Question: If we connect in caring for a friend’s healing, the outcome will be positive and then we will feel proud of that. It turns out that it would be an egoistic receiving of reward.

Answer: It makes no difference. We must look at things realistically since the egoistic awakening and the reward are also necessary. We need to be sure that we are a force. We are not on the level of working without feedback, yet when the mere effort or working for the Creator without a reward is the reward for us.

At the moment, we cannot even do that and don’t feel the system on a level that allows us to work in a void. I operate and all my efforts disappear, while I must feel bestowal and certain limitations. Therefore, we need feedback.

Question: How can we improve the quality of our concern for our sick friend?

Answer: First of all, the concern we feel for him should teach us to be together in one thought, on one level. At the same time, we must hope that we will learn to add our intention to this thought, that we unite thanks to our concern and use this connection on the next level in order to think about the Creator and to establish the necessary conditions for His revelation. The Creator is not revealed in each of us, but in the connection between us.

Thus, when worrying about a sick friend, each one should feel not his own personal concern for him and how we should spur each one to feel that, but how we all are mutually connected. We want to feel the network of connections among us and the revelation of our concern for a friend in it. This is the only thing we care about since our networking is working on the correction.

The main thing for us is to feel the connection since it is our only collective soul in which the Creator later will be revealed. Thus, we move on to the next level, to the system that is external to us, and begin to feel the cobweb of the actual connection, not ourselves and our egoistic desires that are in its meeting points and its connection.

If we begin to work this way, we begin to affect the whole system. By reviving the cobweb of the connections between us, like the web system on the Internet, we begin to prepare it for the revelation of the Creator because the force that goes through the system that ties, revives, regulates, and manages everything is called the Creator.

When we begin to tune into this system of mutual connections, we will be able to feel the Internet web system that was created by people. Our connection will begin to affect it according to the law of equivalence of form and people all over the world suddenly will begin to wake up.

Can you imagine how everything will change? Just as a person’s thoughts constantly change, so will the mechanical, electric system of the mutual connections between people begin to change. The general egoistic human brain—the mutual connection that includes everything that is revealed today in the Internet web system—will begin to change in form thanks to the fact that we are becoming active parts in our spiritual system.

People all over the world suddenly will feel the new current that the system of the relations between them has entered: a new force, new thoughts, and a new moral state. They will feel it since the spiritual system will affect the lower web system like a root affects the branch. Therefore, we soon will discover very interesting options.

However, going back to the question about the sick friend, it is important that we understand that he is the factor that spurs us to collective bestowal unto the whole system so that we will be able to connect and bestow unto the Creator a form of bestowal that He expects of us so much.

We really want our friend to be with us constantly and to recover and return to the group. We constantly must think about it seriously together. The Creator provides us with a reason from above so that we will connect and focus all our thoughts and actions on our unity and eventually for the sake of the Creator.
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From the 2^nd part of the Daily Kabbalah Lesson 10/8/14, Writing of Rabash

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Baal HaSulam, Sages Fruit, Article “Wrong Time to Gather the Herd”: It’s prohibited to separate oneself from the society and ask for oneself, even for the sake of pleasing the Creator.

One should address the Creator, having the purest thoughts and ideal desires that are not for one’s own sake, but for the sake of others or for His sake. But if one prays to the Creator on one’s own, alone, the prayer won’t rise to Him. Rather, it will stay with the person who prays.

We can continue screaming for a thousand years, but it won’t help us at all. The spiritual system doesn’t hear solitary requests. A single person is unable to raise the desire to be connected with others, the desire that elicits the correction from Above. This demand has to be raised together with other similar desires, as part of a common desire to unite. Then the Light that fulfilled these desires before the shattering took place, when all desires were one whole, will automatically descend.

Praying for the entire society is the only possible type of prayer. Those who are detached from their surroundings as well as those who pray only for their own sake harm and destroy their souls. The Light won’t respond to such an appeal. It is said: The Creator says to all proud men: “We cannot dwell in the same abode you and I.”

It’s impossible to get out of one’s surroundings if one doesn’t wear the vestments of pride. One’s separation from the group automatically implies that one becomes more selfish. Detachment from the group is a result of various spiritual “moves,” not physical ones. No matter how justified one’s separation looks, it always is an outcome of one’s increased pride, wickedness, and egoism.

Praying alone makes one involuntarily abandon one’s community, thus ruining one’s soul, an aspiration towards the Creator. A sensation that one’s soul is implanted into a corrected community, in each of our friends not as a discrete part, but as an inseparable element of the whole system signifies a complete correction of the body (the general desire).

The category “we” becomes the only one that really exists. The sensation of “I-ness” vanishes since it is given to us only to make us understand that we are placed outside of the spiritual ladder.

“I-ness” exists only in this world. The lowest spiritual degree, as well as all other 125 spiritual steps, is based solely on “we” and the sensation of “we” becomes higher with each next step. The “I” disappears at the level of this world that is called the imaginary world since it exists only in our shattered desires.

Spirituality is felt only in the “we.” This notion includes me, you, him, and other friends connected together. It is quite a weak spiritual level of the world of Assiya at which clarifications and shatterings still occur. The world of Yetzira is nothing like that. There, in the world of Yetzira everything is truly connected into one whole. The world of Beria is a preparatory link for attaining a complete correction in the world of Atzilut.

This explains why we should never forget that spirituality can be felt only through the connection among us. It is said, the minimal Kli (vessel) is comprised of two. Ten people constitute an ideal structure. This is stated in The Zohar and Rabash’s articles.

For thousands of years, humanity did not have such wonderful conditions! We have to take advantage of our developmental stage and implement the transition from “I” to “we” as efficiently as possible.
[145361]
From the Convention In St. Petersburg “Day Two” 9/20/14, Lesson 4

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It seems to us that a prayer is a canonized appeal to a “human-like” object. However, in this world, we understand the notion of prayer incorrectly. In fact, at any given moment, whatever we do, we always pray, meaning we express our desires. The expression of our desires is called a prayer.

Kabbalah is a system of relationships with the upper force that began at the time of Adam. It is the most ancient wisdom in the world that began 5,775 years ago; a human by the name of Adam initiated the relationships with the upper level of nature that is now called the Creator because it stands for the system that created us. This explains why the most basic and correct definitions should be borrowed from the wisdom of Kabbalah.

Adam called the manifestation of human desires a prayer because our constantly changing desires modify the system we live in. The system reacts to our prayers directly since we act within its boundaries. So, we constantly pray, thus the system continuously changes, thereby impacting us.

That’s why we have to correctly direct our desires, concentrate on the system we exist in, thus shaping joint intentions and promoting our internal advancement so that we can influence the system purposefully instead of chaotically impacting it by having diverse desires. For that, we unite in groups and encourage each other, thereby approaching certain intentions and desires, and defining a vision of our future. Our focused exertions affect the system greatly; therefore, it begins reacting to our influence very sensibly.

When we interact with each other, we start feeling a great need for the property of bestowal and love, the quality of integrality and mutual aid. When we effectively and strongly influence the system, it begins influencing us. This “feedback” can dramatically modify us even if we don’t have a desire to change deep inside us.

Because we are egoists, we have only one type of desire. That’s why we are unable to demand from the system that it change our desires and intentions. No matter what, we will always bring up our egoistic incentives. However, the system is built in a way that even if our request is not sincere, it still reacts to our demands correctly. This is because the shattering, the inversion from altruism to egoism, progressed from top to bottom. That’s why when we raise our requests from the bottom up, the system corrects them.

When we are together with the group, we unite; thus, each of us receives a desire to move correctly inside the system. When we impact the system by our willingness to change and rise above our egoistic nature, it responds to us.

Most important is to remember that we are constantly under the system’s influence. Even if we are not yet a corrected element of the system but we manage to stick together in a group and continue our efforts to self-correct, then we influence the entire system in a good way. In return, the system modifies us by its reciprocal influence. By doing so, the system corrects, revives, and rectifies itself.

This explains why everything depends on our prayer, meaning on our having good aspirations even though they are still very small, weak, and primitive. Our aspirations are being calculated within the system. It is a constant cumulative process in which all sorts of reciprocal corrections take place.

It’s essential not to cool down when working in the group. We should support each other, mutually enhance our individual desires, and take advantage of our egoistic properties such as jealousy, envy, and competition. We should use these features to reach the desirable results from others, particularly from our tens, thereby multiplying our desire to improve by dozens of times.

Every friend, becoming ten times greater, will tell the others about their new increased desires. Then, each one of our friends borrows a hundred times more from others, and so on and so forth. It means that when we are in a circle, there are no limitations in strengthening our desires to change.

Moreover, when one falls, others rise. This counterbalance keeps us on a constant move to correction. In this case, we truly can raise our huge desires to the system, urge it to change us and ask it to influence us by reciprocal reaction, the so-called Ohr Makif, the Returning Light, that gradually corrects us.

A self-tuning, self-correcting spiritual system, as any other type of a search engine, constantly explores how to better react to us, absorb us, adapt us to it so that we completely correct and turn into its useful elements. This is how it is built.

The Study of the Ten Sefirot teaches us that the system of the upper worlds consists of 125 levels: five worlds each of which includes five discrete multifunctional blocks (Partzufim), and  each block in turn consisting of five sub-levels (Sefirot). It is a very flexible system that quickly adapts to our demands. When we strive to coordinate with it through our desires and become similar to it, rise to its highest levels and enter a state of absolute homeostasis, connected with it, then the system immediately reacts to our desires and corrects us in a certain way so that we turn into its active, useful, and internal components.

Then we begin controlling the system due to the fact that previously we were its corrupt elements, whereas at this point we approach a state of correction. This is an extraordinary, miraculous property: If an uncorrected particle strives to self-correct, it influences the entire system much stronger than its already corrected elements.

Due to the fact that we are positioned between the system’s corrupt and corrected layers, we have a chance to sense, understand, analyze, and synthesize the properties and possibilities that are a full degree higher than the mechanistic system itself. Our egoistic “I” that we strive to alter helps us become a totally different entity and rise to a new level in the structure of the higher force that created the entire system. I rise above the system and become similar to the property of bestowal and love, to the authentic quality of everything there is, to the Creator.
[145421]
From the 1^st part of the Daily Kabbalah Lesson 10/8/14, Shamati #5

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Rabash, writes in the Torah, there are three modes. On the one hand, the Torah is called a resource that helps specifically as a resource for the strength of the person, and after that comes the Light that Reforms that corrects a person, and the Light that fills his corrected Kelim. That is how he completes the level.

However, until the completion of correction, this struggle continues. Written in the words of the prophets is the terrible war of Gog and Magog that happens in the last stage of correction, and this doesn’t just affect the physical world, but the same thing happens in spiritual work. Physical wars become a projection of spiritual processes and observations.

To the degree that one advances, the closer one comes to the Creator; a person is thrown into a burning fire of states as if he is approaching the sun. So, he is thrown much more strongly from ascents to descents. In this way, he exhausts his strength.

He must understand that all of this is done to help him leave the depths of his ego, from sinking deeper and deeper and more strongly into it, in order to move on to “for the sake of bestowal,” to the sacred, to spirituality, to greater and greater bestowal and love.

The gap between these two poles, between the descents and the ascents, grows more and more. Until a person hasn’t completely drowned in the sea of his evil forces, he cannot scream and ask for his correction.

So, the Torah exhausts a person’s power. If he is not illuminated by Light, but is under the control of egoistic forces, Klipot, his desire to receive, then he cannot do anything. Our mind only serves our feelings and is not prepared to help us.

So, a person must prepare himself for states like these from the start to the degree possible, as far as he is capable. However, in any case, he will fall and get up again, fall and get up.

The group must supply him with the right environment so that through it, he immediately will begin to ascend in that he draws energy like from batteries. Throughout the entire time of ascent, he charges the battery so that when needed he can use it.

That is how it is necessary to relate to an environment. For this purpose, the Shevirat HaKelim (shattering of the vessels) was made for we apparently cannot get along without an external battery like this. We invest our energy in it, accumulate our investment, the effort, and after that, it is possible to use it. It is impossible to advance without a battery of energy like this.

This is the guarantee of our mutual love “Thou shalt love thy neighbor as thyself.” Guarantee is not something that someone else needs. Rather, we need it ourselves. This is because we cannot get out of the descents if we don’t rise all the time in levels of mutual participation and connection.

So, these descents are necessary to teach us how to behave correctly so that we won’t flee and shatter into fragments. I understand that there are descents where it is impossible to get out of bed, where you feel physically dead. Everyone goes through states like these and stays alive. There is nothing to be concerned about or to fear.

However, ultimately it is necessary to understand, organize together, and struggle with them. We are standing before a mountain of thoughts, Mount Sinai (hatred) that you cannot ascend without mutual guarantee.
[146001]
From the 2^nd part of the Daily Kabbalah Lesson 10/22/14, Writing of Rabash

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Rabash, the article, “Purpose of Society (1984, 1.2)”: Since man is created with a Kli called “self-love,” where one does not see that an act will yield self-benefit, one has no motivation to make even a tiny movement. And without annulling self-love, it is impossible to achieve Dvekut (adhesion) with the Creator, meaning equivalence of form.

So they give us a society, for if its influence on me is stronger than the personal demands of my ego, I am ready to change under the influence of my environment. Suppose I want to rest, to travel, to have a good time; yet on the other hand I am in a society that pressures me and compels me to be involved with something else. Under its pressure I will certainly carry out what it requires from me, but unwillingly.

Can the society influence me so that I will want to carry out its requirements, and further that this will be from my own pressure and with great internal readiness? Suppose that it shows me that if I work according to its instructions, it will respect and elevate me, show respect and the like.

In this case I begin to leave my desire for fun, for rest, for sleep, and I run to work just to earn the right attitude of the society towards me. This means that the society can play with a person.

In human nature is inherently such a condition that society can bring a person to suicide or can elevate him to the pinnacle of glory. Everything depends upon the environment. A person has no weight himself. The attitude of the environment towards him is his sole and only determinant.

So we can take advantage of the possibility that an individual can be influenced by society and we can gather a group that will influence us so that we will carry out every action for the benefit of others. And with its help, we can bring ourselves to a state in which an external force, the Light that Reforms, will also influence us. Yet it works only through the environment. Since the right society can awaken us to the right actions, it is possible to awaken Ohr Makif (Surrounding Light) on ourselves through that society.

I adhere naturally to a society with the right desires for bestowal, love of others, etc. My ego says: “Do you want them to respect you? You must yearn for this.” I begin to yearn, and simultaneously through this I also attract some kind of natural force found in the society called Ohr Makif. Under its influence I begin to be changed. So everything depends upon how I situate myself regarding my environment.

If my environment is capable of awakening me correctly and acts subtly regarding my ego, it can really play with me. I am ready for this, I want it! This is because my ego is my enemy and I want to do something about it.

The society starts to play with my ego and awakens great desires for altruistic actions in me. And simultaneously it lowers the Ohr Makif onto me through them. That is how my mutual connection with the right group solves all of the problems of my correction through “equivalence of form” with the higher power.

So that the right attitudes will be created between me and society, it is necessary to stand under defined conditions that have been determined by the Kabbalists, like maintaining attitudes of equality between friends, integration with one another, greater preference for the desires of a friend over my personal desires, etc.

If I act according to these conditions, I gradually enter into its system of connection and am found in it like a small node within its network, and all the rest of the right nodes around me are my society. That is how we help each other and complement everyone’s problems, learning to cooperate correctly with the general system until we begin to feel like a whole group.

The group suddenly begins to feel that it is found in a general system of connection that is acting on it. The discovery of the power of the general system is the discovery of the Creator within us, within the group. A person is not capable of feeling this alone. He lacks the appropriate senses for this.

When I find myself like a small spider in a large web, then through connection with others, I feel the space that surrounds me, I feel the Creator. This is only on condition that I have the right connection with the friends.
[145697]
From the 2^nd part of the Daily Kabbalah Lesson 10/8/2014, Writings of Rabash

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Question: There can be these states where we are so integrated into the group, come to lessons, and keep the connection with the friends, as if everything was within us and there was no external force, no Creator. The question arises, whether this force exists on the outside or do we build it on our own?

Answer: The Creator plays with us. He gives you, like small children, the opportunity to be shown to what extent you are, as if, independent, understanding, clever, and brave.

You need to stop yourselves in time. There can’t be any forward advancement, only if He pulls you, carries you on His wings, pulls you forward, or pushes you from behind.

We have no motor! The motor isn’t within us, and the fuel is from Him. We don’t have any! It is done on purpose to later show us how far we have come.

We need to balance everything and not complain that we have nothing. We are nobody and have nothing, i.e., we are like a rag underfoot or a pile of broken mechanisms. No. It needs to be in the middle, somewhere in between the two.

At each moment of our existence we need to feel the necessity for the upper force: the need to recognize good and evil, the need to differentiate between them, the need for the correct choice for the direction of forward movement.

As Baal HaSulam explained, one needs to go forward correctly exactly in the middle line. This means that without any connection to the next level, to the upper line, to a higher category, you are not able to do anything.
[145687]
From the Convention In St. Petersburg “Day One” 9/19/14, Lesson 2

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The difference between a person and a cat is that a cat doesn’t make mistakes because it is connected to nature, with the force that moves it called nature or the Creator. This is the power of the overall system that manages the cat and shows it how to behave at each and every moment.

So a cat never makes a mistake. It doesn’t even think about what it is doing; it only acts and that’s it. It is constantly managed by the system, and so every one of its jumps are precisely calculated. A cat acts like a perfect machine.

A person, unlike a cat, is not a perfect machine. On the contrary, he doesn’t know how to act and constantly makes mistakes. Even though he has received additional senses and intelligence in comparison to other animals, he is not managed by nature.

This is called his freedom of choice, which determines how he uses his human emotion and intelligence. And if he doesn’t take the entire general system into account, he always activates his intelligence incorrectly and harms himself. After all, his ego causes him to err.

If we intentionally don’t learn how to use our intelligence correctly, we always harm ourselves. The proof for this is in the entire history of the human race that has gone on for thousands of years, yet development isn’t good and beautiful anywhere. It is accompanied by wars and problems, searches and disappointments, and failure is followed by failure. We try to do things for the best, but things only become worse.

The time has come to say, “Enough!, We are tired of all of these failures, the hatred, the problems in the family.” One by one, families fall apart, since in our development, we have reached the recognition of evil.

This is no longer just the miserable life that we lived before when nature pushed us to development through blows. In our time we have reached a level of intelligence and feelings by which we can see we have been developing by suffering that is only increasing. We are talking about a third world war. So, are we unable to stop it?

Modern man no longer wants anything from life except drugs or antidepressants. He doesn’t want to start a family and bring children into the world. He doesn’t want to take any responsibility. In this situation, we come to the month of Elul, to repentance. But this means that the solution to this bad situation is already illuminating us and redemption is near. We are ready to stop this flawed development, this negative trend. We have had enough suffering!

This is the sum total of the month of Elul, our decision to develop in a new form from now on. It means that we decide to reach balance with nature, to approach the higher power through establishing new rules of behavior based upon, “and you shall love your friend as yourself.” In this way, we reach balance with nature and become like the higher power.

Human society must reach full mutual support so that by itself, it will control that additional intelligence and feeling that has raised us above the level of the animal, prevented us from balance with nature and took us outside of the realm of its control. This means that we must arrange our reason and feeling through connection, unity, and love between us.

In this way we complete ourselves on the level of Adam (man) and make the entire system homogeneous, integral, connected, united, and completely mutually dependent, like everything else in nature. This is called love.

We don’t understand what love is. Love is to be in partnership, in the right connection with all the rest of the parts of nature. You feel them and do what they need and they feel you and do what you need, like a healthy body in which all of the organs are in a mutual connection such as this.

The understanding that we must reach such a connection is called the month of Elul, repentance.

Question: So what is it necessary to think in a time like the month of Elul, in order to change life into a better life?

Answer: In our world, only the good connection between people is missing. There is full abundance, but everyone suffers because of their intolerable character. We must correct this, and we have the opportunity to do so.

If we direct ourselves towards correction, it would be a wonderful result of the self-criticism that we do in the month of Elul. So we truly advance according to its name: Elul, meaning,  “Ani LeDodi VeDodi Li” – “I am my beloved’s, and my beloved is mine,”(“Song of Songs” 6:3).
[144508]
From KabTV’s“ A New Life” 9/14/14

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It is customary to read the Selichot (atonement) in the Siddur before Rosh HaShana and to ask for forgiveness for all the mistakes and sins that we committed in the previous year. A person usually asks for forgiveness if he has done something wrong to someone, not in order to correct evil. But the Selichot are the revelation of the recognition of evil that was caused intentionally or unintentionally by us.

We all know that even in court asking for forgiveness or an apology from one side to the other is taken into account. Sometimes the court decides that the offender should apologize to the offended and if he forgives the offender the sentence is mitigated.

This means that asking for forgiveness is already a correction since a person admits that he has caused harm. Although he has not corrected it yet, he already commits himself to correcting it. Asking for forgiveness is the first step of the correction, so we have to value it and to take it into account.

We say Selichot at the end of the year, at the end of a cycle, at the end of a spiritual level. We complete the spiritual level in a good state since the Torah always speaks about an ascent but at the same time we reach destruction. At the end of the year there is the Ninth of Av together with all the troubles associated with it: the destruction of the First and the Second Temples and more. Then there is the time of the Selichot in which we discover the outcomes of the shattering and realize how shattered, lowly, and loathsome we are, and then we ask for forgiveness.

Interestingly, the month in which we cry and ask for forgiveness brokenheartedly because of the recognition of evil is called “Elul,” which is the Hebrew acronym for “I am my beloved and my beloved is mine.”

But if I realize that I am evil, it is the Creator’s fault because He created my evil inclination. So why should I ask His forgiveness for that.

It turns out that the desired outcome of our work, of the new level we have acquired, is the revelation of the evil inclination in us. We discover the evil in us and attribute it to ourselves, realizing that it is inside us and we want to get rid of it. Otherwise, it isn’t called the recognition of evil.

If a person feels the evil in his ego (his desire to receive) he immediately wants to get rid of it. If I regret my actions I thus commit myself to getting rid of the attributes in me, but, in the meantime, I don’t know how to do that. In the meantime, I cannot do it since I lack the power and the understanding to do so. But I realize that it is bad, which means that I determine my state.

It is about the connection between us because the whole correction begins with that. This means that all the evil is revealed in contrast to the unity, which we don’t want, reject, and try to escape in every way we can.  This is the whole evil; this is our evil inclination.

Of course, the evil inclination was given to us from Above by the Creator. We don’t cry over the fact that it is part of us but over the fact that we don’t want to get rid of it! We cry because we identify with the ego and are ready to stay in it forever! We don’t regret the evil but the fact that we agree to live in it.

We should direct all our complaints to the Creator, “go to the craftsman who made me.” And what is my own sin? Is it my fault that I haven’t worked enough with the means that He gave me in order to be free of this sin? This is what I cry about, about my helplessness and about my reluctance to be free of my ego.

We cry about our inability to get out of our ego and ask the Creator to help us, realizing our weakness with regard to the evil inclination that is revealed.
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From the 3^rd part of the Daily Kabbalah Lesson 9.7.14, The Zohar

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Question: In small groups, tens often include beginners and veterans. They speak different languages, have different levels of understanding. How can they unite in such a diverse ten? What should be used as a foundation?

Answer: I do not see any problem. Look to the root, since inside a group, a newcomer and a veteran are absolutely the same.

It is like in the example with Rabbi Yossi Ben Kisma who saw in his students an ideal group even though they were clueless beginners, understanding nothing. The difference between them was as between heaven and earth. But he saw their inner essence, how much they are connected with each other in the spiritual world.

If we would look at our friends like this, then there is no difference if one came to the group a few months ago, and another was in it for five years. We need to distance ourselves a little from external characteristics.
[145706]
From the 2^nd part of the Daily Kabbalah Lesson 10/8/14, Writings of Rabash

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Question: When in a large group, a group of ten helps the friends care for one another and support each other in their studies and dissemination, but on the other hand, it somewhat replaces one’s attitude towards the group and creates a certain egoistic formation within the group. There is even competition between the tens. How can we solve this dualism in a large group?

Answer: This is a very good state but we have not yet fully experienced it, so it is hard to answer this question. Maybe we need to organize ourselves in a whole new way and create a different kind of connection between us.

It is easier to interact in a small group. But what can we do in a large group where, presumably, one hundred people divide into ten groups? There needs to be a connection between them as well.

When it comes to a common system, being in one common net, “One’s as good as none.” Only the ten is a Minyan.

Minyan translates as “count” from Hebrew (from the word Mune). In other words, the count begins with a ten.

In the spiritual system, a ten is a unit, one knot that contains ten people. But they are not a knot but a Minyan until they unite as one man with one heart. Minyan is a single unit, ten together as one.

Tens must connect with one another as a hierarchy: initially, ten people connect as one and on the next level ten groups connect as a single group, etc.

This has never before existed in the world. And so we must advance little by little as we learn by experience. And we will be given an example from above.

And so the question remains. I want everyone to feel that this is an open question and that we do not know what to do, because this makes it a sort of a request for a solution.
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From the 2^nd part of the Daily Kabbalah Lesson 10/8/14, Writing of Rabash

Related Material:
Regarding Mutual Connection And Love
A Group And Groups Of Ten
A Whole Group Of Ten

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