Rabash, Shlavei HaSulam (The Rungs of the Ladder), Volume I, Article 12, “What is Torah and the Work in the Way of the Creator”: It turns out that a person has to make great efforts before he begins to study, so that his study will bear fruit and good results, this means that the study should bring him the Light of the Torah, that can reform him.

First we must develop the right desire, in fact, it is indispensible. A person reaches the wisdom of Kabbalah only with a “point in the heart,” which has no direction yet. He doesn’t know where he has arrived or where he is, like a drop of semen in the womb. In this case, it is the group that plays the role of the womb, and it has to “format” a person, to give him a form, and to exert influence. We shouldn’t wait for him to act correctly. We should be careful if he “shows off,” since the show should be the group’s show.

There are those who come full of energy and begin to work, for them it is really a positive approach, but it is definitely not in the right direction. And were can he find it? From his egoistic actions? A person hasn’t even had the chance to discover the evil inclination yet and is still on a lower degree.

So the group should gently control a new student in order to give him the right form, the right direction And when a person feels that “reins and a bridle” are placed on him, he is obliged to accept it since he has no other choice. The group must control everyone.

The friends must look for the evil inclination and the lack of connection. We yearn for connection; we clarify to what extent our qualitative and quantitative parameters are correct; whether it suits our requirements and satisfies us, until we discover the Creator’s form in the connection.

We go through the levels of Nefesh, Ruach, Neshama, Haya and Yechida on each of the 125 degrees. In search for connection, we discover a deficiency and draw the Light that Reforms during the study. Thus the study becomes purposeful and I constantly check myself not according to how much I understand or not, or how interesting it is or not. This has nothing to do with what we do, the study is a time of healing, a time of clarification, a time of drawing the Light of correction. All this is in accordance with our deficiency, which we discover during the preparation for the lesson, we discover it during the friends’ meetings and in our collective actions and then we come to the lesson with the demand for the Light that Reforms.

In this demand we are different from the rest of the world. People feel that they are righteous; they don’t demand the Light that Reforms; they are satisfied with what they do, like all those who don’t even think about it. We need to constantly assess ourselves according to the deficiency for the Light and the Light itself.

When I first came to Rabash, I asked him after a couple of months: “What is the main thing about working with the book? Where is the essence of our world during the morning lesson described?” Then he showed me item 17 in the “Introduction to TES,” where it says: “And so a person who studies is committed before he studies to strengthen his faith in the Creator and His Providence in reward and punishment” since this is important. Our only work is to prepare the desire for change through the exertion in the group. On the whole we discover that we cannot do that and it is only there that we should perform the correction. With this recognition, we reach the study again.

Thus while we study we discover a deficiency and on the other hand we are corrected and healed.

So accordingly “a person should make great efforts before he begins to study.” And if in the meantime we don’t attain the right results, then we should check whether we come to study with the right intention. Otherwise we study in order to acquire knowledge from a certain book instead of drawing the Light as is required from the Torah.

So there is “wisdom” and there is “Torah.” And a person who simply wants to know what is written in the book deals with wisdom, and a person who looks for correction and who wants to change himself deals with the Torah, with the true method. This is the whole difference…
[92067]
From the Preparation to the Daily Kabbalah Lesson 11/4/12

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A lot of work is required in order to attain the attribute of Bina, which means to attain freedom. So a person needs great support from the environment in order to constantly feel the greatness and importance of the goal.

The Creator can harden Pharaoh’s heart on the left line and send him questions like “Who is the Lord that I should listen to Him?” and “What is the work that you are doing?” according to how much he empowers this support. All these questions, doubts, and problems will increasingly take control of a person, until they become the “waters of the flood,” that are about to drown him.

Then he will have to seek refuge, and from fear and with the help of the environment, he will finally reach the conclusion that he can only be saved in the ark. The ark means unconditional bestowal, which is the only place one can hide from the flood.

“A person can feel constant wholeness since he is content with his fate.” But he doesn’t hide in the ark in order to be content, to feel peace, and to settle for less. His accounts are above his ego, above his desire to receive. He doesn’t take into account what will happen with his ego, with his desires, with his life. All the accounts are above that: only in order to connect, to unite, which means for what is outside his skin, besides his egoistic interests.

But all this happens if a person advances persistently and eventually reaches the conclusion that he needs an ark, that he must rise above the selfish calculations. The waters of the flood, the questions of “Who?” and “What?”, all come in order to help him detach himself from the calculations within his ego and to determine a connection with the inner point of the group.

In order to do that he needs the Creator’s help, to whom he turns with a prayer in order to advance and to connect more strongly with the group. “Many pennies add up to a big sum” in all this work, for “seven years of hunger.” But this is only if a person collects them by connecting all the obstacles and all his exertion to one goal, by constantly trying to fulfill the conditions that are revealed to him correctly. Then it is possible to say that he is advancing.

Just like the story about Noah, who doesn’t reach redemption immediately and at one time. It is a long story about how he builds the ark, how he comes to the decision that has to build an ark into which he collects all his attributes, all the levels of his desire, and only when all the desires and the ark are arranged, can a person hide in it.
[92037]
From the 1^st part of the Daily Kabbalah Lesson 10/31/12, Writings of Rabash

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Question: How do we turn the vessels of receiving into vessels of bestowal?

Answer: We create a variety of different forms from metals. We make gears, grilles, bars, etc. We also work with the desire to receive according to the same principle, although it will never bestow itself. In Kabbalistic terms “vessels of bestowal” are vessels of receiving that can bestow when they operate in a special way. In other words, they take on a special form. After all, they cannot do anything but receive.

So receiving is improved to such an extent that it will become like bestowal.

Today, whether I like it or not, my intention remains egoistic. In order to correct it I need a special external force. To do this, we study in order to evoke it.

I cannot change anything by myself, and so I don’t worry about my desires; they will develop according to the plan. I don’t have to worry about whether my vessels are full and if they are what there is in them and how much. Here everything is fine, and I am only concerned about the intention, about aiming my thoughts. I differentiate between the action and the intention and only in my intention am I constantly adhered to the goal. As long as I keep the same focus, no matter what I do—I am corrected and everything is fine with me. This is why it says that a person is where his thoughts are.

100% of an intention to bestow ensures me 100% of correction. It is the intention that counts and not the action. So even if I steal and destroy, I steal and destroy parts of my egoistic desire in order to perform acts of bestowal. A person is not responsible for his actions; it is the intention that determines everything.

The problem is that when we look at one another, we see actions and not intentions. But this problem brings us to correction. I have to rise to the height of mutual connection in order to judge others according to their intentions and not their actions. This obligates us to be Kabbalists. There is no other choice; otherwise we cannot connect correctly. The disasters are increasing, so where is my influence on the upper?

Question: If the intention is the same form that is dressed on the matter of the desire, how do we correct it?

Answer: With the help of the Light that Reforms. We try to act in bestowal, we try to connect and our failures reveal the need for the Light.

After all, there is a part of Galgalta ve Eynaim (GE) in every person. As a result, some people are drawn to the Light, and this attraction is revealed in them when the question “What is the meaning of life?” arises. They want to know, to discover the secret of life. Such people are especially egoistic. They are very far from being nice and they are even quite disgusting and don’t care about this world at all. They disrespect it and are not satisfied with its “nonsense.” In short, people who are not nice at all reach the wisdom of Kabbalah. After all, a great desire suppresses small desires. Eventually, a person burns because of one thing only; he wants to know why he should go on living.

Other than that he can be worried about high philosophical questions like: “What is the universe? Why does all this exist?” in other words, he feels that it is crowded here and he cannot stand it.

All this is caused by the part of GE that has awakened and is in AHP in the meantime, increasing it and pushing a person to search, forcing him to open himself to everything, trying to “swallow” all of reality, including the Creator.

Then, thanks to his actions in the group and the study, a person begins to appreciate and to sort out all these phenomena correctly and then he comes closer to correction.

In addition, it depends on the root of his soul, on the quality of his GE. Someone may yearn for general, global knowledge according to his Reshimot (informational genes). After all, certain Reshimot were very high once, and fell so deep that they require much work. Such people don’t succeed immediately, but after decades, they ascend accordingly while others don’t.

In any case, “He who is greater than his friend, his desire is even greater.” This is what the number of actions of correction he has to perform depends on.

But in any case, parts of GE and AHP are initially in everyone, including the nations of the world. After all, we have all been through the shattering including in ancient Babel. Then too the crisis was revealed as it is today, and as a result, only a small group came out of the crowd—the nation of Israel. Now when all the other “Babylonians” are suffering, having no choice, they will have to correct themselves together with this small group in order to finally leave Babel. Then everyone will be called “Israel,” which means “straight to the Creator” (Yashar—El).

It isn’t about a nation but about resembling the Creator. The difference is the order of things: Someone begins the process and someone continues. Each one does his share, and eventually everyone corrects the shattering of Babel.
[92001]
From the 2^nd part of the Daily Kabbalah Lesson 11/02/12, The Zohar

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Question: We get sick and die because the force of vitality runs out. By studying in integral groups, people will constantly have an infinite source of the force of vitality, they will be able to connect to it and be nourished by it, doesn’t this mean that all diseases will disappear and life expectancy will increase?

Answer: The fact that people will gradually stop feeling their body and will see a collection of forces that depict the form of a body and also the form of this whole world is very close, there is no doubt about that. At the same time all the diseases and problems associated with the body, with the family, and with all others will gradually disappear, since everything moves to another level of solution, to the level of forces.

Our world disappears because the infrastructure upon which these forces depict the picture of the world is disappearing, and so eventually it disappears, we will see how together with the world all the problems disappear.

Question: But nevertheless, will people in integral groups live longer?

Answer: I don’t know about intermediate states. A person, of course, will feel that he exists both eternally and wholly to the extent that he feels the upper Light through the group.

It may be that the same thing will happen on the way, according to the levels of approaching these states. But we will undoubtedly feel fewer bodily-related problems. Food and clothing and everything else will be necessary only as much as we need them and not more than that. This means that fashion and advertising will all disappear. Our world will become totally different.

Life expectancy will certainly grow, but I don’t think that it will much more than 100 years.

I have visited Switzerland many times, especially very small towns and villages. There it is quite common for people to reach the age of 100. It is one thing to be 90 and another to be 95. You look at them and you see an ordinary person, a strong old man cutting the grass in a steep field. I can’t imagine how he can stand on the slope and what is more cut the grass.

So today, leading a normal lifestyle a person can easily reach this age.

But I don’t think we need more than that. The Bible too, by the way, speaks about the “70 years of a man’s life.” If life has a special purpose, then it will be until 100-120. So generally speaking we will not cross these limits by much and there is no need for that.
[91975]
From KabTV’s “Talks with Michael Laitman,” 03/10/12 

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It says that the temple was destroyed because the children of Israel didn’t bless the Torah first. They studied the Torah without a blessing. What does that mean?

There are blessings in the Siddur, for example: “Blessed are You Lord, the giver of the Torah.” But what is the Torah? It is a means for correcting the evil inclination. It says: “I have created the evil inclination; I have created the Torah as a spice.”

How is it possible to bless the Torah? Only if there is such a deficiency when my initial inclination is revealed as evil. I feel that my desires are evil; I have to correct them, I can’t bear them. This is called the revelation of the true evil, when I cannot agree to it, when I have to get rid of it, to get it out of me as something that is very harmful.

Then I discover the means that can get these evil desires out of me, a special instrument that is called the Torah. It turns out that there is a special method for studying, a special book, special conditions, and all this is called the Torah. It isn’t the title of the book that says “Torah,” not the number of people, and not the place of study, but simply the fact that in answer to all my actions there comes a special force that changes the force that is inside me. It is because the desire to receive is actually the force by which I identify the evil and I want it to become good, as it says: “Since the Light in it reforms.”

So I determine that my desire to receive is the evil inclination and decide that I must make it good. What is “good?” It can only be the opposite of my current desire; there are no other options. Thus the concept of the Torah symbolizes my efforts, the group I work in, the books I study from, the teacher who teaches me this method. On the whole they are the ones who summon that force from Above that corrects me. “From Above,” since the force of correction is higher than me and stronger than the current force. Thus I acquire it and heal myself from the evil, which becomes good.

But if I study without this preparation, the Torah becomes the “potion of death” for me. In this case, I reach self-fulfillment by a long and difficult path. Along this path the Light also operates on me, but from its posterior and not in the desire that dresses and not in the desire that is dressed. I reach the recognition that I don’t discover evil the way I should, I don’t recognize the poison in it. This, of course, also leads me in the right direction, but along a long indirect path of sufferings.

So if a person is not in the direction of recognizing the evil, he is in “exile.” And when he recognizes the need to correct the evil in him, which means the desire to receive, he feels that he is under the domination of Pharaoh. The deeper this feeling is, the more he wants to get rid of the evil, which means to get out of “exile.” Then he uses the Torah correctly in order to draw the Light that changes the desire in him, which enables him to use the desire not for his own good but for the good of others. Thus the Light reforms him and changes him to the good.

As long as we don’t want to exit our desire to receive and enter the desire to bestow, from evil to the good, it isn’t considered exile. We don’t even feel that it is exile. Only the need for a means to turn the desire to receive into a desire to bestow indicates that we are ready to leave the exile. The exodus itself is that we begin to use the Torah correctly.

This is what we have to aim at while reading The Book of Zohar: Do we open it with the right deficiency? If not, then we don’t bless this action, but simply follow a timetable. This is a wrong and undesirable approach. We have to think about it the whole day before the lesson, to add the discernments that stem from different states, from the desire to receive that dominates us, into one picture. We want to ascend above it towards the friends, towards the Creator.

Then we will have something to bless in the morning lesson since we want to receive “the water of life” from the study, the healing force, and this means that we are truly studying the Torah.
[91966]
From the 2^nd part of the Daily Kabbalah Lesson 11/01/12, The Zohar

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All of our work is divided into small parts that we need to join together. They appear in the sequence of the Reshimot (informational genes) that are revealed, which we must realize. A man’s role is not to forget that and to try to organize his environment so that it will constantly arouse him and help him to overcome more and more severe obstacles.

One needs to understand that in every moment we execute a new action, and we never repeat the same act. Although, it can appear to us that the same problems repeat themselves, it is because in the meantime we don’t feel the new distinctions in each awakening.

But it is said that no moment resembles another. Thus we need to believe that each time we work on new properties and correct them. If with each moment we join them to the group and within the group they are directed to the Creator, to adhesion, and correction via connection, then in this we realize our Reshimot.

And all of this work is done through strengthening and clarifications, which are opposed to our feelings and mind, through constant strengthening of the environment to make it more strong, pressing, and demanding. If we always prepare for the new conditions to overcome, it will take us to the next moment, then all of these moments will connect and join together into a great amount.

All the pennies eventually add up to a great treasure. Like the Kabbalistic parable where a man enters the King’s treasury many times with a small cup, fills it with gold coins and goes out. But the guard standing at the entrance spills his cup of coins each time and leaves the man with an empty cup. Again he returns to the treasury and again the guard spills the coins that are in the cup.

This is repeated many times until he completely despairs. It is not that he despairs from the work itself, because each time he enters the treasury, he believes that it is the last attempt and that it will be successful. But simply the time allotted to him is over and it wasn’t up to him, and suddenly he was told, “All the gold that you took out and spilled, now belongs to you.” All those pennies, all the strengthening, joined into one big Masach (screen), and all the drops of Light merged into one big Light.

Thus our work is done in parts; otherwise, we wouldn’t have the strength to execute it all at once. Thus, penny by penny, it adds up to a great amount. And the main thing is the environment that constantly stands on guard and reminds us of our commitment to join all the moments into one goal.
[91830]
From the Preparation to the Daily Kabbalah Lesson 10/31/12

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Baal HaSulam, “The Giving of the Torah,” Item 8: …This is because there is a natural law that the receiver feels shame and impatience upon receiving gifts from the giver out of compassion and pity. …

And this is the reason He has prepared for us the toil and the labor of Torah and Mitzvot, to produce our exaltedness by ourselves, because then the delight and pleasure that comes to us from Him, meaning everything that is included in the Dvekut with Him, will all be our own possession that has come to us through our own efforts. Then we will feel ourselves as the owners, without which there cannot be a sensation of wholeness.

Shame is a measurement that defines the relationships between us. If one doesn’t feel shame, then one has nothing to correct since he does not see any major differences between himself and the Creator. Therefore, it is better to divulge shame and be embarrassed by a comparison of our receiving properties with His bestowal.

The question is, if one stops receiving, does it mean that he neutralizes shame. For example, I visit a friend of mine and see a generously set table waiting for me, but I refuse the treats, “No, no, thanks. I am full. I am on diet.” Is it possible that we act the same way in spirituality in order to diminish the sense of shame? By acting so, we neglect the Creator as if we don’t care about His indulgences.

After all, what, in fact, can we receive? Is it the Light of NRNHY? To be honest, it doesn’t fill us with pleasure. NRNHY is the Light that stems out of our comprehension of the Giver’s magnitude.

All we ever receive from it is a tiny spark from which originated a desire to receive pleasure. A desire to receive is comprised of a black point, the tip of the letter Yod, and in the Light lies a spark that created the black point.

The rest is triggered by our awareness of the Creator’s greatness, when we appreciate it, it elevates it in our eyes. That is why we constantly should remind ourselves that we must aspire to His greatness.

If somebody is really important to us, we are ready to “carry his suitcase.” The greater this person is in our eyes, the heavier the suitcase we are ready to carry. At first, the suitcase seems too heavy to us, “Why do I carry it in the first place? Why am I doing this?”

However, if we realize how indispensable the owner of the suitcase is, we lift it with ease. It’s such an honor and good fortune to serve this important person! We even are ready to pay for the right to carry his suitcase.

As a result, we devote our entire lives to the Creator. What do we get in return? Nothing. After all, a spark and a black point constitute the basis for everything there is.

Question: Is there any analogy to the genuine shame in the work we do?

Answer: Yes, it can be applied to various types of shame that we experience in front of our friends. We are afraid that they will figure out that we are ignorant or that we still are being egoists.

It’s a primitive, self-centered shame. There also is a spiritual shame caused by our inability to contribute our share by acknowledging that we are not supporting our friends the way we should and do we elevate them. They depend on us, so we feel embarrassed that we are unable to cope with the task.

Question: Must the group instigate this kind of shame in its members?

Answer: The group must evoke us and promote our growth by teaching us how to respect shame since it demonstrates a deficiency in the desire to receive. If pleasures and affliction are conditioned by either fulfillment or emptiness within our desire, then bad or good states reflect in the sense of shame or, on the contrary, the realization of the Creator’s greatness.
[91407]
From the 4^th part of the Daily Kabbalah Lesson 10/28/12, “Matan Torah (The Giving of the Torah)”

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After all the efforts a person makes, being confused, running around and then relaxing, trying to do something in the group or by himself, in the study, in external dissemination, after all these attempts all these efforts concentrate in one point called a request, a prayer, the raising of MAN, a demand. This request, which is an urgent need for help creates the first contact between a person and the Creator, since as a result of all his efforts, both consciously and subconsciously, he summons upon himself the influence of the Light. We do everything because of deficiency, desire, it doesn’t matter what type it is, whether it’s for or against, negative or positive, there is only a desire, a deficiency and from it we act. So every time we discover a new deficiency, a new need for fulfillment, we evoke and summon the Light, since they are inherently connected. So we first evoke the Light, and then it operates.

Thus, by different actions, we just need to shorten the path. What do we mean by “to shorten?” If we operate with the right intention, the changes in us occur much faster and we increase the frequency of our changes. We can’t skip a thousand Reshimot (spiritual informational genes), to miss them, and then to skip several thousands again, and thus leap along the time axis. We can only “scan” all the Reshimot by processing each of them, but if I operate purposefully together with the environment that supports me, organizes, and pressures me, I process the Reshimot quickly.

Eventually, we reach the right deficiency, which according to its intensity and character are “Reshimot of dressing” and “Reshimot of thickness.” “Reshimot of dressing” is not inside, since it’s always on a higher level, but I understand it more or less, I imagine the state that I want to reach with the sufficient thickness. If this Reshimot is more or less adapted to the state of connection, to the contact with the Creator, then it happens.

Fulfilling the Reshimot most quickly occurs during the study of the sources, as it says in many articles that it’s desired to turn the study into a prayer. Usually all the efforts are revealed in a person during the study and the most efficient conditions are while reading The Book of Zohar.

If a person thinks about his correction in the connection with the group, in order to incorporate in it, to lose himself, to turn it to a general desire to reveal the Creator and by that to bring Him contentment, The Zohar is very helpful in fulfilling the Reshimot in this direction in the quickest way.
[91799]
From the 2^nd part of the Daily Kabbalah Lesson 10/31/12, The Zohar

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As The Zohar says: “He has seen that the angel of death is approaching along with the flood and he hid in the ark.” Meaning, that he understood that the claims to the Creator and spiritual work deprive him of the spirit of life, and therefore he came to faith above reason, the properties of Bina, the desire to be only in bestowal, to receive nothing and rejoice in his share, considering slavery to the Creator as a tremendous honor.

A person’s task is to organize an environment that will continue to guide him to the goal, praising its importance. He should take care to make this environment as large as possible and to make important to himself. But on the contrary, he is prevented from doing this by being sent questions: “Who is the Creator that I should obey Him?” and “What does this work give you?”

He begins to doubt why he should do inner work, what is the point? There are all kinds of interference in this work, coming from the family and various other sources. And only the environment will help a person stay on this path; there are no other factors. A person must understand that he has no power himself.

There is a war between two forces: The right side is the environment, the society, radiating the force of unity and the importance of the goal within him. And on the left side are egoistic questions sent by the Creator: “Who?” and “What?”, which over time turn into a turbulent flood.

Everything comes from above, from the same source, but if a person tries to set a strong environment on the right side to support him, by this he realizes his only freedom of choice. And then on the left side, the Creator organizes disturbances.

Caught between these two opposing forces, a person is completely confused; he cries, feels helpless to the extent that he needs either to escape or to hope for a miracle.

And then in this hopeless condition, when a person is almost drowned in the treacherous questions “Who?” and “What?” and cannot get out of them, the idea of the ark is suddenly born in him. He understands that he will be saved only if he gets the property of Bina, bestowal, Hafetz Hesed that will be higher than all his requests.

These requests will remain, a person cannot completely get rid of them; it does not depend on him. But if in spite of all these problems, he enters the ark, deciding that these turbulent murky floodwaters, all these doubts and problems are not related to him, he can be saved.

From what and for what is he saved? It needs to be checked! After all, the questions “Who?” and “What?” (“Mi” and “Ma” in Hebrew) that generate the floodwaters (Ma-im, “water” in Hebrew) offer a very attractive material solution. An ark is intended for entering a state of unity, adhering to the same goal. Thus, a person will be able to advance.
[91910]
From the 1^st part of the Daily Kabbalah Lesson 10/31/12, Writings of Rabash 

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Question: As egoism continues to grow in every integral education group, will the leaders have to explain the inevitability of this process: quarrel, make peace, then again bicker?

Answer: Of course! All the work of the group and its advancement from one day to the next are impossible without rising above the ego. Growing egoism is the material above which we build ourselves. And such is the nature of this work.

Thank God we are arguing today; that’s great! Now we should try to rise above it. We will continue to rise while falling and clarifying on the way.

The tendency should always be to rise, only to rise! And we should examine all the descents, throes, and conflicts because otherwise we could become stuck in them forever, continuing to be at each other’s throats.

On the contrary, we need to really scrutinize them, to analyze them from the perspective of whether they cause us to advance—only in this light, in this direction. Our whole egoism rises in us only so that we could overcome it to the goal above it.
[91899]
From KabTV’s “Talks with Michael Laitman,” 03/10/2012 

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