Insofar as a person hasn’t completed his view of the world with spiritual perception, he keeps running into several problems. First of all, he has difficulty differentiating between corporeality and spirituality.

We reside on the corporeal plane and have to meet certain external conditions. We have to arrange the work in the group, family, and work relationships, as well as interaction between the friends, which we do following the rules of the corporeal world that we accept as part of the upper governance.

We are expected to demonstrate a dual response from the external and internal points of view. However, if we view everything from the “internal” perspective, why do we need to circulate the wisdom of Kabbalah in the first place? To whom I am trying to bring it? Is it to its already corrected parts?

Our image of the world isn’t perfect yet; it will develop in time. It is done so on purpose so that, in the face of the broken reality, a person would have free will amidst two principles: “If I am not for myself, then who is for me?” and “There is none else beside Him.”

Secondly, there are contradictions in the work with the friends. They are either completely corrected, or I have to work with them as with my equals, which implies another type of relationship and expectations.

This duality always accompanies a beginner, and he has to learn to work with it. Thanks to it in particular, by combining the opposites before and after the act, we arrive at the correct analysis and its realization.
[25671]
From the 1st part of the Daily Kabbalah Lesson 11/2/10, “Which Degree Should One Achieve so He Will Not Have to Reincarnate?”

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A person has to understand that his attitude to the group is a mirror in which he sees himself, and this mirror doesn’t lie. While working on Kabbalah circulation, we may even yell at each other from time to time. However, the essence of the matter lies in one’s personal attitude to the friends, which demonstrates one’s more or less correct or totally incorrect approach.

Therefore, work with external group externally, and with the inner group internally. This is the order of things.

[30917]

From the 1st part of the Daily Kabbalah Lesson 12/27/10, “What is A Big or Small Sin in the Work”

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Question: How do I channel my thoughts through the group?

Answer: In order for us to glorify the Creator in our eyes, value Him as a Giver in whom everything is contained, and to ask Him to replace our tendency, our intention, from receiving to bestowal, He has to withdraw, to hide. Otherwise, we will always be egoistically enslaved by His magnificence, His eternal nature, and all that it promises us therewith.

Thus, the Creator is concealed, as if He has nothing. This way, you don’t depend on Him while remaining in the separation. Instead, you can receive His bestowal through the group. He intentionally broke the will to receive (desire) into parts, in order to demonstrate to it what hate, envy, lust, and ambition are, that is, how diverse a desire may be. Thereby, the desire is able to comprehend itself by looking at others.

In truth, the desire wants to simply receive, without being aware of multiple properties and the shades that it possesses. Tell a regular person that he is made of pride, envy, hate, and he will not believe you. Why should he? He doesn’t see them within.

This requires a very long, special development, not in terms of human evolution, but rather in terms of effort aimed at obtaining contact with the Light. Only then does a person begin to understand these notions correctly: not in terms of human psychology but in the exalted [spiritual] terms, in reference to the Light.

In such case, a person finds himself in a special group. He measures himself not against the “people from the street” but against a unique society that yearns for the Creator and is already beginning to absorb spiritual values. He measures envy, lust, ambition, and the degree of his egoism relative to them. This is how a person starts studying himself: who and what he is.

The Creator is concealed and can’t appear to a person since in this case, a person would want to be “pretty” in His eyes, in order to be part of such Greatness. He holds my life in His hands, so can I ever ignore Him if He were revealed?

Hence, the Creator replaces Himself with the group. I stand against the friends, in opposition to them, which gives me an ability to relate to them according to spiritual values. After all, these spiritual values are contrary to me since they belong to the friends whom I hate and reject.

This gives me an opportunity to gain an awareness of evil and to start getting to know myself while standing before the spiritual reality. The group, the environment, reveals spiritual details of perception to me, its properties and values. By rejecting the group, I reject them too. Thereby, I discover the truth.

If I continue on the path, study with the friends, and participate in their actions aimed against my egoistic desire, in order to unify internally, then gradually, I begin to value the states we are undergoing together as well the values we are talking about. In the degree of my demand, I receive the Surrounding Light (Ohr Makif) through the group and start bonding with the friends more and more. While doing so, I discover that it is they among whom I reveal the Light, the Creator.

And everything links into one whole; everything becomes one: the Kli (vessel), the Light, and all of the unifying Kelim. In the end, everything comes into one concept, one attainment.
[30932]
From the 1st part of the Daily Kabbalah Lesson 12/27/10, “What is A Big or Small Sin in the Work”

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Question: What is a “flood” for the group?

Answer: If the group as a whole is unable to overcome its increasing desire, if the friends reach hatred and cannot overcome it, it means they are drowning in the waters of the flood.

When they sense the approaching flood and the forces that overcome them (Gevurot), they must put forth mutual efforts to build an Ark, meaning to express mutual bestowal in order to be saved from every person’s individual egoism and the common hatred. That is exactly how the authors of The Book of Zohar sat down to study, feeling hatred for one another, and then revealed love.

Everything depends on whether or not the friends use the Torah as it was intended, whether they build the Ark, the common Kli of mutual bestowal, unity, and mutual guarantee in which they will be saved from the flood.
From the 1st part of the Daily Kabbalah Lesson 12/29/10, Writings of Rabash

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Writings of Rabash, Shlavei HaSulam, “What’s the Difference Between ‘The Gate of Tears’ from the Rest of the Gates”: Even if a person weeps shedding bitter tears, but he weeps for excesses, no one will respond to his cries. This person stands before the gate of tears, but the gate is closed and does not allow his prayer to enter. People do not cry over excesses. It is customary to cry only over vital necessities.

Question: What does it mean to cry in spirituality? How does a person know he is really crying? And should the group reach the state of crying?

Answer: Of course, both the group and every individual in it have to reach this state. This is the “prayer of many” where every person prays for everyone, including himself. The prayers in the prayer book are constructed upon this principle.

Crying is the state of smallness (Katnut) when I know that I cannot attain unity by myself; in fact, I cannot even desire it by myself. Even before I reach the certainty that I am unable to make a spiritual action, I have to understand that first of all I need a 100% desire. “Let it happen to me!” And this is a desire I also can’t acquire alone.

For example, I had hoped to get rid of an illness by myself, but gradually I realized that it’s impossible. Having suffered and wasted a ton of efforts, I see that I cannot do anything about it. I discover that I can only get cured by a doctor. So what’s the problem?

The problem is that I have to ask the doctor for it. I have to demand and implore him to perform the surgery. And I have to really desire this, even though I am very afraid of it. Fear stops me, but the futility of the situation pushes me to plea for help.

The same thing happens to us: To the degree we advance, we feel more and more clearly that we have to go through surgery to eliminate egoism, that very egoism that leads us through life and supports us in every way. So how can I ask or even think about coming out of it? It can only be done by means of the Upper Light.

I have to receive the desire from outside, from the group, and I do so unwillingly. It is written about it, “We go from Lo Lishma to Lishma,” meaning from the egoistic intention to the altruistic one. I aspire to that which is opposite to me today: for all of my worries to be about the neighbor, so all the money besides the “vital minimum” I need will go to my neighbor, and so everything will be for my neighbor.

Can I really desire this, as if there is nothing more important in life? Can I ask for these thoughts not to leave me for a second? Can I cry for it?

Suppose someone shows me a petition for bestowal: “I request to be provided with an altruistic desire so I will take care of others with everything I have besides what I need to survive.” Sign it! Go ahead! Want it! But how can I want it? After all, I can’t create a new desire inside myself.

That’s true, but if you agree to it in principle, and then start working in the group, the necessary desire will come to you from the friends. The environment contains a spiritual force, the force of the Creator. Nothing depends on the friends themselves, and it was arranged that way initially. If I turn to the environment, to our inner interconnection, there I find everything. There I reveal all the levels, forces, and states until the very end of correction.

Suddenly I discover that we are united and in our unity I feel all the spiritual phenomena, down to total unity. I reveal everything that the science of Kabbalah talks about there, in our interconnection.

The forces of bestowal between us is the connection between the souls. The soul is the force of bestowal in a person, a part of the Creator from Above.
[31006]
From the 1st part of the Daily Kabbalah Lesson 12/28/10, Writings of Rabash

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Question: In order to receive strength from the friends, I have to value them. But how can I value them if I’m an egoist?

Answer: You value the unity of people, or in other words, of souls. Externally the only thing there can be between people is hatred, envy, and the like. However, behind the external facade, every person contains the inner him – the force of bestowal that is concealed inside him.

It’s like there are two screens in front of you: external and internal. On the external screen you see this world, whereas on the internal screen everyone is united by the forces of mutual bestowal. After all, the soul is the force of bestowal that’s concealed inside us. This is the picture you turn to, wishing to reveal it, to be included in it, and to dissolve in it. You do not deal with the external forms.

What does it mean to love your neighbor as yourself? When you turn to the inner picture, you will see that there is no breaking there, but all the friends are united with each other. This is the Shechina. It contains mutuality, unity, mutual guarantee, and in a word, everything besides you. You want to become part of it, demanding it, asking, and pleading for it.

That is the meaning of building the right environment. Otherwise you look at the friends on the outside and do not find anything there. The Creator deliberately drew this picture in front of us so that by tearing down the veil and looking deep into our unity, you will discover the exact environment that Baal HaSulam talks about in “The Freedom.”

This is the environment you have to turn to and from which you have to demand everything. There, everyone is corrected; by becoming included in the friends, you will discover the Creator among them, meaning the common, all-inclusive force of bestowal.

In Kabbalah, besides the simple sum there is a notion of all-inclusion (Koalel), which is the integral force of everyone. For example, the common force of 100 people equals 100. But inside their unity the Creator is present, being an additional force that is deeper, spiritual, and all-inclusive.

That is why the friends are capable of anything due to having rejected their egoism in order to reveal the Creator, to reveal the root and unite with Him. They do not attain the four degrees of still, vegetative, animate, and human, but the Creator. They do not attain Nefesh, Ruach, Neshama, and Haya, but the addition, the Light of Yechida that was not there previously; Keter, the point of the letter Yod.

If a person desires to work with the environment, then the environment is ready for him. Then he sees all the friends as the greatest people of the generation. And in truth, inside each of them there is a giant. After all, if they have an inner spiritual aspiration, then inside they are already united. In principle, on the inside all of humanity is united, but you have to turn to those who also externally express the spiritual desire at least slightly. Then you have an environment.

After that, to the extent you lower yourself before the environment and value it, you will receive strength from the friends until finally reaching the gate of tears. Spirituality will become the most vital thing in your life, but at the same time you won’t have any possibility of obtaining it. That is when you will cry out.

You will then be crying out to the reality that you reveal as mutual bestowal, to the common force that lies there called “mutual guarantee.” It is from there that you will receive what you need, the desire or need to become a part of the friends. Having discerned many details of unification, you will enter the inner picture.
[31003]
From the 1st part of the Daily Kabbalah Lesson 12/28/10, Writings of Rabash

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Question: Who are these friends that The Zohar writes about all the time? How can I identify them within me?

Answer: If you identify your friends as really belonging to you and being within you, then you will see that they are parts of your soul. With their help, you are building your spiritual world now, and you reveal the Messiah in it.

It’s simple: The present picture disappears, and you feel only the internal structure of the soul. “Friend” (Haver) comes from the word “connection” (Hibur). If you are able to attach to you someone who seems a stranger to you now so as to feel him within yourself, he is called your friend.

Friends are the same attributes you used to feel outside of yourself as strangers. You’ve worked on them to attach them to you, and, of course you failed to do it alone. Then, you asked for the Light to do it for you. It influenced you and attached them to you.

It created in you such an attitude toward the friends on the same path as if they were part of you. Then, you feel them as your “assembly.” An assembly means a common desire, a union of individual desires, each of which previously existed on its own, or so it seemed to me in my pride, in my egoism.

I lowered myself from the state of “standing,” reaching the state of “sitting” (Yeshiva). Then, sitting together, everyone can connect with each other as in the verse from the song: “How wonderful and pleasant it is to sit together as brothers” (Heene Matov uManaim Shevet Achim Gam Yahad). That’s why it is called “assembly” (Yeshiva), a small state (Katnut).
[30793]
From the 2nd part of the Daily Kabbalah Lesson 12/26/10, “Introduction from The Book of Zohar,” Article “The Vision of Rabbi Hiya”

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Question: What should I do when I am in a state where I have no strength, don’t feel anything affecting me, and don’t know what to do?

Answer: This is described in the weekly chapter of the Torah: “And the children of Israel sighed by reason of the bondage.” After a person comes to the realization that he has no power, all that he can do is beg.

Before, he thought himself big, smart, and understanding, thinking he could advance on his own, constantly gaining knowledge by adding effort and action. However, if up to this point he has performed a sufficient number of actions, he gets to see that nothing has been achieved therewith.

Why then does a person needs to perform all these actions? In order to realize that he won’t achieve anything. To reach the state of emptiness, a person has to exert a tremendous amount of effort.

I work and think that by doing so, I am building the beautiful “store-cities of Pithom and Ramses,” gaining knowledge, and that soon I will unveil, see, and feel everything. I exert more and more effort, immerse myself in the studies deeper, only to suddenly realize: “How much have I put into it, and what have I achieved? I have nothing. What do I do next? What will become of me?” I don’t know, but I am willing to fall into a deadly sleep. Just give me a sleeping pill so I may sleep and never get up.

This is how a person feels at that moment, exhausted and powerless. In fact, he begins to understand that he will achieve nothing like this. At first, he doesn’t even know it and only feels that he has no desire for anything. Then, he wakes up and still goes on. However, at some point, he begins to understand that, on his own, he will merit nothing, and he needs the Upper Force: “If the Creator doesn’t come and help me, I, myself, can do nothing.”

He starts thinking this way only after 15 to 20 times, or maybe even 30 to 40 times that he has tried to advance on his own only to face disappointment and fall into despair. This is called the years of Egyptian exile, until they have “sighed by reason of the bondage.” For my ego, I build the “store-cities, Pithom and Ramses,” but for the human in me who desires to attain spirituality, these cities are poor and miserable, empty, and can give me nothing.

I start dividing myself in two. So what if I have knowledge, intellect, can discuss the wisdom of Kabbalah beautifully, and even seem to understand everything? It serves nothing. In truth, I don’t have spirituality. I can talk about it all day and all night, but am I attaining it or just talking about it? I am just talking.

Then, a person understands that at this point, he needs only the help from Above, some upper revelation, the Upper Force, something different which is not up to him. He understands that with what he has, it is impossible to reach spirituality. Finally, he really cries out, as it is written: “And the children of Israel sighed by reason of the bondage.”

It is a challenging path. A person has to undergo such states many times. Only the environment can help him in this and nothing else. The environment can support and protect him as well as promote his development.

Otherwise, who knows when he will wake up again? If not with the help of the environment, it will be by way of a changing Reshimo (spiritual information record) that he will be granted mercy from Above and given a new state. However, nobody knows when that will happen.

Therefore, when a person remains in a good state, when he is illuminated by the Light and has power, he has to bond with the environment as much as possible in order to receive the strength put into it when he gets weak again. Then, he will experience a descent as if by inertia and will start ascending again since he had accelerated the speed before he fell.
[30876]
From the 1st part of the Daily Kabbalah Lesson 12/24/10, “Perfection in Life”

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In reality, it’s not the group that has to influence you, but you have to tune into the group yourself. When we say that the group has to influence a person, we want to inspire each person to bestow to the group.

The group’s response may be powerful or weak, but that will not affect a person. That’s because our connection and interaction is with the inner group, not the external one. The external behavior of the friends does not play such a substantial role.

Here everything depends on how strongly I tune into them, how much I try to feel their inner aspiration, which does not depend on me or on them. This is a spiritual reality, the unity between us on the level of Infinity.

Therefore, the group influences you to the degree you tune into it and desire to receive its influence, its bestowal.
[30925]
From the 1st part of the Daily Kabbalah Lesson 12/27/10, Writings of Rabash

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Question: Is there a phase in spiritual work when a person can tell exactly whether or not he is similar to the Light through his qualities?

Answer: On various phases we feel closer or farther, but the most correct example is a person’s attitude to the group: How much does he feel that the group’s inner essence is the place where he wants to tune in, where he wants to “dissolve” like an embryo in a mother’s womb, like a child in his mother’s hands, to disappear and lose himself?

If a person still has something that hasn’t disappeared, that he hasn’t lost, it means his egoism is still alive. But as soon as a person dissolves in the group, from that moment on he begins to grow spiritually. Inside his sensation, desire, intentions, and effort a person can measure where he is: in which Reshimot, in which Sefirot, in what state, and how many Lights enter his Kelim.

He measures everything exclusively by his relationship with the right environment. After all, a person cannot measure anything in relation to the Light. The Light is a phenomenon inside the vessel, but not a notion in and of itself. According to Baal HaSulam’s definition, everything that enters the vessels is called “Light.”
[30928]
From the 1st part of the Daily Kabbalah Lesson 12/27/10, Writings of Rabash

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