The departure from this world of a great sage, teacher, and spiritual mentor is a special day. After all, he rises another degree higher and shows us that we should follow him.

We see that each of the great Kabbalists has taken a step forward in his own special way and brought the science of Kabbalah, the revelation of the Creator, the methodology, understanding, feeling, merging with the Creator and unity closer to people.

I think Rabash took the last step after everyone. He stands on the shoulders of all Kabbalists who lived before him, from Rabbi Akiva onwards, to Ari, Ramhal, and Baal Shem Tov. Rabash summed up everything they discovered for humanity, and he gave us this methodology in a ready, sorted form, which we can use and implement.

We need to hold on to the instructions for spiritual work he left as stated in his articles. Rabash did not want to go beyond the inner work of man in his explanations. He does not engage in philosophical or historical clarification and does not discuss the general development of mankind. He was very wary of presenting himself as a great Kabbalist, like Baal HaSulam, Ari, and Ramhal, and he tried modestly to keep a low profile. And so it went on throughout his life.

We have yet to reveal the essence of his contribution and his true height, and to see who our teacher really was.
[303470]
From the Daily Kabbalah Lesson 9/30/22, “Rabash Memorial Day (Yahrzeit)”

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Question: Why do we read The Book of Zohar?

Answer: We use it as means of spiritual advancement of the group.

First of all, the acquired desire manifests itself in the form of a certain group of people. Individual broken desires appear to each other in physical form and, because of this, are able to establish an initial connection between themselves. They gather in a group and study The Book of Zohar.

At the same time, the broken desire seems to strive for something above it. A joint study of a higher degree under the guidance of a teacher, given everyone’s correct participation, brings changes to the friends. They try to acquire the vessels of a straight line, then the surrounding light in the vessels of the circle around them is ready to enter them. But for now, it comes from the circles to the voids of their desires from afar, in the form of surrounding light, until they take a straight form.

This, in fact, is the purpose of studying. Then, in the corrected vessels, they will be able to study the same texts and the same lights that have turned from external to internal and have passed from vessels of circles to vessels of a straight line.

Thus, The Book of Zohar is a special tool we use without knowing exactly how it affects us. But it doesn’t matter, it still works.

Question: Why is The Zohar more powerful than The Torah in this sense?

Answer: The Book of Zohar has a stronger effect than the Torah because it is written in a style and form that is dictated by the period following the destruction of the Temple.

Previously, the people of Israel were at the height of Mochin de Haya, their personal end of correction, and then fell from it into concealment. As a result, Kabbalists are in a broken state among everyone and at the same time rise above all. This difference between the two “ends” of reality, between the world of infinity and our world, has opened up in them.

The sons of Israel fell to the bottom, into the heaviest egoism, while the Kabbalists of Rabbi Shimon’s group were at the top. As a result, the gap, the rift between them, the nation ran from negative infinity to positive infinity.

After that, throughout exile until its very end, the vessels of the people of Israel should mix with all the others and bring spiritual sparks into them.

The Torah is another matter. Moses wrote the Pentateuch at the height of final correction. He himself was above all, but the people were not in the same state. After all, they had just come out of Egypt, and Egypt is not yet a breakage.

In Egypt you only reveal your small degree rather than the entire breakage, in the course of which sanctity enters into defilement, “rattling” it and allowing for the correction of flaws, “expanding by leaps and bounds.” So, since the people had not yet reached such states, Moses could not reveal or express in the Pentateuch all the processes of correction. He reflected only what had happened up until then.

In general, each level includes all the others. The individual and the whole are equal. Therefore, the Torah of course, contains everything, but in such a form that it is impossible to use in its entirety for the correction of souls. You cannot extract light from the Pentateuch that returns broken souls to the source because the exodus from Egypt occurred before the present breakage.

In ancient Babylon, only a small part of it was revealed, which made it possible to unite the GAR, “forefathers ” to weigh their hearts down and, upon leaving Egypt, produce “sons” from them, the tribes of Israel. Then, followed the era of the two Temples and the last exile.

Thus, The Book of Zohar was written from completely different polar states with a maximum difference between the height of 125 degrees and the final breakage of the sons of Israel. Let’s not delve into the details or the spiritual circumstances of that era; what is important to know is that this book corresponds perfectly to what lies in nature.
[123513]
From the 4^th part of the Daily Kabbalah Lesson 12/19/13, Writings of Baal HaSulam, “A Speech for the Completion of The Zohar“

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Preparation for the Lesson

Lesson on the Topic “Yom Kippur (Day of Atonement)”

Selected Highlights

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Question: You say that there are my inner desires that I consider to be outside of me. But I see a certain picture of the world outside. How should I relate this picture to desires?

Answer: In no case should you start doing this! When you cross the road, do not think that the cars passing by are inside you and all this is a game of imagination. No!

This is why Kabbalists wrote The Book of Zohar, which is a special book. Any textbook contains exercises alongside explanations. The Book of Zohar, however, is a collection of exercises.

While reading this book, you should always imagine that everything written in it is inside you and search within yourself for all these desires and qualities.

My reading of The Book of Zohar consists in imagining everything described in it as the world inside me. Only through this will the correct perception of reality eventually naturally come to me. In the meantime, we are only reading The Book of Zohar and we really want to feel and understand it within ourselves.

The Zohar talks about Cohens and Levites, about Aaron and Moses, about the Creator and creation, about qualities, about Sefirot and Partzufim, about the donkey and the bull, and it doesn’t matter about what else. Instead, I imagine only my inner qualities and nothing else besides them.

There is no me, my body, or the world; there is nothing; everything has disappeared. And what does exist? My desire and a book that describes to me what exists in me inside the desire. It just uses such names and titles that confuse me because they evoke feelings in me from this imaginary world.

I have left this world; I do not want to think about it, and now I am as if suspended in air and represent only desire. Yet these names remind me of our world.

Then, by my efforts to imagine only my inner desires and qualities instead of these names, I attract to myself the light that returns to the source, the surrounding light.

With these efforts, I begin to open my point in the heart, my desire, the embryo of the soul, and to expand and grow it. I suddenly begin to distinguish in it certain qualities that The Zohar talks about and the connections between them.

It takes time. But after a few months of such training, I begin to feel a sensory response to every word written in The Zohar: “Aaron,” “Temple,” and so on.

Out of the complete lack of knowledge and feelings, as if out of a fog, some things suddenly begin to clear up; I begin to feel the connection between them and to understand what they are.

From one point I begin to reveal the whole desire in which all these parts exist in some kind of relationship.

This is how I reveal the complete creation, really created by the Creator, and not this illusory picture that is being depicted in me now that obscures the true reality for me. Eventually this false picture disappears completely.

Therefore the entire Book of Zohar is a collection of exercises to determine for each word written in it the corresponding quality within myself.
[8535]
From the 1^st part of the Daily Kabbalah Lesson 1/15/10, The Book of Zohar “Shmini”

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The Book of Zohar has been revealed only in our days because in our development we have passed the inanimate, vegetative, and animate levels and have reached the human level (human— Adam, from the word “Edomeh,” similar to the Creator).

Therefore, today we feel crisis, helplessness, despair, and disappointment in our lives.

That is why The Book of Zohar is revealed so that we can carry out our correction, meaning, reach the same system of connection between us as in Malchut of infinity where we are all connected together as one whole.

The first stage of correction is called “do not do to the other what is hateful to you.” This is the level of Hafetz Hesed (one who wishes nothing for oneself), return out of fear (trepidation).

The second stage of correction is even higher, at the level of love your neighbor as yourself, return out of love, or receiving for the sake of bestowal.

We have to make these two corrections and both of them are implemented in relations between people.

After all, the Creator is revealed in our corrected relationships to the extent of our love and bestowal to our neighbor or as it is said: “From the love of the other to the love of the Creator.”

Not a single correction can be made other than by its implementation in a group of Kabbalists, that is, those who wish to reach the level of human.

In their relations with each other, they build the system of Malchut of infinity and wish to feel in it the light of infinity, the Creator.

The Book of Zohar should give us strength, desire, and inner attainments for this.

Therefore, while reading The Zohar, one should try to keep the intention that we are all one and that our points in the heart, desires for spirituality, unite together and from these common desires we build our spiritual vessel, Shechina, or Malchut of infinity, in which we will feel Creator.

We must feel together, like the authors of The Zohar, the group of Rabbi Shimon, and try to imagine what the Book speaks about within this system of connections between us.

After all, The Zohar speaks only about the connection between us, although it describes it in all sorts of forms and images, supposedly of this world, it is only about the forces of our soul.
[14529]
From the 2^nd part of the Daily Kabbalah Lesson 4/21/10, The Book of Zohar “Shemot”

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Question: What is the benefit of studying The Book of Zohar nowadays? Is it necessary to study it in order to reach spirituality?

Answer: Yes, now the time has come to study The Zohar. I have been waiting for this for a long time because we needed preparation.

Now we have reached a state where a large mass of people in the world are already able to climb the spiritual ladder (the commentary on The Zohar is called “Sulam” – Ladder).

Therefore, we all begin to study The Zohar together. Anyone who joins us in studying it and can annul himself like a baby in order to study with us will be able to enter the sensation of what The Zohar addresses.

One cannot study The Zohar with the mind. The Zohar addresses a person’s heart and develops its feelings so that it begins to feel two qualities: bestowal and reception. It is not by chance that Baal HaSulam called his commentary on The Zohar “Sulam” (Ladder).

It is impossible to study The Zohar alone, but only in a group. It was written in this way by a group of Kabbalists in complete unity of ten souls.

The 10 Kabbalists who wrote The Zohar formed a spiritual vessel of the 10 main Sefirot. Each of them represented one Sefira, a special force, from a complete vessel (Kli) created by the Creator. Therefore, if we aim to become this complete vessel, we will be able to receive this message from them, and it will influence us.

If we try to study The Zohar in a group, we will quickly feel how the force hidden in The Zohar connects us. Only to the extent of our connection, will we be able to receive their message and understand it, meaning to feel it, because the heart understands, which means the desires that are organized to understand the spiritual message.

It is impossible to attain The Zohar with a dry mind. We need a group that has gone through a long preparatory path where people have already despaired reaching spirituality in other ways, have freed themselves from delusions, clarified many things for themselves, and are ready to annul themselves and understand that alone with their own forces, they can achieve nothing. They are ready to start studying The Zohar and become incorporated in it.
[5700]
From the 1^st part of the Daily Kabbalah Lesson 11/19/09, Writings of Baal Sulam, Letter 45

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Preparation to the Lesson

Lesson on the Topic “Yom Kippur (Day of Atonement)”

Writings of Rabash “Concerning the Importance of Society”

Selected Highlights

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How should people change so that there will be no more wars? First of all they must see that wars cannot bring any solution. They also need to receive a clear explanation that the program and purpose of creation, the structure of the world, and the force of nature that dominates the world are all against wars.

Although the Creator created this entire world of opposing forces, He did it precisely in order for all these opposing forces to complete each other. Although there are two forces—connection and distancing, minus and plus—if they work together on their difference of potentials, they will be able to receive all the upper force and it will be clearly revealed in them.

It would be as if all the energy of the existing nuclear bombs, all the stars, and the entire universe had been added together and could be used for the benefit of humanity. Great opportunities open when all the good and evil forces connect with each other through the resistance to their will to receive and through their connection in the will to bestow.

We can create a true “plus” and “minus” in the connection between us and thereby rise to the height of the end of correction. It is impossible to imagine such power when all the stars, all the worlds, and all the forces in the upper realm, everything will work only in one direction, in order to give us the strength and energy to understand, recognize and control a great will to receive.

All the desires of a person remain, both positive and negative, but they all receive a positive form when he can control his will to receive to such an extent that he will want to serve others. And everyone will act in this way. Then everyone will connect to the system, like the elements of a radio circuit, each of which works in its own way and in its own direction, but all together they perform a common task, which results in the radio playing.

We need to find forms of connection like this, where everyone can bestow to others. Although each has his own character and his own form of work, which may be opposite to the others (like in a capacitor, inductor, resistor, or transistor), but all are connected into one circuit. This is how we organize systems in society that work together.

Society should be built in such a way that, despite their difference from others, each one can find their place in the common system and participate in it together with everyone else. This is how it will be in the end. This last war has shown us a lack of communication between people and the need to achieve some kind of completion. Very strong differences between two close nations have been revealed and these differences show us where we are and what we need to work on.
[303014]
From the 2^nd part of the Daily Kabbalah Lesson 9/18/22, “Connecting the World in the Last Generation”

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The anti-egoistic screen is first of all the force of connection between the friends in the ten and then between us and the Creator. It is built upon the fact that we want to rise above our egoism and unite. If we invest efforts in connection, then in this way, we begin to build a screen.

This connection is not just in thoughts but in the hearts, the cordial connection of one with another. We want to connect our hearts because the Creator is one for all, and He reveals Himself within the connection between all of us.

I make an effort in my heart that I want to direct it to a certain quality and begin to approach it. The main thing is the effort in the heart as there is nothing spiritual in the physical action. After all, I strive with my heart to the one I love, I want to be closer to him so that he feels this heartfelt closeness. This is called connection of hearts.

We want to give to each other. And of course, giving can be in an external form, in the form of a material gift, but by this I express my heartfelt feelings.

How can you direct your heart in the right direction? With the help of a thought. The heart is a desire, and I direct this desire with the help of a thought. Through the thought, it is possible to control the desire like a steering wheel if I rise in my thoughts to a prayer in which my desire is combined with my thought and with my goal. So, I find myself as if driving a car.

The thought comes to us from the Creator, but I can influence and change my thoughts with the help of actions of connection. We connect with our hearts but under the influence of thoughts.
[303312]
From the Daily Kabbalah Lesson 9/22/22, Baal HaSulam, Shamati 42

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Preparation to the Lesson

Lesson on the Topic “Yom Kippur (Day of Atonement)”

Writings of Rabash “One Should Always Sell the Beams of His House”

Selected Highlights

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