Question: How can the desire to receive work in order to bestow?

Answer: It can if it has an intention of in order to bestow. In that case it gets a desire from someone else and that enables it to bestow.

Keter created the desire to receive, Hochma. At the end of this phase the desire felt a spark of bestowal, made it is main part, and now wants only to bestow.

Thus Bina was created, and its first three Sefirot (GAR of Bina) are similar to Keter. Just as in Keter, the red point (in the drawing) determines the essence of Keter so does bestowal determine the essence of Bina. As a result, the created being becomes similar to the Creator and follows His examples: Keter created Hochma, so Bina, too, took its lower half, the seven lower Sefirot (ZAT of Bina) from Hochma.

The question is whether it is receiving or bestowing when the lower part of Bina receives the Light of Hochma.

On the whole, it is about the action of the point itself, which feels bestowal by this action.

The upper part of Bina is a desire to bestow that is aimed at the Creator: It wants to bestow like Him (↑), and in order to do that it receives (↓). Its bestowal is actually in the filling of the seven lower Sefirot.

In the same way a mother feeds her baby and is happy for him, which means that it is possible to fill the vessels of receiving and by that to bestow.

Question: So how do the vessels of receiving in our case turn into vessels of bestowal?

Answer: After they are “restricted,” they are filled with the Light of Hassadim, this is already to bestow in order to bestow, Lishma (for Her Name). Then we can use them even to receive in order to bestow. Thus they become vessels of bestowal, since to receive in order to bestow is pure bestowal. This is the only way the created being can bestow.

On the other hand, to bestow in order to bestow doesn’t mean that it is real bestowal. It is only the preparation for actual bestowal, and this is the process of the correction of the vessels.
[98825]
From the 1^st part of the Daily Kabbalah Lesson 1/24/13, Writings of Rabash

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Question: How do I make a covenant with the Creator if I don’t know Him?

Answer: The question is: Why is it only the groom who signs the wedding agreement (Ketubah) and not the bride? Is there a kind of one-sided commitment here? The same happens when a person signs an agreement with the group or with the Creator.

This means that my signature on this contract is enough since the agreement of the other side is certain. So, only the one who hesitates and is unsure has to sign, and thus, he is obligated to sign the commitment.

There is an upper force, and in order to reveal it, there must be a lower force. The force of the upper is bestowal and the force of the lower is receiving. The force of the lower must attain wholeness in its deficiency in order to connect to the upper force that is eternally whole.

Wholeness is attained in the lower force by the connection of 10 people, for example, then of 100, and then of 1000. We always add another zero.

Unless I connect with 10 people, I cannot be called a spiritual “unit,” and, unless I connect with 100 people, I cannot be called a second spiritual “unit,” which means to rise to the second spiritual level. The counter only counts the additional zeros, and this is considered a leap to the next level.

In order to be adapted to the whole upper force, I at least must attain the connection of the first 10. This means that I must connect to 10 people since according to our inner nature, we attain the first, minimal measure of bestowal, #1, by the connection of ten people as one heart and one mind. Now, I have the first force of bestowal.

If I can connect to 100 people in a similar way as one heart and one mind by totally annulling myself, I attain the second force of bestowal, the second spiritual level. Thusly, I must go through 125 levels.

In order to connect with them, I sign a mutual contract. We must be connected so that each one will forget about himself and connect with everyone as one whole. It is impossible to do this alone and we must help one another. We must provide everyone with the greatness of the goal, connection, warmth, and positive examples. In order to do that, we sign a contract, and this is called a covenant.

Each of us goes through states of “+” and “-,” and we need the minus in order to rise to the plus, to “straighten” ourselves. This is possible if, while I am in a state of “minus,” the society intensifies my intention. My minus grows and the plus also grows; they constantly increase. After a small plus, there is a big minus, and after a big plus there is a minus that is twice as large.

This is why I never can overcome the minus that I receive and it always knocks me to the ground. I may be totally thrown off track, and I may continue to work, but without any inspiration and thought. When I fall into such a state, into such a minus, the society has to intensify my intention.

It is a good thing that I have received such a minus since I need a greater minus; I must reach its full measure to fill my measure. The question is how to turn it into a plus. In order to do that, I need an intention! If my deficiency and the society’s intention connect, I can change the minus to the plus each time and, thus, constantly rise. This is called making a covenant.
[98828]
From the 1^st part of the Daily Kabbalah Lesson 1/25/13, Writings of Rabash

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Rabash, Letter #29: But a person doesn’t have a need to bring waste from the outside, as is the case with fertilizing a tree. It must translate impurities from the world to the revelation, meaning, inside his feeling.

Question: What is “waste” for me and what is “fertilizer”?

Answer: It depends on your choice. You are given the ability to decide whether you prefer to eat from waste or good things from bad things? And you always choose something from the two possibilities, but gradually tip the scale in the direction to bestowal. You don’t have the strength to completely annul reception, but anyway, you advance in the right direction.

In your vessel, Kli, there are always three parts. In the upper part you can work for the sake of bestowal, in the middle part restriction reigns, and in the lower part is something that you want for yourself.

The right line can’t exist without the left line, and the left line without the right line. Everything needs to be diversified, until at Gmar Tikkun (the final correction), all the evil will operate as good.

Question: This means that if the friends create an obstacle for me, then they give me “fertilizer”?

Answer: It depends on your meaning of “obstacle.” If the friends show me how much they long to recognize the greatness of the Creator, for a higher level, for adhesion, for Gmar Tikkun, for unity and connection between them, for the revelation of the Light, then for me it can be an obstacle since this approach is hated by the ego, but it can also be a motivation that pushes forwards.

The upper shows the lower the Light, His bestowal, and the lower, by feeling this, must clarify if for him this is food or waste. It is written, “Straight are the ways of the Lord, in them the just walk, but sinners stumble in them.” I can decide that bestowal for me is specifically the Light that pulls me forward. I want to adhere to it and overcome myself in order to do this, even though it is not simple to receive it as food. And then, in this case, I am called “righteous.” But if I don’t want it, then I am called a “sinner”.

In this way, I examine myself according to the principle of “a person will always see himself as half-righteous and half-wicked.” The upper gives me the Light and I can feel it like light or like darkness.

For example, today in the lesson there were many people sitting there without a good mood. And I was very happy about that. Because that is how a disease is discovered. It is very good. Now what is left is to bring the treatment. But they don’t think so. They feel sick.

This means, the question is: It depends on how a person decodes what he receives. There is no evil in the world, but everything depends on how we interpret what happens. For me, the Light, the force of life, can be either food or waste. The tree, naturally, receives fertilizer from the animals, as a good thing, and we have to choose, because from the beginning the “fertilizer” that arrives from the upper doesn’t look good to us. This thing doesn’t look good to me to the extent that it looks like “excrement” and not like a treasure….
[98745]
From the 1^st part of the Daily Kabbalah Lesson 1/25/13, Writings of Rabash

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Question: It is said that it is not the smart one who learns in Kabbalah. Then, why do you always ask whether we understand anything we learn in The Study of the Ten Sefirot? Isn’t The Book of Zohar enough for those who only have to feel? Can smart people really study?

Answer: Interestingly, spiritual advancement doesn’t depend on the knowledge we accumulate. This is clear and certain. The point is that apprehension and comprehension, knowing, comes when I put effort into unity, into the desire to connect with our neighbors, and getting outside ourselves, when we convince ourselves that the visible picture around us is in fact my world, part of my soul, and my enemies and adversaries are the most useful and closest to me.

In turns out that the opposite is true. On one hand, our advancement depends on it.

But on the other hand, we see that the Ari started to explain Kabbalah as if it were science in the contemporary meaning of the word. It was the Ari who opened the era of correction to us; it starts with him. In the 16th century, he added a scientific nature to Kabbalah; he started to present materials in a scientific way and for the first time ever he accurately described the structure of spiritual worlds, Partzufim, Sefirot, Lights, vessels, laws, degrees, etc.

After the Ari, several Kabbalists wrote such books, then, Baal HaSulam appeared and continued the same trend; based on the Ari’s books, he wrote The Study of the Ten Sefirot. It is a full tutorial with precise definitions and responses to numerous questions. In addition, he wrote a commentary to The Book of Zohar using scientific terminology.

Why do we need this? Maybe, it’s indeed enough to read the Torah with all those stories of exiting Babylon and Egypt and other events of ancient history? Yet, it is obvious that we have no clue about what exactly is described in them. When materials are presented in a scientific way, it becomes very clear to us that we are dealing with the process of approaching the Creator; whereas, when reading the Torah, we simply cannot locate our place in all these stories, nor can we sense the need for our internal changes or determine the means to do so.

This way of presenting materials was very good for the period when people were seeking the Creator through affliction. We should keep in mind that in the era of the Torah, the Prophets and Holy Scriptures, the Creator could be attained as a result of pretty simple efforts, as it is said: “Eat bread and salt, drink water, sleep on the ground, suffer, and engage in the Torah.” If one read the source, the Tanakh, following the above conditions, wanting to come to the Creator through the reading, one attained Him.

But then the egoistic desire “jumped” to the next level, and from this stage on, the former method of revealing the Creator became impossible. That’s why Kabbalists started to search for a different form of presenting materials—in the form of Mishnah and Talmud. These books speak of the same things that are described in the Tanakh, but this time in the context of laws. Things that the Torah explains in the form of morality were framed in the Talmud as a rigid structure: We take and give; if we take something, we owe the same thing back, thus, we either go through afflictions or are entitled to a reward.

In principle, the wisdom of Kabbalah talks about the laws of interconnection between the vessels and the Lights. The power of the Light of Infinity (Ein Sof – ES) is unchanging, although there are five spiritual steps. At the first stage, the Light goes through without any filters (directly) and is called Yechida. At the second level, the Light goes through a specific “filter” that lowers it to the level of Haya. At the third step, two filters lessen the Light to the level of Neshama, and so on and so forth until it reaches the level of the Light of Nefesh.

Many other laws act in this system, but the main thing is the relationship of the Lights and vessels. This is what the entire wisdom of Kabbalah is about; there is nothing else to it. It can be described in various ways. The authors of The Book of Zohar use their own method of presenting the material, the language of morals. From the time of the Ari, a rapid development of science and technology began; new generations required different scientific languages. But, in fact, the Ari wrote about the same things—about the relationship between the Lights and the vessels, about the laws that act in this system. We also study the worlds, Partzufim, the steps, in other words, the desires that have the screens and the corresponding Lights. There is nothing besides them anyway.

Thus, on our way to correction, we become more meticulous with the laws. For example, if my TV set doesn’t work, I explain what’s wrong with it using my sensations. I say, the colors are wrong: There is too much red, not enough green, and no blue at all. Yet, when a specialist steps in, he says: We need a special lamp that has certain characteristics in watts and lumens; we also have to solder this relay to that part.

When we go deeper inside, we start “playing with numbers,” with technical specifications. If one wants to talk about spiritual steps, he has to explain in detail what state he is talking about, what level, what desires, what screens, what Light. One has to use numbers that show me what he is talking about.

Vague definitions do not work. The same applies to modern day technologies; it requires ever greater accuracy in measurements settings. So, whether we like it or not, the scientific language of Kabbalah is closer to us, although we still cannot tell what’s behind it.

Let’s say, yesterday you were in one state, and today in another.

-“What is the difference between these states?” I ask.

-“Yesterday I felt a little better, although not quite well.”

– “I don’t understand. Give me more details, exact figures and more precise characteristics, the encoding that I can translate inside myself and feel the same. Give me the exact data instead of vague impressions.”

We have to unite with the general system, but how? How can we unite if there is no channel of connection that works at the ultimate frequency and that provides an ideal exchange of information?

Consequently, we have to become experts and know our “TV sets” properly, then we begin understanding the entire system. The system is ours. It is us!

The question is: What are the methods of acquiring this knowledge?
The way of achieving it is to nullify our personal understanding. This is called “faith above reason.”

Question: The school teacher told me that one plus one is two. I believe him, but then start checking it out. Do we apply the same method here?

Answer: No. In Kabbalah, a person acquires new properties and “weighs” everything on a new “scale”; we have to use a different type of intellect than previously. By changing internally, we transition to another sphere, into a different space, a new dimension; we have to use a spiritual arithmetic. Now, one measures and compares everything by its quality, rather than quantity; one plus one does not always equal two. It is an opposite world with a totally different “system of calculation.”

We begin acting in a completely different plane of reality that is still hidden from us. Why is it hidden? It is because it doesn’t correspond to our current sensations or intellect. It makes it impossible to apply conventional mathematics to the spiritual world.

It means that the one who is prone to changing one’s own properties is able to study, as opposed to the one who is smart and clever. As a result, our modified qualities “dress” into a new type of intellect. A person changes his desire and receives the “revelation” into it. This is an intellect of a higher level.

One shouldn’t be “smart.” On the contrary, a person has to cancel his current understanding and go against it in order to receive a new type of consciousness. One has to be smart enough to cancel one’s present understanding.

How do we do that? We have to understand only one thing: We need to depend on the correct environment and over and over again continue receiving its integral mind instead of having a mind of our own.

In this world, this approach looks totally unacceptable, whereas in spirituality, everything is exactly as it is described above: We unite with our very special group. The Creator brought us here and told us: “Unite with your friends.” We neutralize our mind and sensations and start uniting. How possibly can we agree to this? It is so hard to bow our heads and “loose ourselves” in the group.

We are brought to this state from Above, although we are still concerned whether we are capable of self-annulment. That is the question. Do we accept the destiny that is offered to us by the Creator? Do we run away from it? Do we continue using our energy in spite of everything that goes on with us and manage to put our mind aside?

Kabbalah is a difficult labor. It’s an exertion that influences our nerves, habits, and desires. It has nothing to do with the amount of knowledge.
[98555]
From the 3^rd part of the Daily Kabbalah Lesson 1/22/13, The Study of the Ten Sefirot

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Question: What is the meaning of the words of the Creator: “I wish they would leave me and my Torah would uphold”?

Answer: This means that man makes the wrong efforts, in the wrong place, at the wrong time, and for the wrong reason. There are many conditions that must be joined together.

First of all, one must organize a group. Without a group a person doesn’t know how to exit his ego. He can talk about this with pretty words, but in actuality, will not realize anything.

And in addition to this, one must be patient, to understand that it’s an accumulative process to which all our efforts are added, which then bring us results. It’s comparable to a meter, in which there are spinning wheels, and at a certain moment, suddenly the number on the display changes and a “1” appears instead of “0.” And then again the wheels spin for a long time until outside again the number changes to “2” and so on.

We must understand that weeks or months could go by until the meter changes to the next number. But the weeks don’t pass if at that time we don’t invest efforts. Here the person begins to understand that he has no strength or desire, that he isn’t able to do anything, and just wants to leave everything. The body pulls him to empty matters, and the main thing is not to feel his state as being a difficult one.
We already understand how this happens. Here the person needs to find himself support, “Support of the Light.” This means the friends who help each other. Our weakness is that there is no mutual help, and everything is built only on it. Strength is only in connection, and if the connection stops, then no one will have strength.

The Light illuminates from the other side and slowly increases my desire to receive by just one gram, and I immediately fall. I am ready to forget everything, lie down and do nothing, just to be left alone. At least from a physical standpoint it is forbidden to let ourselves fall in this way. The environment should put pressure on me, they should call me if I don’t arrive at the lesson, and they should wake me at home.

I must make these arrangements with my environment so that it will work on me. Also at home, I build such a system that won’t let me miss the morning lesson. I do the same with the friends. I prepare myself in such a way that my conscience will suffer if I don’t arrive at a lesson.

But I must prepare all of this in advance and not at the time of descent. I must worry in advance for something to commit me to arrive for the lesson even when I lack strength. I arrange everything in this way so that I can’t stay home; otherwise, what will my family say? I can’t make excuses each day that I don’t feel well. And the friends would begin to call and ask what happened to me, where did I disappear to, and it would embarrass me.

If I receive a burdening of the heart, then only these measures will work on me. In those moments, I myself am not able to do anything, but I feel that I prepared support for myself and so it also stands in my favor.
[98317]
From the 1^st part of the Daily Kabbalah Lesson 1/7/13, “Introduction to the Study of the Ten Sefirot”

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Baal HaSulam, Shamati 34, “The Profit of a Land”: It turns out that all the suffering he feels is because he slanders Providence. It turns out that what hurts him is that where he should have been praising the Creator, saying “Blessed is He who has created us in His Glory,” meaning that the creatures respect the Creator, he sees that the world’s conduct is unfitting for His glory, since everyone complains and demands that first it should be open Providence that the Creator leads the world in benevolence. Since it is not open, they say that this Providence does not glorify Him, and that pains him.

This is all that pains him since by being in a state of separation, he cannot justify His guidance. This is considered hating the state of separation. And when he feels this suffering, the Creator hears his prayer, brings him near Him, and he is rewarded with adhesion. This is because the pains that he feels due to the separation make him be rewarded with adhesion; and then it is said, “As far as Light excelleth darkness.”

We already know, understand, and feel these things. On every degree only between two opposites can we find the correct details of perception, choose the quality of bestowal over egoistic self-interest, and refocus the criteria of “light” and “darkness” from reception to bestowal. Then in inner efforts, in doubts, and with the help of the group and studies, we can demand correction so that the Light comes and, first, shows us what “light” and “darkness” are in reality, as opposed to our current notion according to which we call material, egoistic fulfillment “light,” and the absence of it “darkness.”

Thanks to the Light that Reforms, I rise above these measures to the spiritual measures. Then, light for me would be distancing from myself and getting closer to the other, to the Creator. Moreover, this scale should be based on the antithesis of the former approach. If earlier I hated someone, enjoying his difficulties and my advantages over him in anything, then now, with the ascent to the property of bestowal, everything turns out the opposite: In my feelings he remains hated, but I overcome myself, enjoying his well-being and bring him pleasure, which in reality becomes my fulfillment. I enjoy what the one I hated enjoys and, in general, the fact that he enjoys. I am pleased to give him pleasure, rising above my hatred for him.

Every detail of this perception consists of many nuances, but in general, all this is achieved only by the efforts in the group. Along with studies and the Light that Reforms, we eventually come to transformation, to an internal revolution…
[98846]
From the 4^th part of the Daily Kabbalah Lesson 1/27/13, Shamati #34 

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The Writings of Rabash, 1984, Article 2, “Concerning the Love of Friends”:

1) The need for love of friends.

2) What is the reason I chose specifically these friends, and why have the friends chosen me?

3) Should each of the friends disclose his love for the society, or is it enough to feel love in one’s heart and practice love of friends in concealment, and thus not need to openly show what is in his heart?

These questions are obviously important. Indeed, on the whole, I don’t feel any need for the love of friends. Where will I find the powers? How can I convince myself? And most importantly, where is the reward here?

If I were promised something real, then perhaps I could convince myself, but I am only told that by love of friends I will get a reward that is above this whole world: not money or gold, not health, not different entertainments, but something that is much greater. But because I don’t see that reward, I don’t really value the love of friends.

It would be better if I were told, “Love your friend and you will feel good.” If I depend on someone, for example, who can take me out of prison, then I would clearly be ready to do everything for him only so that he would help me escape. But here too, I don’t see any way out of prison; I don’t see a real big reward for the love of friends. I am told about the upper world, but for some reason I don’t find it so attractive.

Later Rabash says that I have chosen the friends, and the friends have chosen me. But when did I really choose them? And really, would I choose them if I had a chance to choose from many other candidates? By what I see here, I would choose one or two, not more than that, so it turns out that no one has chosen his friends.

We haven’t chosen the teacher either. I am sure you would prefer someone more solid and respectable, so where is our freewill?

It seems that by the connection in the group I have to feel that each one is so special that from all of humanity, I would really choose only these friends. This stage is in front of us: to feel the friend, his soul, to get so close to him that he becomes the only one of the seven billion, and the same for every member in the group.

In addition, Rabash is asking whether we should express our love by some external means, for example, to act before one another, to give each other gifts, etc. Or should we rather work modestly, since the real work is internal, whereas the “decorations” as we well know are not worth much, because they can turn out to be flattery, hypocrisy, and false. I don’t really love anyone, so can I express something that I don’t feel? After all, this is a lie.

However, if each of them does not show the society that he is practicing love of friends, then one lacks the force of the group.

We must understand that we are small and weak, and since we lack the understanding, we are impressed by external acts and so we have to use them. Each one should behave in a way that the friends can see: He performs serious internal work, makes efforts for the love of friends, and indeed already attains a high level. Thus we advance forward.
[98788]
From the 1^st part of the Daily Kabbalah Lesson 1/24/13, Writings of Rabash 

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I am divided into two parts: GE and AHP. The important part in me is GE, and in it I am in a fixed state.

On the other hand, I operate my AHP only for the needs of another: It is as if I “swallow” his desire and begin to serve him. The Light comes from Above, and I pass on this Light to the other through my AHP, which is the only way I use the AHP.

If, however, the other doesn’t need anything, then my AHP does not exist. It is folded into my GE, and I return to the state of smallness, to the fixed state.

It is because I actually don’t need anything, except for my GE, and I need them only in order to be ready to bestow upon others. In every contact I immediately check what the other wants and when I find unfulfilled desires in him, I allocate and develop in me only the part that will provide what he desires from Above. Only to that extent do I operate my AHP.

This is called the spiritual world: I don’t exist. I exist only to the extent that I bestow upon others. As long as there are no others, I am nothing, a zero. It is because my GE are not myself, they are only the state of readiness, searching—who needs my bestowal?
[98785]
From the 1^st part of the Daily Kabbalah Lesson 1/24/13, Writings of Rabash

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I have to feel the friend as a part of me, as the main part. Just like a mother feels her baby as the most important thing in the world. She cherishes the baby more than herself.

In order to do this, I perform different actions in the group that draw the Light that Reforms so that it will form the new attribute in me, the attribute of bestowal. Then I discover love towards those I hated before.

There are several stages along this path: First I come to the group and study with the friends. It would be better if I could get along without them—for example, if I could pay the teacher to be taught privately and so that the friends would go away. But the teacher tells me, “You need them; to the extent that you connect with them, you will be able to hear what I have to say, otherwise you will remain deaf.”

What kind of a condition is this? The more connected we are, the better we understand the teacher. This is very strange… there is nothing like this anywhere else.

Then the teacher together with the sources tell us, “If you love one another, you will feel the material that we study. You will not only understand it, but you will feel it; you will discover a new reality in the connection among you. If you connect, like the fingers in one hand, you will discover the upper reality, the upper world!”

That’s strange! So what should we do?

“Try,” they tell me. I begin to try, and if I really try to connect with the friends, I feel an aversion. There are conflicts and problems, mutual baseless accusations, and it is impossible to overcome this. It seems that it isn’t so easy. What is the argument about? It is about a spiritual problem: whether to connect in order to advance towards the Creator, or to separate. This isn’t an argument about minor issues in this world, but a spiritual argument between “Moses” and “Pharaoh.”

As a result, I feel helpless, and instead of love of friends, I discover aversion, and then hatred. Then I begin to work more and more intensively.

If, for example I have 50 kilos of hatred and I cover it with 51 kilos of love. Thus, I acquire a spiritual vessel. After all, we have tried as hard as we could to overcome the hatred with the help of mutual prayer, and as a result we now feel love between us.

This is the path to the spiritual world that we discover only in the connection between us—there is simply no other place it can be revealed. I hear this over and over again, until after several months I realize that that’s the way it is, until I accept it internally.

But now I don’t accept this; just like a patient who is allergic to a certain medicine, I am allergic to real spiritual love.
[98782]
From the 1^st part of the Daily Kabbalah Lesson 1/24/13, Writings of Rabash 

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