Rabash, “On the Matter of Suffering in the Work”: How is it possible not to fall to a low state? Advice for this is that if the person takes account of himself, he will see how far from adhesion to the Creator he still is in his thoughts and desires. That is, at a time of ascent he already begins to seek advice how to raise his level.

But usually the order is that at the time of ascent, a person doesn’t want to search for his shortcomings. Therefore from Above they are compelled to give him descents. The sages said: “An old man walks around bent over, always looking at the ground as if he is searching for something.” An old man is someone who has acquired wisdom, that is, sees a new state being born. …He begins to seek how to rise spiritually even before he loses an elevated state, and hence he searches for shortcomings in his current state. And so there is no need to throw him down.

If the opinion of society, the opinion of the environment, will not support a person and will not hold him, he cannot relate critically to ascent. When he is in ascent, when he feels perfection, it is very difficult to search for shortcomings. On the contrary, a person wants to maintain this perfection.

However, it is necessary to understand that searching after additional shortcomings does not destroy the past, the perfection that he has already attained. A very subtle approach is required here. Therefore, he must connect to the group more strongly, be included in the studies more to attract more Light that will illuminate for him his lack of connection.

After all, he has not yet attained the final correction, and he has more to add according to the root of his soul. The Light that is added through learning will reveal to a person the places that need correction so as to advance.

The search for deficiencies should be conducted above the previous perfection achieved by the person, meaning happily. He has no feeling of deficiency now, so through his search for additional unfilled shortcomings, he finds possibilities for satisfying the Maker. Specifically now, at a time of ascent, he searches for deficiencies because he is sure that he has been cleansed of egoistic calculation. In this way a person advances.

The essential work is done at a time of ascent. However, if the person already has fallen and is in descent, he loses all the Light, and it is difficult for him to have the right intention. Only the group can hold onto him if he communicates with it correctly. However, at a time of ascent, a person has to exert more in his studies in order to hold onto his ascent and to add to it. He adds more and more to the right line until the deficiency in the left line is discovered.

We always need to yearn for the right line, for connection, as much as it is possible, until hatred becomes revealed. It is necessary to work with an ascent specifically using this method.
[104600]
From the Preparation to the Daily Kabbalah Lesson 4/9/13

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Question: After we have split up into groups of ten, we seem to be starting a new process. After many years of working together with the friends I have already built up quite a few inner “charges” both positive and negative….

Answer: All this has nothing to do with the real concept of a group. In a real group there is a mutual commitment since it is one. We are all in the same boat, and you have to work out the relations between you. It isn’t just an obligation, but it’s simply impossible to manage without it.

Today, you are just friends. You choose those you feel more comfortable with, but you have an obligation with regard to the real group framework. If you don’t, then it’s not a group or a group of ten yet.

We feel the group by our commitment; it’s as if I worry about a baby who needs endless caretaking. It isn’t about feeling pleasant but about the commitment that I have since I am committed to my friends. We have to develop these two aspects since otherwise everything is lost; there is no other way.

It’s a real wonder; we were shattered and each of us was given a spark that allows him to connect to other people, to connect artificially, to try to connect on the corporeal level. Without the corporeal reality all our sparks would be scattered infinitely distant from one another and we would never be able to get close to one another. But we live in corporeal bodies that enable us to be in mutual bestowal and receiving between us. The protein corporeal bodies help us establish ties and connect, although the sparks are still infinitely far from one another.

Our current ego belongs to the bodies and not to the sparks, since it isn’t the real evil inclination yet. But if we start getting closer to one another even a little despite the rejection that our bodies feel, we begin to evoke the Light that brings our sparks together.

So you should understand what a relief, what great help it is along our spiritual path. With the help of such a lowly, coarse system we can begin to connect the sparks. The Light that Reforms influences them, and in the meantime we go through the current phase which is the longest and the most difficult of all the phases. We will get through the other levels much faster, but this level is the coarsest, since here everything is done with the help of the bodies. It’s the preparation for the direct work with the Light and the desires, a wonderful stage, the Creator’s greatest benevolence. Although I hate the friend, I still connect to him; it’s an opportunity that is in contrast to nature. Nature operates according to honesty and the truth, while here there is a mechanism that is based on a lie.

So you have to yearn and to expect the moment that you will be pleased to see your friends like your own children and even more than that. Yes, yes, you will feel that the friend is more precious to you than your own baby.
[107922]
From the 3^rd part of the Daily Kabbalah Lesson 5/20/13, Writings of Baal HaSulam “The Mutual Guarantee”

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Rabash, “What does the Rule of “Love Thy Friend as Thyself” Give Us?”: But because “all of Israel are responsible for one another,” through everyone, they are all kept. It is as though everyone keeps all the Mitzvot together. Hence, through the 613 Mitzvot, we can achieve the law, “Love thy friend as thyself.”

All the spiritual laws are integral laws and they exist only when there is a whole structure. There is no little bit in spirituality, and so everything begins from establishing a group of ten people, “a ten,” a Minyan, a minimal measure in which the spiritual reality can exist.

It is like the example of Rabbi Shimon’s group whose students formed the right network among them and by that reached the end of correction by attaining all the 125 degrees of the spiritual ladder. Thus, everything depends on establishing a Minyan.

All the laws of reality can be discovered in a small group, but because it is a tool meant to bring the Creator contentment, it must be expanded as much as possible, we must exit the group of ten and bestow and spread this message to the world in order to connect the rest of reality to us.

Such mutual incorporation also influences the structure of the ten and helps calibrate it, which means its inner correction that belongs to the fulfillment of 613 Mitzvot (commandments). By gathering and supporting one another, the group of ten is enough to attain all of creation (which means the fulfillment of all of the 613 Mitzvot). This is because its structure is compatible with the structure of the original Sefirot.

So, it is specifically a Minyan—a group of ten people, no more and no less—that is the right vessel of correction. However, when we speak about the fulfillment of love of others and the love of the Creator, it is fulfilled by the expansion of the vessel. This Minyan becomes one united, which operates in order to correct the world that is outside the group of ten.
[108010]
From the Preparation to the Daily Kabbalah Lesson 5/21/13

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A while ago, we began to work in groups of ten and so far there have been many questions as to why such group work has been chosen. It is quite clear that the ten Sefirot are the basis of the spiritual reality and of the corporeal world. However, I still want to explain in greater detail so we will better understand our state today.

The Torah is the eternal order. It is impossible to change it according to time and place. The spiritual laws are fixed and absolute, and our attitude toward the Light that Reforms must be according to the general system. This system doesn’t change since we advance in our ego here in this world as we become more lowly, coarse, and egoistic.

Thus, our state becomes more sensitive and brings us closer to the “recognition of evil,” in the corporeal sense for the time being. However, the principles described in the Torah don’t change and never will. So, anyone who feels that he is aiming straight at the Creator (Yashar El), which means anyone who belongs to Israel, will have to go through the entire process that the Torah tells us about, including the time of the flood, Babylon, the exile in Egypt, the receiving of the Torah before Mt. Sinai, and the wandering in the Sinai desert, until he reaches a desire called Yashar El, the “Land of Israel.”

We are approaching this. The Torah is independent of time in concepts of earlier or later. Everything that is described in it is fulfilled on every level since, on every level, in every spiritual structure, every small or large Partzuf always is made of ten whole Sefirot, a whole HaVaYaH. The only difference is the level, as it is in every drop of semen in reality and in every child and grown up since the individual and the general are equal.

Therefore, we always go through all the states from the beginning to the end in every situation, and the only difference is the intensity of the states that are revealed in us and what we feel in them and understand. All of reality and every state are made of ten Sefirot. So, if we actually could open a certain state, we would enter the level of all of reality.

We advance according to the levels, one HaVaYaH after another, but at the same time, we constantly discover additional subtleties in each HaVaYaH and clarify another part of it. A new, whole formation appears on every level of HaVaYaH since each time there are new clarifications that depend on the level of Aviut (coarseness) that stems from the spiritual root.

Thus, we go through different states during our evolution. You cannot expect them, of course, so the changes that I perform may seem artificial. Suddenly, I tell you that we should split up into groups of ten in our spiritual work as if this thought has come to me by chance. However, I don’t just give you random orders. It is clear that we are advancing in an accurate order, and if you don’t identify it, believe me that I do see it. So, our advancement must be in groups of ten.
[108205]
From the 2^nd part of the Daily Kabbalah Lesson 5/23/13, Talk About Tens

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The preparation for the general spiritual work consists of several stages that are described as fables. The spiritual work in groups of ten is described in the Torah in the section about Jethro. Jethro was the chief priest in Midian, as well as Moses’ father-in-law, the father of his wife Zipporah. Moses lived at Jethro’s home when he escaped from Pharaoh and it actually is according to his instructions that the structure of the nation of Israel was formed.

It is a wonder why some priest of Midian, one of the sages of the nations of the world, brought such knowledge to the nation of Israel and knew how to form each of its camps so that they would better understand the laws and behave correctly according the Lord’s sentence. What do these subtle concepts that have to do with the inner corrections of the nation have to do with a priest of Midian who tells them how to organize the nation?

Jethro advises Moses after he already has received the Torah! This may seem very strange, but the method of organizing the nation stems from the wisdom of the nations of the world, as it is written, “If a person tells you there is wisdom among the nations of the world, believe him.” Besides, Jethro is not a stranger. He actually connects the desire to receive to the Torah to the desire to bestow.

We advance according to the steps that the Torah dictates, and it determines how we should divide into groups of ten, and then into groups of hundreds, thousands, and thus, advance in our spiritual work. It is a natural division according to the nation that should exist in a group. A simple crown came out of Babylon, and Abraham, Isaac, and Jacob began to organize them into a nation.

They did not wander from one place to another in their journeys. The group came out of the general ego, from Babylon. It had broken off from the Babylonians and settled in one place surrounded by Babylon on all sides. In this place, they went through all the stages called Abraham, Isaac, and Jacob. Then, they reached the stage in which they began to feel that the ego is separating them—the exile, the distance—despite their strong desire to connect as they learned from their forefathers. After this group had received the method of connection from their forefathers, they already knew the stages of advancement to the revelation of the Creator. They understood that it is all revealed only in the connection between them, in “Love thy friend as thyself,” from which one comes to the love of the Creator.

However, when they actually began to work on the connection between them by following the advice of the three upper levels of Abraham, Isaac, and Jacob, they began to feel how hard it is to fulfill this. They understood how exhausting this work is and how powerless it leaves them. They go through 400 years of exile and totally lose hope.

We try to fill ourselves through different external actions just to find new powers. However, all these innovations are always external, even if we learn another new thing and organize another convention. It is all fine and right, but it doesn’t lead to meaningful advancement. We are still building “Pithom and Ramses,” which means that we make efforts in order to discover that there is no hope!

Then, a more intensive, efficient and focused type of work begins in the groups of ten, and we see that if we want to be incorporated in the spiritual work, we first must split up into groups of ten.

There is a stage in which we must split up. The work in groups of ten already advances according to the regulations that stem from the advice of Kabbalists and especially Rabash who formulated all the principles of working in a group based on the method of Baal HaSulam. We have all we need for this work, but we must learn the special structure of the group of ten, how to build it and how to fulfill the method of connection that is the method for the revelation of the Creator.
[108201]
From the 2^nd part of the Daily Kabbalah Lesson 5/23/13, Talk About Tens

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The Torah, “Exodus,” Chapter 18, verses 13-14: It came about on the next day that Moses sat down to judge the people, and the people stood before Moses from the morning until the evening. When Moses’ father-in-law saw what he was doing to the people, he said, “What is this thing that you are doing to the people? Why do you sit by yourself, while all the people stand before you from morning till evening?”

It means that it is impossible to clarify anything and to advance this way with so many people who are not organized according to the spiritual structure.

Verses 15-16: Moses said to his father-in-law, “For the people come to me to seek God. If any of them has a case, he comes to me, and I judge between a man and his neighbor, and I make known the statutes of God and His teachings.”

Moses is the point in the heart that determines a person’s path, investigates and studies how to judge, and checks where he is according to his desire to receive. Thus, Moses judges the people with his point in the heart with regard to his desire to receive.

Verses 17-18: Moses’ father-in-law said to him, “The thing you are doing is not good. You will surely wear yourself out both you and these people who are with you for the matter is too heavy for you; you cannot do it alone.

It is impossible to clarify things in the spiritual work this way and to judge the people according to the Lord’s laws.

Verses 19-20: Now listen to me. I will advise you, and may the Lord be with you. [You] represent the people before God, and you shall bring the matters to God. And you shall admonish them concerning the statutes and the teachings, and you shall make known to them the way they shall go and the deed[s] they shall do.

This means that Jethro teaches Moses how he should organize everything.

Verses 21-27: But you shall choose out of the entire nation men of substance, God fearers, men of truth, who hate monetary gain, and you shall appoint over them [Israel] leaders over thousands, leaders over hundreds, leaders over fifties, and leaders over tens. And they shall judge the people at all times, and it shall be that any major matter they shall bring to you, and they themselves shall judge every minor matter, thereby making it easier for you, and they shall bear [the burden] with you. If you do this thing, and the Lord commands you, you will be able to survive, and also, all this people will come upon their place in peace.” Moses obeyed his father-in-law, and he did all that he said. Moses chose men of substance out of all Israel and appointed them as heads of the people, leaders of thousands, leaders of hundreds, leaders of fifties, and leaders of tens. And they would judge the people at all times; the difficult case they would bring to Moses, but any minor case they themselves would judge. Moses saw his father-in-law off, and he went away to his land.

It is clear that we are very far from what is described here and there is a great deal of work ahead, but we already have split up into groups of ten in order to clarify which states we are in and to what extent we advance. It is because the advancement of Israel is based on a strong connection, until we reach the revelation of the Creator which is called entering the Land of Israel, the desire that is aimed “Yashar El.” Therefore, we have split into groups of ten and we try to do the work. Then, there will be additional phases.
[108197]
From the 2^nd part of the Daily Kabbalah Lesson 5/23/13, Talk About Tens

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Question: What does it mean to work on myself in order to love the friends?

Answer: You need to imagine that the friend is an important person, nice and special. Otherwise, why should you love him? First, you must find a reason. What can be a reason to love the other if you hate him? To be honest, it isn’t even indifference, but actual hate.

You can check the following: Imagine that your friend has won a million dollars in the lottery. The very next day, you feel differently about him. You will envy him and hate him even more. Isn’t that so? What does it mean that you hate him? It means that you prefer that he didn’t win, and that is already enough. It is very simple to check this since you would think differently about your son.

So, can we work in order to love the friend if you hate everyone in the world except yourself? Now, you wake up to a sublime goal called “the Creator,” and you want to attain it. It makes no difference that you don’t know who the Creator is. You yearn for higher knowledge and power in order to climb up to the summit that is more sublime than this entire life. It is just an egoistic desire.

However, in order to rise to the summit, you must fulfill a condition: to love the one you hate. The Creator gradually explains to you that you cannot love Him because if he is revealed a little, you will hate Him since your nature is opposite to His. This contrast will evoke repulsion and hate in you.

So, in order to avoid such bad relations with the Creator, you have to learn to improve yourself in a different state for the time being. You are given this world: the still, the vegetative, the animate nature, and people, so try to get along with them.

The Creator tells you that He will help you the more you try to love the other above the hate you feel. Now, you disrespect everyone: “Let them burn to ashes,” but the Creator has made you feel that on purpose. The moment you want to ascend above your hate, He will help you so that you will manage to do so. Just try and He will help you. Thus, together, you will switch your previous nature to another nature. The second nature will not annul the first, but you will make yourself an attire, a form just like the Creator, and will become like Him.

You will be able to get to know the Creator. Then, you will be able to embrace, to connect, and to merge into one body. This is why He has created the environment that you hate, and the moment you try to love it, He will make your efforts successful. If you manage to reach the slightest achievement, not even love but at least cause less damage to others, meaning you neutralize your ego, He will be revealed. It’s because then you will not harm Him either, and you will be able to get closer and to connect.
[108112]
From the 1st part of the Daily Kabbalah Lesson 5/22/13, Writings of Rabash

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Question: What is the “Nation of Israel?”

Answer: The “Nation of Israel,” just like any other nation, is a collection of different people, but, unlike other nations, they are united according to a special principle of “Love thy neighbor as thyself.”

Once, people used to live in tribes in ancient Babylon, and then they split up and dispersed in different directions and different nations that are corporeally connected, they were created by their corporeal desires.

In those days, Abraham collected about four or five thousand people out of several millions that made up humanity during the Babylonian age. Those who joined Abraham were people in whom the spark that yearned for something else was burning, the spark that evokes people to ascend above nature. They followed him with great hopes and expectations of finding the Creator.

They received from Abraham the method for the revelation of the Creator that allows a person to learn to love others in order to attain the love of the Creator thanks to this.

This group left Babylon even before the great dispersion and over time became the nation of Israel. First, the sparks were not united and everyone had different desires and could not unite.

However, Abraham began working with them and uniting them by a common idea and one goal, a perception that is above the egoistic desire.

He operated according to the principle that “Love covers all transgressions.” However, people can feel love only if the desire for pleasure grows in them. They acquire a sufficient power of rejection when they overcome it and ascend to love. Otherwise, the uncaring and alienation between them can extinguish any spark.

The dynasty of our forefathers, Abraham, Isaac, and Jacob begins here. The group fulfilled its measure of initial unity, and then a new wave of ego covered it, and as a result, the successful and unsuccessful attempts to unite turned into a kind of work that we call the “exile in Egypt.”

It is the same group. No matter in which tent it dwells, what it studies, and in what it engages, its current state is simply called “Egypt.” “Pharaoh” appears between the friends, mutual hate, and the Torah, the method by which Joseph sustains the group, and later on, Moses.

Finally, the “study group” reaches an unbearable state because the ego simply tears them apart and they don’t know what to do with it. They really want to connect and to establish the mutual connection between them, but the ego separates them so much that they reach a dead end.

Then, they not only understand, but also enter a new state of the essential and vital need to escape from the “king of Egypt,” to exit self-love and transcend it.

Just imagine how strong you must be to hate the ego, how repulsive and unbearable it must seem so that you would “leap” and hold yourself above it. You simply don’t have the power to contact it, and this hate raises you. This is the meaning of the “exodus from Egypt.”

However, escape is not enough. How should we unite now? We still must coexist with the ego. In this state, the children of Israel stand before “Mt. Sinai,” not above hate, but rather, around it. Then, the Light comes, and thanks to it, they acquire the understanding of how to unite correctly, which means to use and to what extent to use the hatred in order to unite above it.

They begin to work mutually in different ways, and it is impossible to do so without incorporating the negative force. In order to receive the positive force, they make a covenant with each other, and between them and the Light, the Creator. Thus, their self-correction begins.

The group is the same group, but from now on it is a nation since now they really are united just like any other nation, but they are united in a collective desire, in sparks of bestowal.

The basis of their unity is not the ordinary corporeal desire for a good life in this world, but the necessity to live in the Creator, in the upper. In fact, the children of Israel also are attracted to the “good life,” but behind these words, there is already a different meaning. The term of what actually is “good” changes.
[108029]
From the 3^rd part of the Daily Kabbalah Lesson  05.22.13, “The Mutual Guarantee”

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Question: Why isn’t a prayer for self-correction effective?

Answer: It is only a prayer of many that works. A prayer for oneself is needed so that a person will finally understand that it doesn’t help and that it is ineffective. This world confuses us since people who think about themselves succeed. A person starts a business, engages in sports, and the more efforts he makes, the greater his success. This is a real fact.

However, spirituality is opposite from corporeality. The more I think about myself and do certain exercises, the more it proves that I cannot succeed this way. The laws that operate in spirituality are opposite from all the laws of this world: It isn’t the wise one who succeeds thanks to his wisdom, and it isn’t the brave one who succeeds thanks to his bravery. Whereas these qualities are very helpful in our world: The more power, brains, or money you have, the more successful you are.

This world is based on egoistic bravery. However, in the spiritual world it is the opposite, and everything depends on how much I exit myself and remain powerless, brainless, and totally unable to succeed by myself, but only by investing in others, subduing myself before them, and being influenced by them. Thus, I teach myself that this is the way to advance.

It is a very delicate issue. We work in the integral system, and only through my connection to everyone else—to the extent that I can attribute myself to them—can I succeed. I never will be able to exit my “circle” and to be aloof with regard to the others, and I don’t want that! Advancement indicates a greater penetration into the group in order to be equal to everyone else.

It is actually opposite to the laws of this world. So, all the rules we read about in Kabbalistic texts are not just good advice and suggestions of a concerned granny to a child trying to persuade him not to jump around, not to fight, and to sit quietly. Rather, these are iron-clad rules of the upper system. We have to forget all the habitual egoistic systems and try to get used to and accept the laws of the upper system where everything goes through the group, through the “ten,” only through the environment.

You will attain everything, but the means, the rules for success, are different from the ones that are accepted in this world. Your success depends only on you to the extent that you subdue yourself before the environment, your wanting to bestow everything upon the friends, to worry about them, and to love them like the people who are dearest to you and most beloved. Even if you don’t feel that, you force yourself to act that way, as if each of them is a great person, the greatest of our generation, the one who is closest and dearest to you, even more than yourself.

Soon, you actually will feel that this is so and everyone will become very important and dear to you: his state, his health, and his success. You will understand and feel that you depend on this and will have no other worries except for their well-being and health.
[107914]
From the 1^st part of the Daily Kabbalah Lesson – 05.20.13, Writings of Rabash, “Concerning Love of Friends-2”

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Having started to work in groups of ten, you can think about your big group only through your “ten.” The ten is now the cell through which you connect to the world, whether it is speaking to your wife or to your boss at work. Every action you make is through this group; you dress in them.

A group of ten is not about physical bodies, but about principles that we clarify and fulfill together. Gradually, you begin to feel that this invisible, airy formation becomes clearer, connects with the forms of your relationships, and takes on a certain weight, shape, stability, and a real, tangible existence.

Now, in the relationships between you and others, you feel things that you only heard of or read about before. It already becomes a reality.

A group of ten is a sensible, materialized image of your unity, like a family. Indeed, what is a family? There is a woman who lives with me, and I have several kids who live in the same house. A family, however, is not separate people, but something that is a single whole: our relationships, our dependence on one another, the mutual bestowal, and the concern. It is a whole system that is called a “family.”

I don’t worry about someone personally, but about the well-being of the entire family. This is the feeling I should have with regard to my group of ten so that I will approach every discernment and feeling only through it. Otherwise, I never will see the upper world. I must start looking at everything through this focusing lens, through an aperture adjuster.

It limits my sight, and I look at everything only through it, through this very narrow aperture. If I look through a very small hole instead of using glasses, I will see everything sharply just as with glasses since glasses merely limit and focus the ray of light. This is why this very narrow aperture also allows me to see well as if I had very powerful glasses. We can look through the group in the same way. If you don’t look through the group, you won’t see the world.
[108088]
From the 2nd part of the Daily Kabbalah Lesson 5/20/13, The Book of Zohar – Introduction

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