Question: Where do the “seven years of satiety” end and the “seven years of hunger” begin?

Answer: Seven years of satiety belongs to spirituality and not to corporeality. In the beginning of the study a person is happy that he found the friends, the study, the teacher, the goal. All of it illuminates to him and that is why he is happy, full of strength, and ready for all the heroic actions.

But after that he must understand in an emotional manner that his progress depends on connections with the others. Seven years of satiety in exile is not a simple state. He didn’t even enter Egypt. Seven years of satiety begins when a person understands that he must progress and meet all the conditions indicated by the Kabbalists and agree with them.

He is willing to connect with others, willing to study, to disseminate with the understanding that only if he reveals unity inside himself will he find the spiritual world. This means that Joseph brings his brothers, the sons of Jacob, to Egypt.

There is no other way. There are no different paths because there is only one law of equivalence of the Light with the desire. Everything is determined by the four phases of direct light and nothing else can be.

Question: If I am now satisfied with everything and I am in the period of seven years of satiety, what should I do: to want it to be over as fast as possible and that the seven years of hunger will come?

Answer: To yearn only for realization of what is written, that we will find ourselves in our unity that comes in the study, in dissemination, and all of it directed to bring contentment to the Creator.

Think only about the connection, and Joseph will bring you to Egypt. Joseph is the point of connection between us and the Sefira of Yesod. When after all your search and experiences to avoid connection, you will agree and will start to connect, meaning correct your soul, then you will find yourself in Egypt.

The brothers of Joseph come to Egypt only when the famine starts in the land of Canaan; it means that they cannot progress. Each one of them grew, but the future growth is possible only thanks to the connection.

It is similar to what is happening with our world that grew in our ego, achieved full abundance, but it is not understood what to do next. Now only the general connection can save the world, but we see how difficult it is to reach it.

We will need to go through the state of famine in the world, also in the physical aspect, the corporeal, and the spiritual. Then it will be ready to connect. The descent to Egypt is a descent for connection. And this is not desirable for a person’s inner qualities and for all the people. The brothers agree to accept Joseph’s advice but with many doubts; they have many fears.

They don’t want to enter Egypt because it obliges them to be one nation, one group, one family, united, because they will live among the Egyptians, meaning, we must be ready to work so the connection will flow from the desire to bestow.

Yesod is a point that bestows upon Malchut and can bestow only when all the previous qualities and all the Sefirot connect to her. Let’s ask ourselves if we are in such a state or not? Do we want to connect in order to be the bestowers, that this is the field where Malchut will be revealed between us?

It is spoken about the group called “the sons of Jacob” that they go and progress towards bestowal, they don’t want to enter Egypt, and therefore, they must enter such states.

But the goal must remain constant through the whole path, and it is to reach bestowal, mutual connection; in it we will reveal the Creator and then we will feel how to bring Him contentment. And by that we will reach adhesion with Him.

About these questions I can answer only one thing—do the effort in order to exit your Egypt and you will see that everything will succeed.
[132389]
From the 1^st part of the Daily Kabbalah Lesson 4/9/14, Shamati #54

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Writings of Rabash, “Rungs of the Ladder” 

Writings of Baal HaSulam “The Peace,”  “I Will Hasten It, Not Rewarded – In Its Time” 

Writings of Baal HaSulam “The Essence of Religion and Its Purpose”

Writings of Baal HaSulam “The Essence of Religion and Its Purpose”

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Question: A person should feel the darkness of Egypt as an intolerable state so that he would want to exit it. What should he do so as not to simply escape the unpleasant feeling but to accept the domination of the Creator?

Answer: According to our nature we are not able to remain in an unpleasant state, unless we have no choice: if someone pressures me and holds me. I want to run away but can’t, so I remain in the unpleasant condition. This can be physical when someone holds me to give me an injection, for example, like we do with babies. Or society can put pressure on me, and then having no choice I do what is required of me. That is, I am in a condition that I suffer, but I am being pressured and cannot escape.

By nature I run away from anything that I don’t like. This is the desire to enjoy. If I feel even “one gram” of discomfort, I want to get away from it. However, there are different compelling circumstances, problems, and calculations that force me to continue to suffer, having no choice not because I wish to, but because of the pressure that is put on me. This pressure is called exile; I am under pressure and remain in that state and suffer.

You are asking is the opposite: How can I feel greater suffering so I could feel I am in the Egyptian darkness, in such great evil, so I will want to exit it? Then it seems to be no problem if I put myself into a state of suffering.

But I can’t bring myself to such a state of suffering; it must be justified somehow: by public pressure or a cause that illuminates from afar, like a gift or reward. If I am a desire to receive, I cannot cause myself harm unless I will receive a reward that exceeds the pressure I experience or the efforts I make in return. How can I bring myself to feel the exile in Egypt?

First, I bring myself to the exile in Egypt in different ways that are not related to spirituality. This means that I don’t inflict pain upon myself or live a hard life. I cannot do that. Egypt must be a very special state for me in which I suffer because I cannot connect with the other shattered parts of the one soul because Pharaoh dominates us. This state pressures me and there is nothing I can do. I cannot get rid of its presence in the connection between us despite all my efforts. This is called Egypt when I am ready to give anything to kill Pharaoh, to get him out of my system, or to rise above him.

There are many inner discernments here: inside him, outside him, why does it say “Let my people go,” why is it impossible to be free in Egypt, how do we come out of Egypt, and why do we take the vessels with us and only Pharaoh remains in Egypt? Indeed, nothing remains in Egypt except Pharaoh. Everything else is taken out of Egypt. These desires die there or are taken out.

All these definitions have nothing to do with earthly sufferings, but are about one thing only, the connection between us, in order to discover the Creator in it and thus delight Him. After all, the Creator wants us to discover Him. Therefore, we must work continuously on this point in the group and feel that the only thing we lack is connection. If you simply want to exit your ego (and perhaps this is indeed what you want), it is only because it brings you many troubles. Then, you try to switch the small ego to a bigger, more sophisticated ego, but you still want to work for Pharaoh.

Working outside Pharaoh is possible only if you yearn for connection in order to discover the Creator’s attribute and thus delight Him when you take on His form and wish to resemble Him. You must examine this point carefully.
[133356]
From the 3^rd part of the Daily Kabbalah Lesson 4/13/14, The Zohar

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Writings of Rabash, “Rungs of the Ladder,” Article 18

Writings of Baal HaSulam “The Nation”

Writings of Baal HaSulam “The Nation”

Writings of Baal HaSulam “The Essence of the Wisdom of Kabbalah”

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Writings of Rabash, “Rungs of the Ladder,” Article 23

The Book of Zohar — Selected Excerpts “Parashat,” “Excerpts Items for Passover”

Talmud Eser Sefirot, Vol. 6, Part 15, “Histaklut Pnimit,” Item 42

Writings of Rabash “Dargot HaSulam,” Article 926

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Question: How can I choose whether to act in favor of my ego or in favor of the environment? After all, my ego sometimes confuses me and convinces me that the good of the environment is different from what society defines as good.

Answer:  If the group says something, it is undoubtedly a sign that that’s the way it should be. It is said: “They have eyes but cannot see.” How can you believe your own eyes? If the group tells me that something has to be done, I can organize a discussion, a workshop, but eventually I have to accept the group’s decision.

The same rule applies to the relations between the teacher and the students, as it is written: “Educate a child according to his ways” (Proverbs 22:6). If the group makes a certain decision with regard to its way, I go along and cannot rush forward since I will not be allowed to discover any more from above unless it is according to the group’s opinion, desire, decisions, and perspective. I cannot judge the group and myself. I am even mistaken in my self-judgment and continuously arrive at the wrong conclusions. This is undoubtedly what happens.

Question: So what can fuel a person if he believes that the group is wrong?

Answer: Of course I always believe that the group is wrong, but I don’t need to pay attention to such thoughts. Of course I think that everyone is wrong and I am right. But if the Creator has brought me to the group and told me “take,” I have to accept this fate. But how I can I accept it if I don’t agree with the opinion of the environment, am not incorporated in it, and do not connect with the friends?

I am not objective because I judge everything with my corruptions (“one judges according to his own flaws”), according to my ego. The friends also arrive at egoistic conclusions and they may have been studying not as long as I have, may understand less, but if they have one general opinion I have to accept it. This is my environment and I have to grow in it because I cannot grow all alone. I have to accept their opinion as if it were my mother’s opinion, like a womb to which I have to adjust myself, and the upper force will complete the work.

The environment is the form with regard to which I have to shatter my ego and turn it to bestowal. This is the reason that it is said “Educate a child in according to his ways,” which means that we have to take his way, his desire, his progress, into account and thus advance. It cannot be done differently.

Otherwise there is nothing I can annul myself with regard to. The Creator is not by my side. The group should always be the Creator for me—more and more so. Therefore it is said: “from the love of the created beings to the love of the Creator.” If I stabilize myself with regard to the group, I will begin to see the Creator through it because the form of the group is the form of the upper.

We have to discuss and to clarify all these issues and to consult the teacher, but once the group makes a decision I have to annul myself with regard to its opinion. A person cannot benefit if he has complaints towards the group and if he leaves it and disappears. All his complaints, his desires, and his thoughts are worthless if he doesn’t annul himself with respect to the group. This is the only reason they were given to him.

The group also provides me with the power to annul myself. I receive the Light that Reforms through it, and it is clear that I have no power of my own. But I already understand that my miserable, temporary thoughts and desires and the group’s thoughts and desires were given to me only so that I should demand the Light that Reforms and adhere to it more and more.

An embryo doesn’t need the womb but needs the force that he gets through it and which formats its body similarly to the upper. The upper isn’t the womb. The womb is only the temporary means so that I should adapt and annul myself with respect to the upper, but, at the same time, I don’t reveal its form.

When I receive the Light that Reforms I build myself, am born, and keep growing. This is I how I build my human image, and from that image I discover who the upper is. The Creator has no form of His own. My corrected form is called the Creator. “And call me after the name of the Creator.”
[128083]
From the Preparation for the Daily Kabbalah Lesson 2/14/14

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Writings of Rabash, “Rungs of the Ladder,” Article 1

Writings of Rabash, “Rungs of the Ladder,” “What Placing the Candle on the Left Means in the Work”

Talmud Eser Sefirot, Vol. 6, Part 15, “Histaklut Pnimit,” Item 36

The Book of Zohar — Selected Excerpts “Parashat,” “Excerpts Items for Passover,” “The Exodus from Egypt” 

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Writings of Rabash, “Rungs of the Ladder,” Article 14

Writings of Rabash, Letter 72

Talmud Eser Sefirot, Vol. 6, Part 15, “Histaklut Pnimit,” Item 30

Writings of Baal HaSulam “Igrot,” Letter 13 

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We must be concerned about fuel for advancement and the quality of the work, and not just run after the quantity. Otherwise, this will lead to a great fall. We must sit together and think about a method for approaching people. The moment you seriously begin to take care of the general public, you will get a second wind. Now, you feel tired after a long run. Even though you had great success, this no longer excites you and doesn’t give you the same vigor as you had before. You have gotten used to being successful and there is nothing new about it. Everything comes to an end and you have begun to get sick and tired of it.

It is like the four phases of Ohr Yashar (Direct Light). Why can’t the first phase go on forever? This is because, after it (Aleph-Lamed-Peh) finishes, the second phase (Bet-Yod-Tav) begins. After that finishes, the third phase begins.

The Light influences the desire and constantly changes it. Eventually, it becomes qualitatively new from reception to bestowal, from Hochma to Bina. So, the same thing will happen in our work as well. It is impossible to play the same game until the end of life.

When people fall in love, they swear that they will love each other until the end of their lives, but it is clear that love will fade before we die, for we evolve quickly. In our day, development is very rapid, so people marry and divorce a number of times in their lives.

It means that each state will end and we shouldn’t wait for it to happen. Already, in advance, we should understand that even though our dissemination work is productive, correct, and good, and we cant diminish its importance, it already requires additions. It is up to us to think about the quality of the work, for every new level is attained by improving the quality.

It means that the connection with people must be more qualitative. The next stage is precisely the same as the previous one, but with a greater level of connection. We need to meet with the same people we already have contacted and begin to teach them the method of correction. It is necessary to send explanatory material to them, to have workshops and unification evenings with them, and to teach them through the television channels and the Internet to continually keep them interested. It is as if we enrolled them in a school, and now it is up to us to begin the first grade.

As a result of this, we will become a conduit that connects people with the Creator. We are not yet this conduit, rather, we have only reached the first point of contact.
[135712]
From the 3^rd part of the Daily Kabbalah Lesson 5/21/14, The Book of Zohar

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Question: How do I get to the point where I receive every feeling at every moment correctly?

Answer: The most important thing is to be detached from yourself and try to adhere emotionally and mentally to the Elyon (Upper One). I want to see myself as the Creator sees me.

Why do we love little children? It is because they behave honestly and naturally, without hypocrisy. A child wants something, he grabs it. With him, everything is simple and open, in other words, within one layer of behavior: As he feels fulfillment from nature, that is how he acts. Adults make all kinds of calculations, so they cannot tolerate themselves or others.

However, when we look at a child, we immediately see what motivates him and what directs him. We see his character. After all, he behaves very simply and in the present. This is one-dimensional behavior, behind which nothing is hidden. That is how we must look at ourselves from the point of view of the Creator and how He created me, fulfills me, and changes the Reshimot (Reminiscences) in me at every moment, thanks to which I constantly discover myself in a new situation and in a changing world.

The Reshimo defines who I am inside and how I receive the world. I must constantly realize the Reshimo as if “There is none else besides Him,” the good and that does good. In relation to my inner state, the outer world, and in relation to everything, the unity of the higher providence is revealed.

If I try to look at everything that is happening through the eyes of the Creator as much as is possible, then thanks to this, I begin to learn and become like Him, like a child imitating an adult. Apparently, the child receives no benefit from this, but in spite of it all, he wants to be like the adult. This is also how we grow.

The main thing is to divide the two layers of the skin: that which is connected to the flesh and the outer layer. We then acquire a more objective view of ourselves from the side.

All advice is derived from here: accepting the opinion of the environment, the opinion of the group, instead of my own opinion, and adhering to a friend and making my desire like his desire. In forma like this, we gradually begin to separate from ourselves and see ourselves from the side.

I ask the Light to influence me and give me understanding, feeling, and recognition of the need to do something with myself. I also want to change.

A beast adheres to the Reshimot that arise within him and realizes them without any external request. This is called instinctive, natural behavior on the level of the still, vegetative, and animate.

If I want to get away from this behavior and look at what is happening to me from the side, I begin to examine my behavior and change it. Here, I need the Light that Reforms; I need the group. This is the point from which I begin to develop on the level of Adam (Man/human), the first point from which Adam begins to grow in me above the instinctive, beastly behavior.

It could be that I continue to act under the influence of my instincts because I have no possibility of being released from them. However, I constantly try to see myself from the side, like a person who walks next to a dog and holds him by a leash.

In the meantime, we see that the beast manages the person. However, he consciously lets his donkey do this so that, in the meantime, he can teach it. When we train a wild animal, first of all, we do what it wants so that it will get used to the person next to it, and after that, we are able to mount it and gradually begin to ride it.
[134430]
From the 1^st part of the Daily Kabbalah Lesson 5/4/14, Writings of Rabash

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