Lesson Preparation

Writings of Rabash, Vol. 1, Article 31, “Concerning Yenika [Nursing] and Ibur [Impregnation]” (1986)

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We see that people are ready to create all sorts of unions, clubs, and communities to talk about connection and love of neighbors and to build connections with each other. Yet, all this is only up to a certain limit: until the evil of egoism is revealed between them. As soon as a person’s egoistic nature is revealed, this is where everything ends and the union breaks up.

From this point of the disclosure of evil, the person’s spiritual work should begin. It is a critical moment even for a Kabbalistic group where we can stumble if we fail to overcome the revealed evil and build a ten.

A ten should be built from “bricks,” from each one of us who annuls himself and joins the ten in order to build a common construction. The question is whether we can overcome this critical point or remain in it like in an ordinary club or union. It is very revealing to see how various alliances and methodologies collapse at the same point, unable to overcome this barrier and continue advancing further toward even stronger inner connection in order to construct a construction of unity out of themselves.

This point, which must exit the desire to receive for oneself and begin taking care of others, is called Israel (Yashar-El) because here a person wants to resemble the Creator, to be His representative in this world, a connecting channel.¹
From the 1^st part of the Daily Kabbalah Lesson 3/11/19, Surrender (Subjugation)
1 Minute 1:42:00

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Lesson Preparation

Writings of Baal HaSulam, “Preface to the Wisdom of Kabbalah,” Item 20

Lesson on the Topic “Building The Future Society”

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Lesson Preparation

Writings of Baal HaSulam, “Preface to the Wisdom of Kabbalah,” Item 17

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Lesson Preparation

Writings of Baal HaSulam, “Preface to the Wisdom of Kabbalah,” Items 1-16

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Lesson Preparation

Writings of Baal HaSulam, Shamati, Article 37 “An Article for Purim“

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Lesson Preparation

Writings of Baal HaSulam, “Preface to the Wisdom of Kabbalah,” Item 12

Writings of Baal HaSulam, “Preface to the Wisdom of Kabbalah,” Item 14

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The transition is a short and difficult period because it requires you to leave the old place, those special conditions in which we are located, our properties, and move on to new qualities. That is, we are obliged to leave the previous, familiar and comprehensible conditions under which we have already established contact with each other and created a common Kli in a certain form. Suddenly, we find ourselves in some intermediate state, incomprehensible, unknown, unstable, and confusing, containing several new, changing conditions, until we reach a new stage.

This new state is also unfamiliar, incomprehensible, and takes time to stabilize. There are people who adapt easily to such changes, while others have great difficulty. But in any case, the transition period is not easy for anyone. Our basic level is the animate one. An animal dislikes change. It exists according to its nature. However, now the human level is changing in us, and such changes cause us to constantly experience new feelings, confusion, and unsolvable contradictions.

First of all, one needs to understand that the transition period belongs to the human level and that without these changes, it is impossible to become human. Although it is not easy, Kabbalists must go through them. During the transition, a person loses self-control and does not understand how and exactly what to control because internal parameters change and the perception changes accordingly.

And besides, a person has no understanding where the change is or what is right and wrong. There are conditions that are very difficult to overcome. The only solution in this situation is to focus more on the action than on the thoughts: to connect more strongly with the group, the friends. You will then find yourself in a new state. There is no doubt that the next new state requires us to have greater connection with the group.

In the material world, transitional periods last billions of years, but on a spiritual level such a transition takes a few years, accommodating a lot of huge changes. We are moving from one world to another and even not once, but several times. Let us hope that we will make this transition with understanding and that we will support each other because this is a transition to a spiritual level.¹

The whole world should be perceived as a person’s own spiritual Kli. There are friends in this world who think the same way I do and strive for the same goal. This is my support, my properties that are in solidarity with me. But there are those who have not yet been corrected and I need to try to bring them closer to me, correct them, and include them in myself. I myself am the most flexible part that I can dispose of, and therefore, I can descend to others, absorb, embrace, lift, and give the correct form to our connection.

The whole world should be considered as my soul, which I attach to myself gradually, circle after circle: from the first circle, my “I,” then my friends, the world community of Bnei Baruch, and then the whole world.

The transition period is the time of the learning about one’s own soul, the Kli. The whole world is my soul and I need to gradually start to attach it, take care of it, and include it. This is not just the outside world with many different nations, the inanimate nature, plants, animals and other galaxies. Such a picture only appears in my imagination. In fact, all of reality is within me, and I include the whole world.

Every person must say: “The whole world was created for me,” and so I must constantly take care of correcting the world and fulfilling its needs. In essence, I see flaws not in others, but in myself, and I pray for my correction until this entire reality is included within me, and I will see it as the ten Sefirot of my spiritual Kli.²

By changing my properties, I see how the world changes. The world is a projection of my properties. It only seems to me that it exists outside of me, but in fact, it is only inside of me, as if there is a projector inside me that projects my properties outwardly in the form of a picture of the world. Therefore, by changing my properties, I can change the world by projecting a film that I see in front of me.³

The group is given to me so that I can form my inner world inside it, as if it is my external reality, and begin to manage both worlds. Looking at the external reality, I change myself from the inside, and when I look at my internal reality, I know what needs to change from the outside.

The outside world is given to me so that I can see my inner properties with greater resolution, with more details. We must be grateful for the opportunity to see the world outside ourselves because it gives us a very accurate, wide, deep and rich knowledge. If we looked at these properties within ourselves, we would not see anything.

We change the properties within ourselves and do not really understand how this affects everything. Only by changes in the external world can one judge the essence of his internal changes. By correcting relationships with friends, I correct my inner qualities. This happens until all the friends are in my heart and turn into ten Sefirot, given to me each time to tune myself to the perception of a higher spiritual reality.⁴
From the 1^st part of the Daily Kabbalah Lesson 2/17/19, “Bnei Baruch as a State of Transition”
1 Minute 0:20
2 Minute 7:20
3 Minute 17:23
4 Minute 23:40

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Lesson Preparation

Writings of Baal HaSulam, “Preface to the Wisdom of Kabbalah,” Item 6

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Baal HaSulam, “Introduction to The Study of the Ten Sefirot”: There is a great need to explain once and for all why the coming of the Messiah depends on the study of Kabbalah in the masses, which is so prevalent in The Zohar and in all the books of Kabbalah. The populace has already discussed it pointlessly and it has become unbearable.

Even all those who do study the Torah, every grace that they do, they do for themselves. In that time, the spirit leaves and does not return to the world. This is the spirit of the Messiah.

The problem is that people separate everything that happens from the upper root and do not want to see that the upper force acts in everything. “There is no place free from the Creator,” there is no action that would be performed without His participation. This happens at every moment of our life. A person should realize that all his desires, thoughts, and actions, even the worst ones, are dictated by the Creator, and he should determine his attitude toward His actions. Then, he will come to adhesion with the upper force, in his current state.

A person justifies the Creator, realizing that He is acting to correct his attitude to what is happening. The Creator leads him through all sorts of states that are not justified from the point of view of an animalistic, rational logic. But trying to attribute everything to the Creator “besides whom there is nothing,” a person changes his attitude to what is happening. The main thing for him is to attribute everything to the Creator in order to please Him. He does not take into account his unpleasant feelings, fears, hurt, pride, etc.

First, he decides that everything comes from the Creator, but he cannot justify Him for his pain. Then he agrees with the unpleasant state, realizing that it is necessary. That is, he already justifies the Creator who corrects him in this way, but he still feels bad. And in the end, he rises above his bitter feeling due to the importance of the goal, which covers the material pain felt in the desire to enjoy. In this way he achieves devotion to the Creator.

All the previous stages are called “a slave,” a “handmaid helping the mistress,” his corrected desire, Malchut.¹

In the state of Lo Lishma, I attribute all actions to the Creator, I try to cling to Him with all my thoughts and desires, connecting everything that happens in the world to Him. After all, “There is no one else besides Him.” But at the same time, I still add my feelings to it, feeling pleasant and unpleasant events, wanting some of them and not wanting others. That is, in everything that happens, my personal interest is present consciously or unconsciously.

I find myself thinking that I would like a different outcome of events and regret what happened. Sadness and regret testify to the fact that I am not pleased with the governance of the Creator. There is no doubt that only He governs me, but I still do not agree with Him, I am not devoted to Him. If I do not remain completely joyful in any state, bad and good, it means that I am not in adhesion with the Creator.

This state is called Lo Lishma because I would like to slightly turn each state to a more pleasant direction for my feelings and understanding. This indicates lack of adhesion.²

It is necessary to decide in practice whether all the states I feel come from the Creator or not. Different stages are possible here: greater concealment or greater revelation. This decision is made in the mind. And besides, it is necessary to define in feeling: is what is happening pleasant or unpleasant to me? Do I agree with it more or less? Am I joyful or not?

I must agree in my mind, heart, feelings, and with my reason that everything comes from the Creator and everything is beautiful; that is, the Creator is good and does good and there is none else besides Him. Good that does good, according to my feelings, and there is none else besides Him, according to my reasonable conclusion, my action. That is all we need to do.

If we have not yet achieved this, we must attract as much reforming light as possible through the ten and address the Creator with a prayer. And the main thing is to increase the importance of the Creator, His singularity in everything: He is the first and He is the last; everything is only from Him.³
From the 1^st part of the Daily Kabbalah Lesson 3/1/19,  Baal HaSulam, “Introduction to The Study of the Ten Sefirot, Item 31″
1 Minute 12:35
2 Minute 35:05
3 Minute 1:17:50

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