Preparation to the Lesson

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1st part of the Lesson — Writings of Rabash, Article 15, “What Does It Mean that Before the Egyptian Minister Fell, Their Outcry Was Not Answered, in the Work?”

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2nd part of the Lesson — Writings of Baal HaSulam, “Study of the Ten Sefirot,” Vol. 1, Part 2, “Inner Observation,” Chapter 3, Item 38

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Question: You said that we get up, join the lesson, leave the lesson, and go home, and that all these things should be literally like chapters of the book that we are going through. What kind of book is this? How should we write it?

Answer: We must indeed write the book of our actions inside ourselves.

This is a book of a person’s intentions: how he draws closer to the Creator and achieves unity with Him.
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From the 1^st part of the Daily Kabbalah Lesson 3/18/25, Writings of Baal HaSulam “Inheritance of the Land”

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Comment: You say that you are an ordinary person. But at the same time, you are prominent. Many people know you and many admire you.

My Response: But I hope they do not attribute this to me because I do not feel like that at all. In Kabbalah, the main actor is the Creator, not the one who represents Him. In some way, I am like His representative, but nothing more than that, let’s say a clerk, a representative of the office of the Creator.

So look at me, and I don’t think people will look at me closely for long. After all, through me (I would, of course, like it to be this way) they will be observing the one who stands behind me. I tell them about someone, not about myself; I show someone, not myself. I constantly direct them toward Him, and I step aside so that they can see Him, so to speak.

I am not an actor who exhibits himself: “Look how I am dressed! Look how I performed!” On the contrary! Maybe that is why I lack the sense of personal importance; I am always looking at the Creator and inviting you to do the same. We are always talking about Him!

Comment: But many people look at you with misty eyes, almost as if looking at God.

My Response: This is a temporary phenomenon. Every person has such a period when he is very “small” and looks at someone higher with deification. And then it passes.

At least with my behavior, my communication, and my external appearances, I try to erase the feeling of personal importance or exclusivity, and show that spirituality can be achieved by each and every one.
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From KabTV’s “I Got A Call. Important person” 6/28/10

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Preparation to the Lesson

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1st part of the Lesson — Writings of Rabash, Article 19, “Come Unto Pharaoh – 1”

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2nd part of the Lesson — Writings of Baal HaSulam, “Study of the Ten Sefirot,” Vol. 1, Part 2, “Inner Observation,” Chapter 3, Item 30

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We constantly forget that there is none else besides the Creator. This is done intentionally by the Creator, the one who governs everything. He changes the pictures that appear before us, and we forget that all of this is an imaginary world. It is called an imaginary world because it conceals the Creator from us.

The Creator hides behind the world we see around us. The inanimate, plant, and animal nature, and people, and a person himself with his inner world—all conceal the Creator from people. We must not forget this. And therein lies the problem. As Baal HaSulam writes, the greatest punishment for a person is when he disconnects from the Creator, i.e., the Creator Himself disconnects him, because the person does nothing on his own.

Therefore all our work consists of constantly remembering that there are the Creator and the person, and between them is this picture of the imaginary world. A person should not erase this picture, but should relate it to the Creator. The Creator creates all these images before him, and the person must forcefully connect them to Him. The Creator does this so that the person can transform all these forms of concealment into revelations, and nothing more.

We have no other work. In all our lives, in everything that exists, we must turn concealment, when the world hides the Creator from me, into revelation. This concealment comes only from the Creator, and I must relate all these images to Him.

The inanimate, vegetative, and animate nature, and especially humans are all just puppets, marionettes, various images that have no freewill in relation to me, and they have no independent reality.

In the end, they are all just a wrapper in which the Creator is wrapped so that I may reveal Him precisely through it. If I manage to penetrate through this wrapper, to each time relate it to Him, to understand that it is Him who is playing with me, and it is Him who is doing all this, then this wrapper transforms from concealment into revelation.

We must constantly hold on to this and strengthen each other in such perception of reality. This is our main work. And then we will see that we are already directly working with the Creator, always trying to reveal “There is none else besides Him” and “The good who does good” in every obstacle He places between Himself and us.

We need to constantly live with this picture, with this perception, with the reality, we envision. And our work must always be in this direction. The pictures of the world should not enslave us and play with us so that we follow them. On the contrary, we always focus on the Creator, and the pictures of the world serve only to strengthen the connection between us and Him.

This is both a person’s individual work and his work through the group. The individual work is preparatory, and the work through the group is truly blessed; there, responsibility and mutual support are required.

Because after a person tries to recognize the Creator behind every obstacle, he encounters such diverse and complex obstacles that only with the help of the group does he acquire the correct approach to the Creator, who is within it. Then he begins to build within the group a system that reveals the Creator as acting in diverse forms on all the qualities, feelings, mind, and heart of the person.

There is a difference in “There is none else besides Him” in relation to an individual and in relation to a group. At the lower level, personal revelation is possible for an individual, but at the main levels, a person already feels that he needs the group, and it is the instrument through which he reveals the Creator in all His manifestations, i.e., in the ten Sefirot.
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From the Daily Kabbalah Lesson, Purim

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Question: What actions should the clarification of truth and lies lead me to?

Answer: Figuring out the truth and lie leads me to the only action—annulling myself before the upper. After all, the truth is in the upper, while in me, given that I am the lowest, it is always a lie. To reveal the upper, I must accept Him by faith above reason. All the conditions the upper gives me, I must recognize as the truth, and all my inner impulses as lies.

It turns out I want to come out of myself and stick to the upper, to receive His values and try to follow them according to His mind. It is like a child who wants to use his father’s mind, and due to this, he grows up, acquiring the mind of an adult.

Due to our annulment before the upper, we gain additional opportunities. This is not how it works in our world. If I annul myself before you in this world, it means I give up one of my opinions and accept yours because I consider you to be more intelligent, cultured, educated, or a better scientist. I am annulling myself on a specific issue so I can learn from you.

But in the spiritual world, I have to annul myself before the upper in everything, so that nothing of my own remains in me. Not even like a child before adults, but much more. I need to annul myself as if I do not exist at all: annulment in thoughts and feelings. But I do it rationally and with great wisdom. Special psychological work is required here. I examine myself and observe how I annul myself before the upper to clothe in Him and adopt His state.

This form of annulling myself before the upper allows me to rise to His level. First, there is my complete self-annulment before the upper, which is called the “embryo” (Ibur). Then, there is an even greater self-annulment, which is called feeding (Yenika). And then, even greater self-annulment, called adulthood (Mochin).

Initially, it is a very simple self-annulment, although it is not easy for us to resolve ourselves. I annul myself as if I simply do not exist and turn into a single point, a drop of seed in the womb of the upper. This is just the beginning of my self-annulment. But then, to master this degree, I need to take all my previous thoughts and desires and transform them to match the upper.

They will always be the opposite because Malchut of the upper has turned into Keter of the lower; therefore, the dregs of the upper were food for me—sweetness and truth. What was garbage at the upper level (in Malchut of the upper), waste I did not want to use, turned into food, sweetness, and truth for the lower.

If I want to do other work, I have to turn all the bitterness I feel now into sweetness, and everything I thought was sweet should become bitter at the degree of the upper. All my truth, when transferred to the level of the upper, must turn into a lie, and all my lies must become the truth of the upper. This means that Malchut of the upper turns into Keter of the lower. If I want to rise, I have to do the inverse work.

But first, I just annul myself without figuring out where the truth or lie is. No matter what happens, all I care about is annulling myself before the upper as if I do not exist, and turn into a point, a drop of seed. But then I start analyzing myself and turn bitterness into sweetness and lies into truth, and so I climb the degrees.

In the nine months of embryo development, I am constantly growing due to the fact that I am annulling myself more and more, turning all my lies into truth, all the bitter tastes of giving into sweetness. It is a vast and continuous work to transform yourself into your opposite in all your desires and thoughts, turning them all to giving, bestowal, and feeling the sweetness in all this.

Clearly, this change occurs due to the light coming to me. But I must constantly annul myself at an ever higher level for the light to work on me. The light that comes to me during these 9 months of growth of the embryo is called “blood” (Dam), from the word “inanimate” (Domem), which gradually corrects me. Then, I go through the stage of “feeding” and become an “adult.”

The whole ascent from the lower to the upper consists of the work of self-annulment. Therefore, through disseminating this knowledge and reaching out to the general public, we realize our self-annulment. After all, by annulling ourselves before the people, before this world, by serving it, we annul ourselves before the Creator in it. Because it was the Creator who placed this whole world before us.
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From Daily Kabbalah Lesson 7/30/13, Writings of Baal HaSulam “The Scrutiny of Bitter and Sweet, True and False”

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This is because he must draw upper light for the foreign thoughts of all the people in the world, too, since he is mingled with them and must sentence them to the side of merit.

This is precisely through extending the upper light over these Dinim of the general public (Baal HaSulam, Shamati 33, “The Lots on Yom Kippur and with Haman”).

Question: How can we draw the light onto the general public? How can we bring joy into the Kelim of the group?

Answer: When your friends begin to correctly choose their actions, then by working in connection with them, you ask each other, explain to each another, and discuss among yourselves, and clarify what is holiness and what is not.

Question: And how does this bring light into the group?

Answer: The point is that you strive to act, think, and contemplate like the light.
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From the 1^st part of the Daily Kabbalah lesson 3/13/25, Writings of Baal HaSulam “The Lots on Yom Kippur and with Haman”

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Question: The act of a Kabbalist writing down their impressions from a lesson, is this a tradition or was it something only Rabash did?

Answer: As a rule, it is a tradition. It all depends on a person’s approach.

There are teachers who cannot write anything down. On the contrary, they live by what they speak and send into the atmosphere. And there are those who do the opposite. It is very difficult to say.

Question: So do many Kabbalists have something similar to Shamati, records of what they heard in a lesson?

Answer: Yes, the articles in the book Shamati are a special kind of articles. I believe that we are bringing humanity closer to a state where it will be able to appreciate the depth of this book.
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From the Daily Kabbalah Lesson 2/18/25, “Preparation for Opening the Heart at the Congress”

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Preparation to the Lesson

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1st part of the Lesson — Writings of Rabash, Article 17, “What Is, ‘For I Have Hardened His Heart,’ in the Work?”

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2nd part of the Lesson — Writings of Rabash, Article 17, “What Is, ‘For I Have Hardened His Heart,’ in the Work?”

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Mordecai is righteous, whose work is only to bestow without any need to ascend in degrees, and he is content with little, while the king wished to give the light of wisdom, which extends from the left line, and Mordecai’s work was only from the right line.

What did the king do? He promoted Haman, meaning he made the left line important. This is the meaning of “and set his seat above all the ministers.” In addition, he gave him the control, meaning that all the king’s slaves kneeled and bowed before Haman, “for the king had so commanded,” that he would receive control, and everyone accepted him (Baal HaSulam, Shamati 37, “An Article for Purim“).

If a person is entirely in a state of bestowal, they do not consider that it might also be possible to receive for the sake of bestowal, because these qualities contradict each other. I am directed solely toward bestowal, away from myself, and that is all I desire. I take pleasure in bestowing and thinking about others, and in this state, my bestowal, action, thought, and desire—all the forces of my soul—are directed in one direction: from me outward, to the one to whom I bestow. This is how the quality of “Mordechai” within us is structured.

But if one seeks to reveal a person’s full capacity to bestow, then it is necessary to develop receiving desires within them so that they may receive for the sake of bestowal and thereby form a connection and mutuality between them and the Creator.

If I only bestow to someone, there is no real connection between us. It only seems that we are connected because I am within them, in their desires, but they are not within me! Therefore there is no true unity between us, which was the purpose of creation.

True connection is only possible if I also receive from the other to the same extent that I wish to bestow to them. Then a mutual relationship arises between us because connection is only possible between equals; whatever I receive, I also bestow!

However, if I receive for the sake of bestowal, to return fulfillment to the other, this action includes two opposing qualities: receiving, which brings pleasure, and bestowal, which seeks to bring pleasure to another. That is why our inner Mordechai, the quality of bestowal within us, does not understand how this is possible. We truly do not grasp it; it is an extremely elevated state.

So how can one be compelled to act in such a way and be drawn out of the balance provided by bestowal for the sake of bestowal, the attribute of Bina, which desires nothing for itself and only gives as much as possible? How can one be forced to even consider receiving, to integrate reception into bestowal? This is an incredibly complex and multidimensional process; it requires an entirely new approach, a profound internal transformation to understand how to work with it.

It is the result of a mutual connection between them, one that previously seemed impossible. That is why a powerful, external, and even cruel force is needed to completely overturn the previous approach of “bestowal for the sake of bestowal,” the method of Mordechai, to such an extent that the Mordechai within me feels annulled, powerless! I am no longer capable of bestowing for the sake of bestowal and instead fall into “impure desires” (Klipot), completely lost!

Only then, but not before, does this new approach emerge, the possibility of receiving for the sake of bestowal. As always, development follows all four phases until we reach the final resolution.

This is why so many different characters play a role in the Purim story, assistants to the King and Haman, and each represents aspects of this profound process.
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From the Daily Kabbalah Lesson 3/20/11, Writings of Baal HaSulam “An Article for Purim“

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