the Light that reforms, discerns, and fulfills, the created being reveals the web of connections between all parts of one integral soul, Malchut of Infinity. That is what we are reading about.

Kabbalists do not perceive anything more. The created being experiences the reality detached from connection with others and calls it “this world,” or it feels ties with others in the forces of bestowal that give it life, and in that case, the upper world becomes revealed to it.

The upper world is relationships with others and all that I find in them. What do I find? It’s the property of bestowal. This is regarded as “to bestow in order to bestow.” Relationships of this type are described as “Do not do to others what you hate.” Later on, these relationships become stronger, and we feel love in them, which is regarded as “Love your neighbor as yourself.”

The relationships of bestowal conducted by the principle of “Do not do to others what you hate” are regarded as the Second Temple, the level of Bina, Mochin de Neshama. The relationships of “Love your neighbor as yourself” are the First Temple, the level of Mochin de Haya.

Everything speaks solely of ties between people. All of the words that we can use, the entire reality that we can reveal, everything is still nothing more than the connection between people.

The lack of connection in which we are presently living appears as this world to us. My vision, my perception in the egoistic net between all, in its minimal degree, is regarded as “this world.” Consequently, I reveal the real, powerful, egoistic connection between us all as the left line, a Klipa (shell, impure force).

However, we don’t have another perception or understanding, another reality and existence, except in the connection between us, no matter whether it’s good or bad. The Book of Zohar speaks solely about the types of this connection.

What else can Kabbalists write about? There is nothing else in reality. Everything that seems to me as the still, vegetative, animate, and human realms, various objects, acts, thoughts, decisions, buildings, furniture, and vehicles, all that we can imagine is human relationships in their correct or incorrect form.
[36483]
From the 2nd part of the Daily Kabbalah Lesson 2/27/2011, “Introduction of The Book of Zohar”

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There is an enormous difference between the broken world of Nekudim and the world of Atzilut which was created to correct the former. The world of Nekudim emerged from unification (Zivug) over the Reshimot (informational genes) “2/1” (Bet/Aleph), and the world of Atzilut over the Reshimot “1/0” (Aleph/Shoresh).

Therefore, the corrections of the world of Atzilut stand no comparison with the flaws existing in the world of Nekudim since Atzilut is a billion times weaker than the world of Nekudim. It was born with the desire force of the “zero” degree, relative to the “first” degree that Nekudim possesses. It is as the still level relative to the vegetative level.

How, then, does a mineral reform a plant? It "swallows" it into itself as if we planted a flower by digging its seedling into the soil. Similarly, the world of Atzilut draws the world of Nekudim close, stores it inside, thereby receiving forces for its growth: first, the vegetative ones, followed by the animate, and finally the human. All of this is due to the fact that it absorbs the forces from the others.

Hence, it is written, “Everything derives from the inanimate, from the earth.” In truth, it is not alive either and is incapable of any growth and development, but since it can contain the vegetative within, its value ascends to the level of the plant that will grow in it. Thus, it is regarded as fertile soil.

Fertile means giving birth to new life. But how can the inanimate beget something new? It can do so solely by helping a plant to sprout.
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From the 3rd part of the Daily Kabbalah Lesson 2/27/2011, Talmud Eser Sefirot

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Question: How can I keep trying to unify the world if I see an enormous amount of weapons and preparation for war in it?

Answer: We need to do what is up to us. The world has reached a threatening state and is rapidly moving toward undesirable events, but regardless, it still remains divided into groups, and no one is willing to yield their interests, even in the face of an imminent threat of explosion.

Every country defends itself and conducts a policy of protectionism, trying to separate from all the others. This tendency leads to war. After all, no one wants to unify with the others and take their interests into account. It is similar to children’s games where little proud egoists come into conflict, except that each of them holds a deadly weapon in their hands.

We need to accept this as conditions placed on the collective soul that needs to be reformed and try to instill the correction of all these phenomena. We ought to perceive everything we see in the world as a testament to our lack of effort.

All other people are deprived of free will and the ability to comprehend what is going on. How, then, can they correct anything? They are managed from Above. We need to make it so that on the scale of the world, the cup of mercy may outweigh the cup of guilt. This choice is in no one’s hands but ours.

All other people are blameless, and the states they are going through are merely the consequences of our actions. Their distancing from each other shows us how rapidly the flaws instilled in nature unfold in comparison to how quickly we make corrections on our part. We are lagging so far behind!

Those who are given free will and are shown to what degree the world keeps shifting toward the cup of guilt must be aware of what they are doing. It is written, “One should always consider oneself half sinful and half righteous,” and “if one performs a good dead, he sentences himself and the whole world to a scale of merit.”

So, where are they, our “good deeds”? It looks like we are able to do much more than we do. If you see that the world is experiencing greater problems, it points directly at you, all of us, telling us that we haven’t achieved that unification, dissemination, oneness, self-annulment, and guarantee that we were supposed to achieve. Let’s hope that we will wake up, as well as all our friends around the world.

We must think it over really well since the condition of the world is very threatening, and everything depends on us. I appeal to all who are listening and join us around the world. It is only we, our thought of oneness, who are capable of correcting the world and not letting this dangerous state grow to such an extent that it may enter confrontation and collapse.
[36501]
From the 4th part of the Daily Kabbalah Lesson 2/27/2011, “Introduction to the Book, Panim Meirot uMasbirot”

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Question: What is a screen (Masach)?

Answer: A screen is what brings the Light and the desire to equivalence. We are subject to the law of equivalence of form, which we have to attain between creation and the Creator.

The Creator retains His natural qualities, while creation acquires external intentions of bestowal above its natural will to receive, and it acquires those intentions from the Creator. They must both be similar and identical thanks to these qualities. A person must acquire the form of the Creator. That is why he is called human (Adam, which means “similar” to the Creator).

The informational gene of the following state (Reshimo) includes a pair: the Light and the desire. This is the picture of some spiritual state which is not yet realized. It is intended for you to take it and turn it into a real state.

Suppose there is a restaurant and a hungry person. But this hungry person (you) has to come to the restaurant, pay money, and receive the food. Then you will be able to satisfy your hunger. That is to say, several actions are necessary: the effort, the payment, and the reception of the fulfillment.

The condition connecting the hunger, on one hand, and the fulfillment on the other, is the “Reshimo.” The rest of my work in order to realize it is called a “screen.” The screen is what creates a real spiritual state out of the potential Reshimo. A Reshimo is like original data in a computer, recorded somewhere on my “disc.” When I press a button and come up with that data in the form of a picture, that is already the realization.
[36610]
From the 4th part of the Daily Kabbalah Lesson 2/28/11, “Introduction to the book Panim Meirot uMasbirot”

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Question: The more efforts we make for the sake of the group’s success, the more we feel how we are working for our own egos….

Answer: You should be happy about that because it is the revelation of evil. Without revealing evil, we won’t reach goodness.

I see that in the end, the only thing I want from my actions for the group’s sake is to extract personal benefit. What next?

The problem is that this “point of epiphany” alone is not enough. You cannot do anything with it. My action has to be aimed; it has to have a vector. Otherwise my inner force remains merely potential, like a muffled engine. It may even be a good engine with a capacity of 200 cc, but so what?

I have to “wind up” my desire and aim it at a specific action. That means I need two points to make up a vector. The mind is what gives this direction to my force. That is why force and reason work well with one another. This is lawful.

So even if I have reached despair in my attitude to the group, this does not yet give me an opportunity to act. Now I have to connect my state with the goal.
I have just felt that I am opposite to myself. Egoism has been revealed in my actions or in one of my actions: I did it for myself and could not aim it at the friends.

First of all I have to remember that there is none else beside Him. The problem is not that I didn’t succeed at it, but that the Creator organized this situation for me, as well as its analysis. It becomes clear that I could not do anything because of my egoism, and that’s because the Creator wished to teach me, to show me that I am ruled by the ego.

So what should I do? Why did He want me to feel this? It was so that through it I would realize the importance of the goal, the quality of bestowal, which is opposite to what I have just revealed.

Where will I get this importance? From that very state. After all, there is no Light without a vessel, no sensation that does not include the combination of both the Light and the Kli. What will I compare myself to in order to feel that I am evil? It happens in comparison to how I understand bestowal, imagining that I could have acted better by treating the friends better.

In that case there are already two points! How then, can I now shift form the point of my own insignificance and nastiness to the point of bestowal? What do I lack? I lack force, and this is what I should demand.

But that’s not all. Why should I demand it? Is it in order to make myself feel good, to stop feeling repulsed by myself? After all, my egoism suffers from the recent “revelation.” In that case it would turn out that I am still an egoist, only having gone through a second “twist” and being on the next level of self-love.

Rather, I don’t want all of my work and its result to pursue personal profit. I want to perform an action in which I will reveal pleasure for the Creator. He corrects me and I want this to give Him pleasure.

That is how I try to advance forward a little bit more, and then a little bit more, as much as possible. These are my first attempts, which I must literally “chew up,” “taste” on my tongue, or more precisely, “break up” with my teeth.
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From the 1st part of the Daily Kabbalah Lesson 2/28/11, Writings of Rabash

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Writings of Rabash, Preparation for the Lesson, “What Is Torah in the Work of the Creator”
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The Book of Zohar — Introduction: “General Explanations for All Fourteen Commandments and How They Divide Into the Seven Days of ‘Creation’,” Item 5
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Talmud Eser Sefirot 3, Part 8, Item 92, Lesson 55
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Lesson About Money
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There is no doubt that our state is the most insignificant one and there is nothing worse than it. There’s nothing to discuss here. This is the reality given to us from Above and no matter what you say, you cannot revoke that fact.

The Creator says, “Yes, I created egoism and this entire world. All of that is true, but this is just the initial point. Quit sitting there and crying. Start acting as you should already! I have prepared all of the means for you, so use them!”

But no one wants to hear about some kind of correction, work, efforts, and changes. Usually we only know how to sit and complain about the fact that we feel bad.

There are two ways out of every state we are in. And in reality our state is not as bad as it seems to us. Rather, it is truly horrible because we do not see what we are losing compared to the world of Infinity, where we have the opportunity to be.

We are not shown that infinite state since otherwise we would leap there egoistically. In order to stop us, this light state is concealed. This enables us to work and develop as normal, using the force of the group, and thus to advance toward bestowal instead of turning into egoistic parasites (Klipa) and chasing only pleasure, not having the strength to refuse it.

There are two paths out of this lowest and worst state. To try to advance on your own, initiating your own development, or if we don’t want this, then there is a machine or a program of nature that pushes us to develop according to the sequence of states that is recorded there: the relationships between the Light and the desire which stand one opposite the other.
[36593]
From the 4th part of the Daily Kabbalah Leson 2/28/11, “Introduction to the book Panim Meirot uMasbirot”

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Question: How can I envision our common Kli (vessel)? What does the group within me mean?

Answer: The group within me is the place where the Creator exists. He organized such a place within me. This why when I enter the group, I seemingly come to my friends, whereas in reality, I enter my inner sensation of the “place.” If I continue to be connected with the group, it will serve me as the mother’s womb, the ark, the place of concealment, salvation, and protection.

This group exists within me. I only mistakenly perceive it as existing outside of me the same way I perceive the entire reality. In order to start sensing the true reality for real, I have to give up my pride, independence, and grandeur so I could become dissolved in the group, the ark, the mother’s womb. Then within it I will reveal the Creator—in my first spiritual degree of the spiritual embryo.
[36480]
From the 2nd part of the Daily Kabbalah Lesson 2/27/2011, “Introduction of The Book of Zohar”

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We are born in special, unique conditions: in the egoistic will to receive which is our nature. It permeates our mind and heart, meaning our thoughts and desires, and sprouts from the Reshimot (informational genes) that we received at birth. They manifest in the corporeal attributes we inherit from our parents and are instilled in us as the rudiments of spiritual properties.

This process contains various details which we will comprehend only when we have sufficiently evolved and realized what a soul is, how it circulates, and what transformations it undergoes from one degree to the next.

Thus, at birth, we receive a “package” of inner and outer attributes. There is no point in arguing with it. Likewise, we don’t choose the environment that we are born and will grow up in until reaching adulthood either. Thereby, we supplement our inherited properties with what we receive from the outside.

It corresponds with the development of the soul, which we study in The Study of the Ten Sefirot. At the stage of conception, a soul undergoes a period of “nine months” but doesn’t reach adulthood yet. It receives everything else from the outside only later when it is born from the upper Partzuf and resides next to it.

Having been born from the lower third part of Tifferet that is regarded as the “womb,” a soul rises to the upper third part of Tifferet regarded as the “chest” (Hazeh). And further on, all the Lights that it didn’t receive in the mother’s womb during the “nine month” period, the soul receives over the course of “two years” of nurturing.

We can say that being nurtured is the same as being conceived, but now it continues in the external conditions. And then, there comes a new stage of the outside development, the years of upbringing, the small state (Katnut), until maturity is reached, which is completed at the “age of 20.”

During all these stages, a soul discerns the Lights and Kelim (vessels) while evolving against its will, by virtue of the environment that obligates it to grow without its exercising freedom of choice. And choice, in its direct meaning, begins with the transformation of the soul as it reaches “20 years of age” and up.

This is how Kabbalists describe our spiritual evolution, the counterpart of which we observe even in our corporeal world.
[36270]
From the 1st part of the Daily Kabbalah Lesson 2/24/2011, Writings of Rabash

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