We see already in the ordinary experience of this life that the human being does not change. All the qualities with which he is born remain in him for life, only slightly adjusted depending on his understanding of which ones of them are more useful and which ones are not. In essence, as he was born so he will live and die.

Nothing can change us, and society, too, does not set the goal of changing the human being, knowing that we do not have the means. The change is possible only if a person has special properties that are subject to change, and these properties are not from this world.

These are spiritual properties from which I have just small, informational genes. Besides that, I am given a means for the realization of these genes: the environment through which I can attract the Light to my spiritual genes, which will develop and realize them correctly.

Thus, I will get spiritual properties in addition to my physical body and its sense organs through which I feel myself, the environment, and the entire world, feel that I am alive and exist. Thus, from my spiritual genes, due to the Light that Reforms, I can give birth to my spiritual body and grow it to feel a spiritual environment and spiritual life in it.

This is another, additional upper reality in addition to this world in which I exist now, regardless of my wish. All this development proceeds only by faith above reason because my opinion will always be based on my egoistic interest, and my egoism will never consent to spiritual development.

It is possible only if I raise myself above reason, understanding that there is no choice and society should oblige me through studies and the teacher’s instructions. I finally begin listening to his advice—the Surrounding Light gradually gives me the ability to hear. That is why I already am willing to bow my head, to bend my ego, my corporeal impulses, and begin to work against them.

Then I will have justify to myself: Why do I do this? Mere beautiful talks will not help here. I must develop my desire that draws the Light to itself. That is why I completely depend on the environment that can give me an additional desire. As much as I can bow down and make myself little with respect to the environment—play a child who devotedly listens to adults, restrict and bend my pride—to that extent I will be able to get higher values from them. For their realization, I will need the Light that Reforms, and thereby I will be able to advance.

All that work against one’s own natural, egoistic desire is called actions above reason. For the time being, these are corporeal actions in the group, and then I will begin to act in this way in spirituality.
[109007]
From the 1st part of the Daily Kabbalah Lesson 6/2/13, Writings of Rabash

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The teacher stands in the front, he sees further ahead and guides the students. But if a student has his own ideas as to his development and the correction of the world, he is already his own teacher. He can remain a student and believe that the teacher is wrong about the direction of the development. He cannot receive the spiritual attainment from his teacher but can only receive theoretical knowledge, wisdom. Thus he doesn’t study Torah which is the means, the instructions of how to attain the attribute of bestowal; studying means being in contact with the upper by performing different actions. It has nothing to do with the mind, as it says, “It isn’t the wise who learns.” A student receives the force of bestowal from his teacher by his connection with him.

The force of bestowal is transmitted by an inner channel, since it isn’t philosophy nor theoretical science. So everyone can receive this force, both the most stupid and the most wise. Its transmission depends only on the necessary actions that each person performs toward the environment, submitting himself, raising his teacher, and connecting to the group so that the whole group connects to the teacher who represents the upper level, thereby receiving the correction from him. This is what happens on every level.

If a student ascends, his teacher also ascends with him, and if a student descends, then his teacher certainly descends with him. This is isn’t the teacher’s real state but how it’s depicted to the student; everything is with regard to the one who attains.

When a person only comes to study, he doesn’t understand all this at first. He has to wait until he begins to listen. It may take a couple of years, but when he finally begins to hear, the group must help him since otherwise it may take decades. The friends must explain to him that it’s impossible to attain spirituality unless it’s transmitted from one person to another and only if there is a connection between them and physical contact, which means that they can see, hear, feel, understand, and somehow impress one another, perform certain actions, be in contact, and be in mutual interaction. This is how it has been arranged for ages, and it cannot change since it’s a replica of the spiritual roots.

The wonder of the last level of this world is where by my corporeal actions I can bring Him contentment as I submit myself, connect to Him, adhere to Him by some corporeal assistance, and by that receive the spiritual revelation from Him. How is this possible? Yet I can make efforts on the level that I can do so since I cannot do anything else. In the meantime I don’t understand what bestowal is, I don’t have the intention of “in order to bestow,” but I can act on the corporeal level and it’s enough for the time being.
[109264]
From the 1^st part of the Daily Kabbalah Lesson 6/05/13, Writings of Baal HaSulam “A Speech for the Completion of The Zohar”

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The group needs to be so strong that it can support a person and help him stand against the different opinions of the entire world, which inevitably reach him by penetrating him from everywhere, by all possible means, even by just being in the air. Therefore, he has to be under the influence of his group 24 hours a day, and it should be at least a bit stronger than the influence of the rest of the world. This is essential in order to nullify the corporeal influence of this world and its corporeal goals.

Besides, the environment has to impress a person with regard to the greatness and the importance of the spiritual goal, as opposed to a person’s own evil inclination. The society should be strong enough for that, and a person should submit himself before it and raise it in order to receive its influence as bestowal. It is only by the power he receives from the environment that he can ascend.

Thus, it is clear what type of work a person must do and how the society should work on him. Otherwise, a person has no chance of ascending since only through the group does he receive the power to rise.
[108800]
From the 1st part of the Daily Kabbalah Lesson 5/30/13, Writings of Rabash

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If we want to understand The Book of Zohar, we have to imagine the relationships between us: how the intensity of the connection increases and decreases according to our actions and efforts. The network that ties us together is described in detail in TES (Talmud Eser Sefirot): Keter, Hochma, Bina, Zeir Anpin and Malchut or the Partzufim of Atik, and Arich Anpin which is Keter, Abba and Ima, which is Hochma and Bina and ZON, which is Zeir Anpin and Malchut.

We are connected by this network, included in it. The clearer this network becomes, the higher we rise. The less clear it becomes, the lower we descend. This is how we operate.

So, all our work is to evoke the strongest connection possible with the ten Sefirot in which we exist. Then, each one will see himself as Malchut that operates all these ten Sefirot, until they all take on their final form, the form of the world of Ein Sof (Infinity).

So, TES and especially The Book of Zohar were written in order to evoke us to see that we are in Malchut of the upper system from which we want to evoke the whole system.

We are part of a network, and we must spur this network. Then, each one will be impressed and feel the other and thus, also will be able to examine and understand how to operate this whole system.
[108919]
From the 4th part of the Daily Kabbalah Lesson 6/02/13,, “The Book of Zohar, Introduction”

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Baal HaSulam, “A Speech for the Completion of The Zohar”: Our sages said, “Make for yourself a rav and buy yourself a friend.” This means that one can make a new environment for oneself. This environment will help him obtain the greatness of his rav through love of friends who appreciate the rav. Through the friends’ discussing the greatness of the rav, each of them receives the sensation of his greatness. Thus, bestowal upon one’s rav will become reception and sufficient motivation to an extent that will bring one to engage in Torah and Mitzvot Lishma.

They said that, “The Torah is acquired by forty-eight virtues, by serving friends and by meticulousness of sages.” This is so because besides serving the rav, one needs the meticulousness of friends, as well as the friends’ influence, meaning that they will affect him by elevating the greatness of his rav. This is so because obtaining the greatness depends entirely on the environment, and a single person cannot do a thing about it whatsoever.

Without the pressure of the group, without feeling that the environment highly values the spiritual mentor, a person cannot esteem him. Egoism does not allow him to do so. It’s clear that here we need the help of society; only it can oblige us to have the correct attitude towards the teacher, through which we will get help from Above.

A teacher is a higher degree, and the group must instill the importance of this higher degree in a person. The difference between the material and spiritual world is that it is enough for the student to follow the teacher’s instructions, performing some material work together with him, and this will already connect him to the teacher even though he has not attained the same spiritual properties. Simple help is sufficient to make a connection with the higher degree and to begin to receive the Light that Reforms.

However, all of this is possible only under the condition that the person venerates the teacher. And this is at odds with human nature, and that is why this can be achieved only due to the influence of the environment. The more the environment venerates the teacher, the easier it is for the person to bow his head before him and thus get help from above according to the order of spiritual degrees.

The ten Sefirot of the person’s spiritual vessel are his friends, and the upper source from which they get the Light, is the Teacher. Thus, the person ascends the rungs of the ladder.

Being in this imaginary world gives us a unique opportunity, through the use of our egoistic desire, to come into contact with the upper spiritual degree and also to build our spiritual union by means of the material connection with friends. Otherwise, there would be no chance to connect to the desire of bestowal from the depth of our egoism.

It’s this material, imaginary form that allows us to use our egoistic desire to rise to spiritual degrees with the help of physical actions. So it happens up to the very top of the spiritual ladder: the same attitude towards the group and the teacher remains. The higher a person ascends, the higher or lower he feels himself, depending on his state. He appreciates the group more and loves the friends or vice versa, hates them more. Also, the teacher seems to him more insignificant, or more exalted.

This connection is never lost. It’s not important in what worlds the friends and teacher exist, in this world or if part of them have already entered the other world, that is, have lost their material form. In general, their connection with each other is forever preserved in the structure of the soul as if they belong to the same spiritual organ.
[109185]
From the Preparation to the Daily Kabbalah Lesson 6/5/13

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There are two principles: Hillel said, “That which you hate, do not do to your friend,” and Rabbi Akiva said, “Love your neighbor as yourself.” The first principle refers to Bina, which is divided into two parts:

• One is neutral, the main thing for it is not to harm anyone. I always watch myself in order to be a “good boy,” seemingly to “hover over the earth,” not involving my ego. I have no shirt? Well, I don’t need it. I live in the “forest,” away from everyone, and don’t communicate with anyone. Thus, I follow the principle, “That which you hate, do not do to your friend.” Beware of causing any harm to others, just as I would not want to be harmed by them. These are the first three Sefirot of Bina.
• This brings me to the “continuation of the original phrase,” to the seven lower Sefirot of Bina, to the vessels of reception. Now, I check myself on the subject of “short weight”: Perhaps I, in some way, deprive others? Perhaps I do not contribute to the good that they could receive? This still does not touch my “main egoistic capital.” I am not ready yet to sacrifice something of myself, but already feel the need to assist others. While I do not correct my desire to receive, I already add something to the desire to bestow. Due to the previous stages of correction, I begin to recognize opportunities to benefit others: “Ah, he can earn here, and this will bring him good.” And I contribute to these opportunities. This is the transitional phase that will lead me to true bestowal.

In the meantime, it is not real bestowal, not self-denial for the sake of the other. For example, I have earned five thousand dollars last month, and only two thousand is sufficient for me. The question arises: If I follow the principle of “that which you hate, do not do to your friend,” must I give three thousand dollars to the other?

The answer is no. After all, I do not work with the receiving vessels, do not forgo my own, but I remain fully in the property of mercy (Hassadim) and just contribute to the good of others. I have a good heart, and I am ready to help others, but not at my own expense. Thus, I work with egoism on level 0, level 1 and partially on level 2 of Aviut (the “thickness” of desire), but not in the desire of AHP that belongs to levels 2, 3, and 4.

The upper part of my vessel, my total desire to enjoy, is the vessels of bestowal (248 desires), and the lower part is the vessels of reception (365 desires). The vessels of bestowal are in the state of Hafetz Hesed (HH), in the property of mercy, and want to bestow in order to bestow, but the lower vessels receive in order to bestow. Accordingly, in the first part, I carry out “purification,” and in the second part correction, becoming similar to the Creator by properties. Here, I already form my human likeness: the human image, similar to the Creator.

In general, this corrected desire with the altruistic intention is called the “soul.”

Thus, Hillel’s principle belongs to the upper part of the vessel, and Rabbi Akiva’s principle to the lower part. Of course, in any case, I work with my egoism and must overcome it. However, the work according to the first principle does not require me to suffer losses, give up my assets, and this is their fundamental difference.

It is important to remember that we are talking about a person who wants to adhere to the Creator (C), and that is why he asks: “How can I achieve adhesion? How can I enter the upper world, spirituality?” These questions first push him in the vessels of reception, to the left line, and then bring him to Hillel’s principle. Afterward, this decision leads him down again and lets him work with his egoistic desires.

This path is described in the example of a convert who goes to a sage to ask advice. First, he asks Shamai to teach him to love the other as himself, but is refused because it is impossible to reach the goal at one go. Then, he goes to Hillel and asks him to explain the entire Kabbalistic method while he is standing on one foot, that is, to describe the means of advancement by one rule. In response, Hillel formulates the principle of “that which you hate, do not do to your friend,” that is, he clarifies what actions are needed for this.

Thus, according to the law of creation, the principle or adhesion with the Creator is divided into two parts:

• “That which you hate, do not do to your friend”;
• “Love your neighbor as yourself.”

If I consistently advance according to this order, I eventually reach love for the Creator.

Question: Following the principle of “that which you hate, do not do to your friend,” I carry out physical actions. How can I combine this with the correct intention?

Answer: The same principle works in our world, in the spiritual world, in ordinary life, and among the friends. No matter in what environment I am, I must stand at the level of this environment and try to behave in the same way as I would want them to behave toward me. Consequently, in the group, I follow the friends’ desires and their goal, and at work, I adjust my attitude to the desires of my colleagues. And I do so everywhere.

I put myself in the situation of the other and thus measure my attitude toward him, and this is already bestowal. Indeed, I do not wish evil to myself, and hence, I for sure will bring good to the other.

This is more than an exercise; this is already an action, correction. It is not important whether I act egoistically. It cannot be otherwise. My actions always stem from egoism. However, with this approach, they draw to me the Light that Reforms, and then I change. That is why it is said that the heart follows the actions. First, I act according to Hillel’s saying, and then the Light comes and corrects me.

Question: So, could we say that the criterion of my advancement is the measure of love for the other that I attain?

Answer: Of course, how could it be otherwise? Spiritual degrees are different precisely in their measure of bestowal.

Question: Over the past four to five years, I only was able to understand that I am not good. The only thing I can do is to try not to harm others. Nothing more.

Answer: If you are thinking about how not to cause harm to others, you have gone a long way. The very acceptance of this thought in your head is a great achievement.

Question: In fact, bestowal for the sake of bestowal also is egoistic because in the end, I wish good to the others just because I wish good to myself. This only provides me with a more comfortable life.

Answer: Then, why has humanity not adopted this principle yet? The problem is that it is repulsive to our nature, which demands that others feel bad. We see how entire countries wallow in silly conflicts, the basis of which is primitive pride. This costs a huge amount of resources, billions in investment, a lot of nerves and troubles. Yet, nevertheless, on the whole, the world acts egoistically, and nothing in it could be called “bestowal for the sake of bestowal.”

Question: I suppose that “bestowal for the sake of bestowal” is something naïve, abstract. What is it in reality?

Answer: It is an action directed against the will, against my egoism. It requires that I bow my head, feel the other, stand in his place, “tried myself on” him, and him on myself. Here, you need a very deep understanding of psychology.

The principle of “that which you hate, do not do to your friend” comprises half of the entire method, half of the correction of the soul. Having implemented it, I rise to the level of Partzuf Abba ve Ima of the world of Atzilut, I obtain the Lights of Hassadim. They contain the illumination of Hochma because I cancel my egoism.

In order not to cause harm to the other, I must stop myself, work on myself. I do him a favor — only not at my expense, without giving away my possessions, but by compromising and agreeing for his benefit. In our world, these actions are thought to be generous and benevolent, and we even think that we are able to perform them altruistically.

Anyway, with the right approach, with the help of the Light that Reforms, they gradually guide me along the way. Each time, my desire to bestow grows while I pursue my own interest, seek reward, but the Light brings me to the true payment.

I repeat, we must perform actions, the Light will follow the actions, and changes will come after the Light. In the beginning, I purify my vessels from the egoistic intention. Thus, even my most evil offences turn into the category of oversights. Then, I proceed directly to correction, building my human resemblance from clean “material.”

Thus, “that which you hate, do not do to your friend.” This is the entire method, and if you take this path, it will lead you to the goal.
[108808]
From the 4th part of the Daily Kabbalah Lesson 5/30/13, Writings of Baal HaSulam

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Baal HaSulam, “The love of the Creator and the Love of the Created Beings“: The immediate phase after “love your friend as yourself” is adhesion. 

The commandment of the love of others brings us to the level of the love of the Creator. It is a safe path with all the opportunities, states, and means that we need. It is impossible to escape it by different excuses like saying that we didn’t know or that we couldn’t act since everyone has received what he needs.

The correction of “love thy friend as thyself” includes all the other corrections and is the most hateful one because it is opposite from our nature, yet we have no choice but to understand that it is our only basis. As long as we don’t discover the need for this correction, we cannot get on the path that leads to the goal.

Question: How can we bring contentment to the upper one by treating others well?

Answer: Essentially, it is the same thing. Imagine that all the created beings, all the people are the “Creator’s sons.” This is what it says in the sources. So if you do good to the son, you certainly bring the father contentment.

Once the Creator said to Jonah the prophet that He cannot just abandon the great city of Nineveh with 250,000  inhabitants despite their sins. The message is clear: “If you treat them with love and save them, you will bring Me contentment.”

The Creator has no vessel (Kli) to receive contentment from us, so the means for that is the entire reality that spreads between us, between each of us and the Creator. And in this reality other people come first.

So the dissemination of the method of correction and worrying about the whole world are the most precious actions that we were allowed to perform and we have to focus on them. Of course we first have to correct ourselves in order to know how to relate to the world.

The calculation is as follows: “I do everything in order to bring the Creator contentment. I express this desire by worrying about the world or more accurately, by worrying about people. The still, vegetative, and the animate levels of nature will also join their correction. In order to take care of people, I have to correct myself and so I have to start by correcting myself.”
[109010]
From the 4th part of the Daily Kabbalah Lesson 6/02/13, Writings of Baal HaSulam

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Question: We already have a large world group; there is a teacher and primary sources. Why is so difficult to realize the law of love for others as for oneself?

Answer: Indeed, it may not be so burdensome to hear about it, but the problem is with its realization. We initially need to understand and to become aware of the fact that the two different parts, the “plus” and the “minus,” must be connected with each other. In the physical level of nature, everything is simpler: There from a higher degree, the Creator obliges various elements to become connected and in general they build the atomic structure.

What is it? Why do the particles not scatter from each other? The fact is that there are some forces that oblige them to interact in spite of the opposition between the two. The negative forces repelling them from each other belong to matter to the “vessel” (Kli), and these are the forces of rejection, hatred, and polarity. The positive forces necessitating them to be together are the forces of love. That is why it is said, “Love will cover all transgressions.” It’s love that covers the gap between the opposites.

We observe these mechanisms in atoms and molecules where things become much more complicated due to calculations of the previous and following stages of development, etc. Either way, calculations are always done according to the same principle, becoming more and more difficult with time.

It’s worthwhile to view the entire universe in this light. No one teaches us to love; we are talking precisely about the law of nature. Once, Abraham discovered it; it’s said that while looking at the sky, he asked questions about who created the world and for what. He was prompted by that era’s escalating conflicts between the Babylonians. Mutual hatred was growing and Abraham tried to understand: Why? From where could the power of unity against the forces of separation be taken?

Internally scrutinizing the still, vegetative, and animate nature, he realized that the entire creation, except for man, is imbued with the law of unity that obliges all the parts of creation to be together. That is why they live and develop. People are another thing: The confrontation between positive and negative is constantly increasing in them. Where then is the opposite force of connection and love at the human level? How could it be brought into action?

Apparently, Abraham understood that the Creator had entrusted this work to man. We ourselves must add this part and complete creation. That is why it’s said that the Creator starts and the righteous finishes.

So, if we don’t start to work on love for the other, the connection between us is severed. For example, in Europe today, the process of unification does not continue in the right way and the continent is torn apart. The absence of “additions of unity” everywhere leads to the growth of opposition and eventually to explosion. This is the perspective of humanity at all levels, be it that of the family, raising children, etc.

That is why we must work on correct unification, meaning above the “plus” and the “minus.” Don’t touch them because everyone will remain with his inherent properties. Work only on “love covers all transgressions.”

We need to understand that the positive and negative cannot live without each other. Conceptually, there is no Creator without the created being and there is no created being without the Creator. They can exist only jointly. In this case, the two opposites always repel each other, and then the third force resolves their contradictions, strengthens their bond. This mechanism gives rise to development, life.

For many years, scientists have been struggling to solve the mystery of the emergence of life. Where did living cells come from? What gave them birth? An excess of love gave them birth. The force supporting the still nature out of an excess of love begins to develop additional desires and then we demand more. I don’t settle for mere existence, I want to understand, to feel, and to comprehend all of reality, and this need gives me life that began with corals and has evolved to the most complex structures.

Ultimately, it’s the Creator who slightly illuminates the still matter, and it becomes vegetative. A little bit more Light, and it turns into animate. Just a little more, and the human degree emerges.

Thus, covering the positive and negative, the “plus” and “minus” with love, I form from them a system, an atom, for instance. If I add a greater power of love to it, then I affect the positive with negative strongly and thus cause imbalance. There is seemingly a surplus of energy and besides saving the relationship, they “think” about something greater. The spark that I have brought prompts them to search; the excess of strength draws them forward. This is their life force.

 

[108500]
From the 3^rd part of the Daily Kabbalah Lesson 5/28/13, Writings of Baal HaSulam

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Question: When does the corporeal reality become a spiritual reality for a person?

Answer: It happens when he can relate to others as to himself, when the boundary between the two is erased.

In fact, we cannot even say that we acquire the attribute of bestowal, although this transition is described that way. We cannot actually acquire new attributes. Our essence, like computer hardware, remains unchanged.

The whole point is to what extent I “take in” the other as if he were myself. I operate above my growing ego since otherwise there would be a natural closeness between me and the other, just like between a couple or between partners who worry about one another because of common interests or interdependence. This is the reason that the resistance of the ego should build up and above which I still bring the other closer to me, until he actually becomes like myself according to the principles of “don’t do to others what is hateful for you,” and “love thy friend as thyself.”

This doesn’t mean that I exit myself. More accurately, I “swallow” the attributes of the other, which seem external to me. Then the whole world is mine.

Question: The problem is that when I look at my group of ten, I don’t want to “swallow” it….

Answer: It will come, and then you will feel that the friends are the closest people to you and that no one is closer than they are. Even your relatives, even your family will seem much more distant than the friends. After all, the friends are close to your soul and the family is closer to your body. The family is like a contract that we have to keep, and the mutual guarantee between the friends is very dynamic, constantly changing, by joining, getting closer to you more and more….

I repeat, eventually, you will not come outside, but will actually let all the friends enter you.

Question: How can I speed up this process? Since it comes back and hits me time and time again.…

Answer: That’s right, the future is knocking at your door, and you don’t let it in and thus you feel pain. You have to open the door in advance before it can be knocked on, since otherwise it’s too late.

It says in the “Song of Songs”: “Open the door for me my beloved.” But his beloved is not ready, she doesn’t want to receive her beloved, and her door is locked. When she does open, the beloved is already gone, and is hiding: “I searched for him but I did not find him; I called him but he did not answer me.”

So you should open your door in advance, open up to the Creator together with the friends.
[109018]
From the 4th part of the Daily Kabbalah Lesson 6/03/13, Writings of Baal HaSulam

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Question: How can I constantly see the friends as greater than me?

Answer: The friend is great especially because I depend on him! The goal I want to attain depends on him, and therefore he is so important to me. Second, he is great since it’s the Creator who has brought us together, and has given him to me as a means to attain the goal.

Third, I respect the “Godly part from Above” in him, since the Creator is in it, evoking him and leading him towards the goal. So this is what I respect, the Godly part and not his corporeal attributes. We will gradually discover what the concept of a “friend” actually means. When we begin to see the truth, we will see what it is.

I don’t value the friend himself, but the Godly part in him that gives him a great weight and makes him the greatest in our generation. It’s not an exaggeration and not just nice words. Rabbi Yossi Ben Kisma undoubtedly saw his students as the greatest in his generation and greater than himself.

In order to not see the deficiencies in the friend, I have to awaken the love in me. Therefore, it says “love will cover all the sins.” You shouldn’t consider who is more clever, you or the friend. Love should come first.

The lesson should start when each of us sees himself sitting among great people. You should feel that you are like a tiny baby who luckily happened to be in the company of great Kabbalists, trembling with excitement before their greatness. This is actually the way it’s felt, and I am not exaggerating.

This is what the inner feeling should be, while externally we can show disrespect and play an opposite game. Just like the Creator conceals His love and shows us the opposite attitude, so can we show him the opposite external attitude. We will later learn this game when we grow stronger, but in the meantime it’s still too early to play this game since we will be attracted by the disrespect.
[108116]
From the 1^st part of the Daily Kabbalah Lesson 5/22/13, Writings of Rabash

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