Writings of Rabash, “What Are the Misfortunes that Come to the Wicked…”: The sages said: Misfortune comes into the world only when there are sinners in it, and it starts with the righteous…”

It is impossible to advance alone. A series of descents causes such great egoism to surface in a person that he asks himself, “Is it possible to come out of it at all?” That’s when a persistent need for coming out of it causes him to turn to the group. Only there, together with others, can he summon the force that will lead him to the outside.

All attempts to climb out independently will fail. You cannot do anything here alone. That’s because a person has to correct the breaking, the shame, and prepare the exit out of himself toward his neighbor.

Therefore, all the descents are intended to bring us to the realization of our own powerlessness so we would turn to the group, having no other choice. Then, with the group’s help we must acquire the realization of the Creator’s importance. This importance will force us to look for a way out and will bring us to the right decision: Only in the environment will we find the forces to advance.

The environment as we understand it is an artificial image. It only seems like some foreign element to a person, and that is done deliberately so he would be able to reject his egoism, his desire to enjoy.

Therefore, misfortunes come to us in order to reveal the “sinners” in us more and more, but at the same time they come down on the states called “righteous.”
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From the 1st part of the Daily Kabbalah Lesson 1/5/11, Writings of Rabash

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Question: If I don’t have any study questions, do I nevertheless advance?

Answer: A person himself has to check whether he is advancing or not. How can he do it? By examining if during the study he experiences ascents and descents in his connection with the others and rejection thereof. Now I only need to know whether I am connected with the others and try to reveal the images that we study in The Zohar, the images of the Creator, within this connection.

Do I aspire for it? Yes, I do. How strong is my aspiration? How many times during the lesson did I leave and come back to these thoughts? How many times during this work did I feel concerned about the others so that they, too, hold this intention? Then, their collective thought will also act upon me so that even if I leave these thoughts, I will immediately return to them. It is actually good to have as many of these quick exits and entries as possible.

For this reason I need the support of the group, and I have to constantly hold the thought about the connection. This is my entire work. These signs help me evaluate my progress. If I stop thinking about the connection and never return to these thoughts again, I don’t advance.

Hence, don’t ask, but rather examine yourself.
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From the 2nd part of the Daily Kabbalah Lesson 1/5/2011, “Introduction of The Book of Zohar,” Article “Yitro (Jethro)”

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The Zohar, Introduction, Article “Yitro (Jethro),” Item 100: The seed of David, the sights of the colors change in him, and this is why Samuel erred, as it is written, “Do not look at his appearance,” since the other side was in Eliav. This was not so with David, since David’s forms are covered because the forms of the other side were included in his forms, and the form of the other side appeared in him first, passing over the eyes for a time, and the heart is alarmed and fears.

We are mistaken in that we work very hard to understand what The Zohar talks about, and much less on the intention, the thought that we have to unite and reveal The Zohar inside of the connection between us. Only to the degree we unite, the image of the Creator will become revealed inside our unity, and it will be nothing like what we are able to imagine before we unite.

Our unity is the entrance ticket enabling us to see and feel spiritual images and qualities that The Zohar talks about. Their sum total gives us the image of the Creator. However, if we desire to discern what we study without searching for a connection between us, this is called external study, Klipa, a deadly poison.

If during the study I try to search for the image that I study, it is Klipa. On the other hand, if I first want to reveal that image through the prism of unification with the group, the environment, and only after the unification I try to find that spiritual image that The Zohar talks about, then it is holiness, bestowal, spirituality. At the end of the day I search for the forms of unity and bestowal, and that is the most important thing, whereas in the first case I look for the image or form of reception.

Therefore, we must first of all worry about how we pass through that prism, the intention, the unification with the group, the environment. This is very important! Without this we shouldn’t even open The Book of Zohar because it can either become a deadly poison or the elixir of life.

From the 1st part of the Daily Kabbalah Lesson 1/5/11, The Zohar

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Descents show me that I will never realize the importance of the Creator alone; I will never come out of my egoism and find forces inside myself. However, every descent teaches me differently, by illuminating different weaknesses, qualities, and phases in me. The descents are followed by ascents, but at the end, one way or another I always discover my powerlessness.

At first I want to satisfy my egoism, which is called “knowing how many angels there are in the sky.” Then I switch my focus to the Creator, wishing to “catch” Him, to see the spiritual world. It seems to me that the door to changes has to open up in front of me rather than inside of me.

And finally, I start to understand that the changes have to happen inside of me. I catch the thread of the answer to my question: The redemption has to come from outside because I am certainly unable to do it by myself.

This work is done with the help of descents and ascents until a person comes out to the threshold of truth, having understood that everything depends on him, on the change in his perception. The Light gives you the forces to do it; you will not find them inside of you.

One’s demand is still egoistic, but he already lowers his head before the Upper Force so it will change him. Then he gradually agrees with the fact that everything comes from Above.

At the next stage a person understands that he has to acquire the quality of bestowal instead of the quality of reception. His demand is egoistic, but it is already a step forward.

After that he works with the environment in order to elicit the Light that will raise him to the spiritual treasure. As he learns about the notion of the group, he makes himself dependent on it, still hoping to derive benefit for himself.

After that the Light really does bring a person back to the Source. That’s because he built everything correctly and only one parameter remains to be changed: the intention, the end result—whose benefit does he want to attain?

That is how we reduce the path: By turning to the Creator through the group with the right request.
From the 1st part of the Daily Kabbalah Lesson 1/5/11, Writings of Rabash

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Question: If I cannot reveal the place of the breaking, does it mean that there is nothing for me to correct?

Answer: A person has nothing to correct except the breaking between him and other people who have the same aspiration to the Creator. However, why is it particularly with the people who aspire to the Creator? Can’t I correct my relationship with other people such as at work, in the family, or at the market? There are plenty of people around, and everyone needs to reach complete correction.

Then, why can’t I work with them? This is because their desires are not aimed at the unification of souls. Each of them desires only to fill their ego with something, and this is the animate level of egoism, not the degree of the human being. I do not reveal the breaking there.

The breaking is on the human degree. Meanwhile, I have nothing to correct on the animate degree. There, people are polite, pleasant, and kind.

Therefore, correction pertains only to those who aspire to the Creator. We might ask then: “Why is the whole world suffering? Why are we all entering a global, integral, and broken world now?”

This is because all the other people also need to be corrected to the extent that they can join or adhere to those who aspire to the Creator. They will not correct the connections between them on the animate level since, then, they would be like the communists in Russia. However, in the end, they will be forced to unite due to adhering to us and through us to the Creator.

We only correct the connections between souls on the level of man who is similar to the Creator. Therefore, this correction pertains only to the group of Kabbalists or those who join them in various forms to the extent that they are able.

Thus, Baal HaSulam writes in the end of “Introduction to The Book Of Zohar” that everything depends on Israel. “Israel” are those who aspire to the Creator, those who feel hatred between them and need to correct it. The whole correction depends on them.
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From the 2nd part of the Daily Kabbalah Lesson 1/2/2011, “Introduction of The Book of Zohar,” Article “Yitro (Jethro)”

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Only when we start assembling the broken pieces of Adam HaRishon (the First Man) into one whole, do we begin to notice how everything that happened to us in this world starts falling into places in some miraculous way. All events, from the very unpleasant to more pleasant ones, important or not, unexplainable and seemingly accidental, become ordered and match the other pieces perfectly, to the smallest detail.

Then, we begin to understand the necessity of all the pressure and crisis that the world is going through today as well as the necessity of the painful states each person is experiencing in his individual life. All of this is designed solely to push every one of us toward his place, mission, and its correct realization. If only we heed what the Creator wishes to do with each of us, if we exercise “There is none else but Him,” welcoming Him to do His work on us and listening to Him, it will suffice.

But to hear Him, we must prepare for it with our actions, as described in “We shall do, and we shall hear” since to hear what the Creator is doing means to have reached the level of Bina (hearing is the level of Bina, a very exalted degree). Therefore, first, certain acts must be carried out, as standing at Mount Sinai is described: “We shall do, and we shall hear.”

We have to undergo the same process by striving to become closer to one another in the hearts, as one man with one heart, and to reach mutual guarantee by helping each other unite. After all, only together, yearning to connect all our points in the hearts, our desires, we are re-constructing this broken Kli (desire), assembling it from parts, and restoring it anew.
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From Lesson 2, Convention at the Arava Desert 12/31/10

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When speaking of actualizing the wisdom of Kabbalah, we should take into consideration that our current Gilgul (life cycle) is far from being the first. We have gone through multiple cycles, and nobody knows exactly how many each of us has. It will be revealed to us farther down the road, but frankly, there isn’t much use in reviewing our past incarnations since all of them were at the still, vegetative, or animate levels of the evolution of the will to enjoy.

Based on this, our evolution went on. First, we existed at the still level of development, followed by the vegetative one when we experienced reality like plants do. Further on, each of us evolved at the animate level, perceiving reality similarly to animals.

Thus, we have gone through several lifetimes until, as written in the ARI’s The Tree of Life and Baal HaSulam’s The Study of the Ten Sefirot, Part 3, from the animate level, through the apes (an intermediate level between beast and man), we have finally come to the human level in this world. Humans are also an animate species, but much more advanced than beasts.

At the speaking level of this world, we, too, have undergone many lifetimes until we have reached our present condition. Now, in this incarnation, we are doing a special type of work in order to ascend to a completely new degree and experience a new, spiritual reality: the Creator’s reality.

During any transition from degree to degree and state to state, there are intermediate stages. As the ARI describes, between the still and vegetative levels, there are corals which combine both the still and vegetative characteristics. Between the vegetative and animate levels, there is an intermediate creature, a tiny animal called the “dog of the field” that lives in the ground and feeds off the land like a plant, but whose body acts as a beast. Between an animal and a human, there is the ape, a mammal with rudimentary human characteristics.

At present, we are in transition from a human of this world, who lives just like all the other seven billion people, and something spiritual. We don’t quite know yet what this “spiritual” means, but we are in between.

For the first time, in these transitions that we have undergone from the degrees of still to vegetative, from vegetative to animate, and from animate to speaking (human), unaware of what has been happening to us and living like all people in this world, we now have to make the transition consciously, fully participating in it. It is we who decide whether it will or will not take place, and in what manner. It is only our will that can make it happen.

This evolution is up to us. This transition is extremely unique and unlike any other because it is we who cultivate a human in us, a human identical to the Creator.

Therefore, for the first time in our history, in our entire evolution, the wisdom of Kabbalah is being revealed to us. It is destined to accompany us as an instructional manual, a prime directive, a code of laws, a science, with the help of which we will complete this transition. After all, if we don’t clarify it for ourselves, don’t wish for and don’t study it, we won’t be able to make it.

This is why we are named “Jews” (“Ivrim,” from the Hebrew word “Laavor,” to cross over) since we are crossing over from the state of human of this world to the level of a spiritual human, similar to Adam HaRishon, or the image of the First Man. Eons ago, he seemed to have broken into fragments, and now we have to re-assemble him anew, his male and female parts.

All of this has to be implemented in our collective work. We have all the necessary tools for it, but it is up to us to clarify it all, to learn what we lack in order to become this Human, and actualize it.
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From Lesson 2, Convention at the Arava Desert 12/31/10

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Question: How can a person choose bestowal instead of reception?

Answer: First of all, this requires preparation on his part. He has to desire for this to happen. Even if he will get knocked off track later on because the Creator will increase his egoistic desire and alien thoughts, the preparation he made will still do its job.

Secondly, one must set apart a time for studying and doing things related to bestowal. This will also give him forces to return to the path.

Thirdly, a person must motivate the environment to bestow and reach mutual guarantee so that not a single one of the friends would stop thinking about it, but will always aspire to ascend above reason and egoism. The constant, common thought of the group is the surest guarantee there can be.

It is written: “Do everything that is in your power.” At the end of the day, our common efforts awaken the Light that Reforms. A person has to understand that it is necessary to obligate the Creator to give him Light. The Creator constantly increases his egoistic desire, and only at times does He awaken a person with the bestowing desire, the Light, in order to ignite his inner spark which he has to bring into the group. However, this can only happen several times and we shouldn’t wait for it to happen because this kind of awakening is linked to a very unpleasant calculation.

That’s because the Creator cannot give you a bestowing desire “for free.” Therefore, if you are waiting out for it, you will have to experience suffering and pay back for the support in full. On the other hand, you can ask for it ahead of time according to the principle, “Turn to Me and I will give it to you.” You can ask the Creator for the forces of bestowal and then pay for them.
From the 1st part of the Daily Kabbalah Lesson 1/4/11, Writings of Rabash

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Question: Can the reading of The Book of Zohar help us acquire a general, universal perception? Would it not cancel out the uniqueness of each human being?

Answer: What uniqueness can there be at the moment? What human being?.. We are talking about your “beast” which we have to turn into a Human Being.

You have a “donkey” (“donkey” in Hebrew is “Hamor,” from the word “Homer” – “matter”), and there is only one spiritual spark in it. We want to help you extract this spark from the “donkey” and connect it with the rest of the sparks shimmering above the herd of “donkeys.”

Imagine seven billion “donkeys” and a twinkling spark above each of them. We want to unite these sparks together and then build from them Man similar to the Creator. Only then will they acquire a general perception of the collective soul of Adam HaRishon.
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From the 2nd part of the Daily Kabbalah Lesson 1/3/2011, “Introduction of The Book of Zohar,” Article “Yitro (Jethro)”

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Question: What should we do with the people who study the material independently and come with established, self-imposed “axioms” with which they confuse other students?

Answer: The group should isolate itself in its Kabbalistic center like an embryo in the mother’s womb. A developing soul needs to be protected. It must be surrounded with love and care like an embryo or a baby, by building a nurturing atmosphere around it, similar to “Noah’s ark.”

While students have not yet reached spiritual revelation and don’t quite understand what they are doing and where they are going, they get tossed from side to side, from state to state because each time new systems are formed within us. And while we are constructing ourselves, we continue going through unstable states; hence, we cannot be under the influence of several factors, but only one.

Baal HaSulam writes in “A Speech in Celebration of the Conclusion of The Zohar” that if a student doesn’t cleave to the teacher, like an embryo clings to the mother, and doesn’t adhere to the upper one, then he doesn’t advance. This law rules in the spiritual world as well as the material one while we are in the preparation stage and work with our egoistic desires.

If a student doesn’t conform, nothing will help. He may be very smart and have outstanding abilities, but he won’t reach spiritual attainment. Hence, the sages said: “A thousand [disciples] enter the class, but only one comes out to the Light.” And the only reason for this is negligence, reluctance to accurately follow the spirit of the teacher, the person that passes spirituality to you.

I myself don’t need this in the least; you know how I loathe any kind of worship. But a student has to develop such an attitude. At the very beginning of the path, one has to make up his mind, according to the principle: “A person learns where his heart desires.” So how can you allow someone to enter your center, your home, and confuse you? I would never allow it.

We still cannot determine who is right and wrong, everything is relative. And if you wish to advance spiritually, don’t trust anyone; you must choose the source you want to drink from on your own. Everyone must unilaterally select a teacher who will answer his questions and meet his expectations, and who is qualified to guide him or her on the path of spiritual growth.
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From Lesson 2, Convention at the Arava Desert 12/31/10

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