Writings of Rabash, “Steps of the Ladder”

The Book of Zohar, Selected Excerpts from The Zohar for Purim

Talmud Eser Sefirot, Vol. 6, Part 15

Writings of Baal HaSulam, “Introduction to The Book of Zohar,” Item 11

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Writings of Rabash, “Steps of the Ladder”

The Book of Zohar, Selected Excerpts 

Talmud Eser Sefirot, Vol. 6, Part 15, “Histaklut Pnimit,” Item 221

Writings of Baal HaSulam, “Introduction to The Book of Zohar,” Item 10

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Baal HaSulam, “Matan Torah” (The Giving of the Torah), Section 17: From all the above, we can understand one of the most perplexing phrases of our sages: “All of Israel are responsible for one another.” This seems to be completely unjust, … But according to the above said, we can understand their words very simply; we have shown that each of the 613 Mitzvot in the Torah revolves around that single Mitzva: “Love thy friend as thyself.” And we find that such a state can only exist in a whole nation whose every member agrees to it.

We truly will have nothing to wait for and no hope that we can reach such an intensity of connection that is called love of others from our egoistic state, even though we have a group and study, unless we work in a dimension called the entire nation.

There must be an integration of very many connected desires here in which each one discovers his unique character, and then, to the degree of the full mutual integration between them, it will be possible to reach such a powerful desire that will attract the Light that Reforms, bringing them the quality of love.

The sons of Jacob were unable to reach this love, this intensity of desire, as long as they were closed within their family, and there was even hatred among the brothers, which testifies to the intensity of the desire required for correction. This is because each one had a different mother, his own share in the house of his father, and his own character.

However, even this was not enough for their connection, beyond rejecting each other, which would give them a fulfillment called love. Only when the great ego called Pharaoh was added to them and after they had gone through 400 years of the Egyptian exile and discovered all the levels of the ego, was the intensity of the separation sufficient for them to be called a nation instead of a group.

The idea here is not quantity, but speaks only about quality. Therefore, after they received additional ego, additional density, they began to call themselves a nation and merited to receive a means to make a correction that became imperative for them. This is because they no longer could correct anything themselves as brothers who felt themselves to be members of one family before their entry into Egypt.

With the exodus from Egypt and the heaviness of heart, after they took all the vessels of the Pharaoh, they already began to require the Torah.
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From the 5^th part of the Daily Kabbalah Lesson 5/27/14, Writings of Baal HaSulam

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Baal HaSulam, “Matan Torah” (The Giving of the Torah), Item 16: For then, each member of the nation was asked if he agreed to that exalted work. And once each and every one in the nation agreed to it in heart and soul, and said “We will do and we will hear,” it then became possible to keep the whole of the Torah, and that which was previously impossible became possible.

To reach the state of receiving the Torah, first we need a heaviness of heart that is called the Egyptian Exile, darkness with heaviness of the heart, a reaction from the ego, the desire to receive. The more that it grows, the more terrible it is and kills the person. We must feel that the Creator is concealed and we have a great need to discover Him, meaning discovering the characteristic of bestowal.

Specifically the Creator is what is called the discovery of the characteristic of bestowal, and not some mystical power that serves us the way we imagine within our ego.

We decide that the desire to receive is darkness to us, and the desire to bestow is the Light. And it is impossible to receive the Torah, meaning the Light that corrects us and raises us above the desire to receive to the desire to bestow, except in a group that will be big enough in intensity, quantity, and quality.

In this group we must gather people who support each other and are ready to devote their lives for the benefit of the society. They are sure that the best thing is to be dependent upon the opinion of the society.

This doesn’t mean that a person throws himself egoistically into the hands of the society so that it will be concerned about him and he doesn’t need to think about anything. He also doesn’t do this absent-mindedly, throwing himself into a group and thinking that whatever will be will be. No, rather the concern in overcoming his ego, in understanding all of his power, emotion, and intellect, is that he nullifies himself towards the environment, rising above his emotion and intellect.

Being a very wise, sensitive, mature, and serious person, he nullifies all this and accepts the opinion of the society, which is the opposite of all of his knowledge. He sees that this completely refutes his healthy intelligence, his logic, his mental strength, and his vision of the world; he discards all of his data and nullifies himself toward the society.

Just imagine what kind of difficult work Rabbi Yosi ben Kisma did in nullifying himself before his students. Certainly he didn’t actively show this to them in order not to ruin them. But he himself accepted being in the small, wretched, beginners group that the Creator arranged for him, and made himself even less and lower than them.

In order to get energy for spiritual advancement, a person must nullify himself towards the group. This is done “above reason” and is extended into all areas of life, but this happens only after many very serious calculations.
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From the 4^th part of the Daily Kabbalah Lesson 5/26/14, Writings of Baal HaSulam

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Writings of Rabash, Letter 47

Talmud Eser Sefirot, Vol. 6, Part 15, “Histaklut Pnimit,” Item 211

Writings of Baal HaSulam, “Introduction to The Book of Zohar,” Item 10

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Question: How can a person stop himself from condemning the Creator?

Answer: A person cannot stop himself from doing so. We are not in control, at best we can request. By requesting, we operate the Light that Reforms, but we don’t perform the actual action. Only the Light can perform the correction.

The Light of the “world of Infinity” that appears at my request by fulfilling my desire to improve—to get closer, to adapt myself to the Creator—performs the necessary actions. Only the request is mine, and it must be only in order to bestow so that I will be attracted only to bestowal and that my accounts are only according to that.

I don’t take my feelings into account. It makes no difference if it feels good or bad, and I only see to what extent I can justify the Creator. This is the only thing that hurts me. My pain is not related to my corporeal body but to my attitude toward it. Will I be able to justify the Creator on top of my feelings in my corporeal body and to be adhered to Him until I love Him, or not?

In the meantime, my living flesh is cut seven times a day, but I prefer the point of adhesion in its posterior. Then, its face is revealed, which is indeed a great pleasure, but absolutely not in my old, egoistic vessels and not in the same Light of pleasure that I thought about and expected.
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From the 1^st part of the Daily Kabbalah Lesson 5/19/14, Writings of Baal HaSulam

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Question: What is the meaning of preparing myself for continuous emptiness and the feeling of this filling?

Answer: There is the correction of the vessels and the filling of the vessels. Everything takes place inside a person and I have to prepare my vessel in order to receive everything as good and nothing more is needed.

I receive everything that I have from Above, from the Creator, from there is none else besides Him, and therefore I have to yearn for feeling good only from the fact that I receive from Him. This is called the purification of the vessels, the level of Bina, Hafetz Hesed. My desire to receive is corrected to such an extent that it doesn’t demand anything for itself except for the feeling of connection with the Creator, which is what fills it completely.

I don’t care about any state that may come, ranging from the best to the worst, all the terrible emptiness and different extreme states, since I am above my vessel with a Masach (screen) and the Ohr Hozer (Returning Light).

If I am adhered to the fact that everything comes from the Creator, I fully accept every state with my complete mind and to the depth of my heart, in all my accounts, desires, intentions, and feelings. This is called the level of absolute bestowal, Hafetz Hesed, the first essential correction of the desire to receive, after which it is possible to reach bestowal unto the Creator. This is a kind of cleansing from my ego.

If the state comes from the Creator and I am in a world that is totally managed by the upper force, I don’t care about what I feel in my desire to receive. If it was sent by the upper force, it must be good, and therefore I am calm.

I don’t feel that I am a hypocrite and I don’t pressure myself, but actually feel that I am truly in a state of correction. Anything can take place in my mind and heart, but I only want to be adhered to one point, to the thought that it comes from the Creator.

Therefore, I am in actual bestowal in Hafetz Hesed, on top of all the events that can possibly come along, be it wars, troubles, fears, anxieties, conflicts, eruptions, the worst possible events and the best ones, I know that it comes from the Creator and this thought is enough to cover all the feelings in my desire to receive.

A very strong Reforming Light that comes from above is necessary for such a correction, the Light of Hochma that affects my desire to receive and raises it to the vessel of Bina. But in the meantime it illuminates in a concealed manner, in the form of the Ohr Makif (Surrounding Light).
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From the 1^st part of the Daily Kabbalah Lesson 5/19/14, Writings of Baal HaSulam

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Writings of Rabash, Letter 39

The Book of Zohar, Selected Excerpts — “Correction and the End of Correction,” Item 46

Talmud Eser Sefirot, Vol. 6, Part 15

Writings of Baal HaSulam, “Introduction to The Book of Zohar,” Item 8

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Writings of Rabash, “Steps of the Ladder,” Item 21

The Book of Zohar, Selected Excerpts — “Correction and the End of Correction,” Item 228

Talmud Eser Sefirot, Vol. 6, Part 15, “Histaklut Pnimit,” Item 203

Writings of Baal HaSulam, “Introduction to The Book of Zohar,” Item 5

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Spirituality works digitally (discretely), with individual boxes, drives (impulses): start-stop, start-stop. It cannot be otherwise if we must reach decisions.

The system itself is integral, analog, the beginning and the end are always equal: Everything is found at rest and in balance, and the Light of Infinity fills everything.

But if we are talking about me after the shattering and the process of correction, then I am cutting through layer after layer of desire to work with them. So my advancement is digital, in boxes, in discrete actions and pieces, as it is said, “One penny and another accumulate into a great sum” (Baba Batra 9b). But the final account is round and analog.

 So the calculation is integral, we make a connection from zero to 600,000 souls, but in the end an integral sum emerges from zero to 600,000, equal to Ein Sof. Through mutual integration we reach a state where the sum of the isolated observations becomes infinite through the participation of the “stony heart” that completes all the corrections in a circle.

We are only ready to do defined and limited corrections and never attain Infinity, never perceiving what Infinity is. But in the end a unique Light is discovered, “Zivug de Aka’a Rav Pa’alim uMekabtziel,” (Samuel II 23:20): “Tears that fall into the great sea” and in this manner we complete all the parts of Malchut that were lacking for a complete circle.
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From the 4^th part of the Daily Kabbalah Lesson 5/19/14, Writings of Baal HaSulam

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