To influence the men in a wholesome and powerful way, the women must also unite, but they should unite with an understanding of the principles of our work and what exactly to demand from the men. To do so, they must know what the Light is that the men need to draw and what it has to beget.

A woman in spirituality is a force even greater than a man. A man is just a force, a screen, whereas a woman is the place where all kinds of changes occur. She begets a new rung and nourishes it. Conception, nurturing, and maturing to adulthood, all of it lies within the female’s part of the collective or individual soul.

As regards a man, he only delivers the Light. It is said that he “provides the whitening,” and that completes his role, as it were. After that, he resides within a mother and through her, supplies the forces to develop the souls.

As regards the offspring, everything comes from the mother, the female part. All spiritual growth goes through a woman, and it is the female part that begets souls. The same is mentioned in the Torah. For example, “Abraham” and “Sarah” are two parts of the soul who beget a new soul, and their more advanced state is regarded as “Isaac.” Who gives birth to him? Obviously, it is Sarah.

We must function as nature dictates. Having aligned ourselves with the material nature, we will move on from it to the spiritual one, thanks to which we will accomplish what we set out to do without harming ourselves.

Vice versa, the more harm we inflict by indulging our egoism, the more we will scream about the “equality” that in reality ruins families and society, and the fewer our chances will become. Some politicians may benefit from it, but it won’t be us.
[37183]
From the 4th part of the Daily Kabbalah Lesson 3/6/11 on Women

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Baal HaSulam, “Introduction to the Study of the Ten Sefirot,” Item 133: And only the heroes among them, whose patience endured, defeated the guards and opened the gate. And they were instantly awarded seeing the King’s face….

Question: What is the degree of “patience endured?”

Answer: A person arrives at the wisdom of Kabbalah “dying” to attain everything and all at once, but when he or she doesn’t succeed, they start getting angry at themselves, the Creator, and the whole world. This is how a person’s healthy, strong egoistic desire expresses itself when it realizes that it doesn’t have any chance to be fulfilled because it’s totally opposite to the source of fulfillment.

The degree of patience is formed in a person when he begins to understand what the spiritual path entails and comprehends the necessity of each stage. As if with a pair of tweezers, grain by grain, he collects his accumulated impressions, fully aware that without them, he cannot assemble the “building blocks” of his soul. After all, a person’s soul contains thousands of various details within it, each of which must be refined, and that is why it is impossible to leap over a certain stage.

Baal HaSulam writes that it is only the one who walks a long path to corrections that wins the most due to the fact that he or she undergoes deeper discernments. In fact, our soul is not just a two-dimensional puzzle, but rather a complex structure that expands in depth in every direction because each soul must contain all souls within it.

It is a multidimensional spiritual space where a person with his body is connected with absolutely every soul as if besides himself, there is no one else. Therefore, a person has to perform very big discernments.

So, the measure of patience doesn’t imply the degree of your self-composure or, conversely, impatience. The Creator is an immutable law of nature, and there is nothing you can do. For example, in truth, you can yell at a machine all you want when you can’t make it work, but it won’t help whatsoever.

The degree of patience is when a person strives to obtain the correct approach to his spiritual advancement with the help of his environment. In other words, until we all unify, our Kli (vessel) will not be complete, and we will not be able to enter the Creator’s chambers. We must reach a certain minimal degree, a so-called Seah (amount of efforts). This requires patience.

You must constantly turn to the group and ask it for support and learn patience from the others. However, it is only regarded as patience when, in fact, it is mutual engagement with the others.

Patience is when I know that I will not obtain spirituality before the others. I have to work together with them, advance them, and then, in the last turn, I will enter the spiritual world.
It is precisely the awareness of my being the last one which defines the degree of my patience. It is a very important property that derives from the fact that there is nothing but a single Kli (vessel) and the Light, while I only stimulate them toward unification.

That is, when everyone strives to reach the summit of a mountain and step into the King’s palace, I don’t run ahead of them all, but push them from behind. I am the last in line. If I am willing to do that, it means that I have the endurance of patience. If I assist everyone, then after they become transformed, I, too, will be reformed.

No one can come to correction before his or her environment. It is regarded as: A person is unable to raise himself above his circle since it is a wholesome system where all its parts interact with each other.

How, then, will there be one part that is corrected within it while another is not? Therefore, the more a person strives to elevate his environment, the more exalted he or she becomes. Only this kind of approach leads to success.

Also, the degree of one’s patience is measured by his or her ability to turn suffering from having to compose oneself into bestowal and pleasure. In that case, that measure of patience that “endured” this work turns into a great Kli (desire).

After all, all impatience is an authentic expression of ego that is “burning” with desire to be fulfilled and hates everything that holds it from getting such fulfillment. The degree of a person’s patience tames this ego, reforms it, and becomes the criterion of the spiritual advancement of man.

Ultimately, the measure of patience is the very same uncorrected Kelim that separate me from the Creator since it is in them where I feel the impatience.
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From the Daily Kabbalah Lesson 2/25/2011, “Introduction to The Study of the Ten Sefirot”

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In the corporeal world, our perception of beauty constantly changes, and we are forced to follow the opinion of the majority. After all, we live in a human society and respect its values whether we like it or not. This is our nature. At the end, every person will esteem the things that the majority in his environment respects.

We do not even realize how unreasonable these values are. So frequently fashions change in education, culture, the industrial sector, creativity, and even food. We see them come and go, without any actual value. Everything beyond the limits of our animate existence that the body requires (simple shelter, family, and food) has value in our eyes only because the society appreciates it.

But spirituality is different because nobody is dragging us there. We need to build our own society and awaken it ourselves so it would pull us after it and through it, to spirituality. In other words, we are given free will in the spiritual development, and no one will force us there!

Of course, the Creator stimulates us: He arranges a hard life for us in this world and deprives us of fulfillment. But on the other hand, life is no longer as difficult as it was in the past, and we are not starving. Yet, we feel an inner emptiness that pushes us to develop. And when we discover this emptiness and start thinking about the purpose, the meaning, and the secret of life, but are unable to answer these questions, we realize that no one can tell or explain it to us, nobody pulls us after them.

We look around and fail to see any examples. We receive examples in everything else in life: the choice of a profession, the style of our home, the kind of things to buy, what to do, who to be like. The human society gives us examples of everything. And only spirituality remains without examples, as if you existed in an empty vacuum, and every day, even every moment you are faced with the questions: what to do, where to go, where to get examples of spiritual values and purpose?

This is a big problem. But on the other hand, this is a consequence of the freedom given to us! This is because when a person enters spirituality, he builds his own soul. Nobody teaches him. There are many advices and books, but all of them are merely general explanations around this topic, which only support us a little.

Ultimately, everything depends on the person himself. He needs to build his own environment which would provide him with the spiritual values and direction and be just as sound as the environment in our world with all its examples. Without this, he naturally would not know how to advance.

This is the main difference between the spiritual and the corporeal advancement.
[37023]
From the 1st part of the Daily Kabbalah Lesson 3/4/2011, Writings of Rabash

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In the process of gradual descent from the world of Infinity, the vessels (Kelim) receive the Lights. On the way downward, there lie the worlds of Adam Kadmon, Atzilut, Beria, Yetzira, and Assiya.

Their ladder is a gradually decreasing reception of the Light for the sake of the Creator. In the world of Adam Kadmon, there is a big Light of Yechida; in the world of Aztilut, the Light of Haya; in the world of Beria, the Light of Neshama; in the world of Yetzira, the Light of Ruach; and in the world of Assiya, the Light of Nefesh.

In the end, all the Lights in all of the vessels expire, and we find ourselves at the bottom, in the state of “this world.” There are neither Lights nor vessels in it, but only a life force, a material desire. Over the course of the entire descent, the screen kept reducing from 100% to a zero. As a result, we don’t have the force of resistance or a thought of bestowal, nothing. We reside in the material world, that is, in the egoistic desire.

And at this point, we must evolve to the condition when we will desire to go back to the world of Infinity: starting from zero, from below upward, to climb the five worlds that we descended through. By doing so we essentially realize the purpose of creation.

Thus, having fallen to this world, we existed in it over the course of history until we reached the year 2011, the beginning of ascent. From here on, all souls are beginning to rise upward. The path from Above downward and from below upward extends over 125 degrees since each of the five worlds consists of five Partzufim that each contains five Sefirot.

Basically, everything is preset and premeasured in the universe; everything is purposeful. We only need to disclose our next state of existence, time after time, and carefully step into it: everybody in his or her individual manner. Everything is prearranged, and in the world of Infinity (Ein Sof), we come to our final, perfect state of being.

Before we descended from there, we existed in state 1, and then through the broken and confused state 2, we return to Infinity, state 3. What do we “earn” thereby? We earn autonomy. After all, it is we who walk this path to Infinity, we who act, and we who attain the Creator’s creation and actions. Gaining awareness of who He is, we become like Him and understand how to act without Him. We learn, as a child does, until we reach a rung at which we are able to work instead of the Creator in all of reality, in all creation.

The Creator is only a force, but it is we who set it in motion. And this is why in the third state, there are only the Creator and the created being, equal and similar in all. That is what we earn. This is the goal the Creator placed before us so that we, the created beings, may become equal to Him.

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From the 3rd part of the Daily Kabbalah Lesson 3/4/2011, “Explanation to the Article, Preface to the Wisdom of Kabbalah”

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The Creator created desire which was “round” (meaning that initially it didn’t have any details of perception) and filled it with the Light. With His force, the force of the Light, He created desire’s reality and filled it with the same very Light.

Thus, there are only two elements in the universe: desire and the Light, the vessel (Kli) and what fills it. The Light is regarded as “the Creator,” whereas desire is regarded as “the creature.” Only they exist in the world of Infinity. As to a “world” in spirituality, it is a state of being and not a picture that we are accustomed to seeing in our world.

So, the initial state of desire and the Light is called “the world of Infinity” since there are no boundaries or restrictions. Desire has as much Light as it desires. All desire’s components are fulfilled.

What is missing here? Desire is created but isn’t conscious of it. It exists because the Light is sustaining it. In order for desire to evolve and feel what it is, what it has, and what it was created for, it is necessary to insert a certain additional component into it. This is because as long as it is locked in itself, desire lacks self-awareness and knowledge of its own existence.

In order to perceive itself, desire has to look at itself from aside, observe itself, and reflect on its existence. Undeveloped mammals and humans do not possess such characteristics. Only having evolved, does man start asking himself: “Who and what am I? What am I for? What is the essence of this life?” He or she is interested not in self-fulfillment but in the meaning of life and strives to look outside of his or her existence.

In order to give desire this opportunity and capacity, the Light must enter it and impart it with its own properties. In that case, the properties of both desire and the Light will co-exist in it, and on the contrast between them, it will start asking itself: “Where did I come from? Why do I exist? Where am I going?”

However, if the additional property doesn’t surface in desire, it will not start pondering over anything and will care only about its natural need: to stay fulfilled and whole. Similarly, the representatives of the still, vegetative, and animate degrees strive to fill and preserve themselves in the best possible form.

This is why the Creator must penetrate desire and permeate it with Himself, to give it the form of the Light.
[37047]
From the 3rd part of the Daily Kabbalah Lesson 3/4/2011, “Explanation to the Article, Preface to the Wisdom of Kabbalah”

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Society is the foundation for spiritual advancement. And just like the people who ran from Jerusalem during the time of the Second Temple as they saw spirituality collapse and wanted to form a small society to hold on to the spiritual connection between them, the Upper Force, and hid in the vicinity of the Dead Sea; we also want to form a society like that.

For now, it may not be very big: “only” some hundred thousand people, which is not much compared to the entire humanity that now must awaken and connect. But we have to believe Kabbalists who say that we are always given enough strength, both in quantity and quality, and if we mobilize it according to our abilities and given conditions, we will be able to reveal the upper force.

Once we connect, that spark will ignite between us and distribute the upper Light throughout our entire system. This Light will fill us, and we will find ourselves in the spiritual world.

Our primary task is to form a society, a place for the Light to be revealed. The proper society is called “Shechina,” the place where the Light (Shochen) reigns. There are certain laws for the existence of this society. The Creator is the giver, Shochen, we are His Shechina, and we need to prepare our desire for Him to be revealed in us.

The upper Light cannot be revealed in one person; there have to be at least two. But two are not enough either because different egoistic problems immediately arise between them. This is why the bigger the society the easier it is for the person.

On one hand, if the society is very strong, it will be easier for the person since he will not need to invest so much into it. And on the other hand, he will receive inspiration from the others who are preparing a place for him among them, where he could enter. He will only need to cancel himself before the society, and this will be enough.

He will literally grow like an infant in its mother’s arms or an embryo in the mother’s womb. This society will become his refuge, the “Noah’s Ark,” his mother’s womb, from where he will draw all the forces to begin his spiritual life. Thereby he will advance.

And even though our group is not that big compared to the nation of Israel or the entire world, our possibilities are enormous! We can raise the entire mankind within us!

Every one of us can receive the upper Light only if he becomes a part of the mother’s womb (“Rechem” or “womb” comes from the word “Rachamim” or “mercy,” bestowal). Otherwise, he will remain “sealed” for the Light, and he will only be able to perceive this world.

By not continuing the flow of the Light and passing it onto others, I block my path and prevent the Light from going through me. Then I will only perceive its tiny glow that paints this world to me.
[36908]
From Lesson 2 Metzoke Dragot Congress 2/25/2011

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We can already rise and enter the spiritual reality for moments in time, even before we permanently begin to live there—everything only depends on the strength of the connection between us. When we reach a certain minimal level required for the perception of the spiritual world, we will feel how we approach and enter it.

Kabbalists give us precise advice on what to do in order for us not to wander around in darkness, by touch searching for the proper connection that would allow us to reach the spiritual world (because for now we do not feel or understand it, but operate according to our egoism instead).

We collect all these advices and try to use them to form a method that is more suitable for our time, conditions, and qualities. It is impossible to penetrate spirituality by individual strength.

That same spark of Light that erupted from the spiritual world and created our entire Universe and us in it needs to change us. It births a spiritual vessel out of our “point in the heart,” the spiritual spark placed in each one of us.

That big spark has separated into a multitude of tiny sparks, and each one of us has a part of it. We need to grow it. We need the Light to influence and develop us, raise us, like a full body grows from a drop of semen, beginning with an embryo, to a small person, and then an adult. But the problem is that we do not know how to evoke the influence of the Light upon us.

This is why we need to follow the advice of Kabbalists as closely as possible; this is the entire secret to success. Just follow the instructions and move a point at a time, and you will eventually come to a place when you will “activate” this mechanism, and it will suddenly begin to work!
[36913]
From Lesson 2 Metzoke Dragot Congress 2/25/2011

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Our world started with a tiny spark of Light that broke into the void and embarked on its evolution. Thereby, the Light made, begot, created, produced (the four stages of the Direct Light, corresponding to the still, vegetative, animate, and speaking levels of nature) everything there is in our Universe.

And the further development suggests that man, meaning all of us, must reach the root from where this initial spark once came. Now we are passing through the last stage of evolution so we may rise to this spark all together, and break through the tiny opening in our system into the place where our root is.

This return is possible only by way of our unification: We must come so tightly together that we may become as small as this spark. Therefore, people who attained the spiritual world strove to tell about the necessity of reaching oneness, the unification of sparks that reside in everyone into one spark.

This development has continued since the time of Adam HaRishon, up to Abraham in ancient Babylon, followed by the exodus from Egypt and further on; until two thousand years ago, we hadn’t come to an undesirable state. In truth, Kabbalists who lived throughout those times, starting with Abraham, lost their spiritual root and fell from brotherly love to unfounded hatred. This fall occurred in the time of Rabbi Akiva.

The region of the Dead Sea, Qumran and the nearing areas, is the place where people used to flee, unwilling to succumb to the descent that occurred in Jerusalem when even the post of the High Priest could be bought and everything had taken a low, despicable form. This remote place remained the last sanctuary for those who desired to keep unity and love between them in order not to lose spiritual connection with one another. So they fled there since they felt that they could stay together, far away from all those relations that were coming in force in Jerusalem.

That is why, almost two thousand years later, we have gathered here in order to continue this process. After all, there is no time in spirituality! We came from a sacred state where we were all bonded and felt the spiritual world, spiritual life, and another dimension, but then lost our awareness as if we were hit on the head and stopped sensing the spiritual world in which we lived. Today, we wish to return to that reality.

To achieve this, all we need to do is arrange the same kind of society that existed years ago since the spiritual laws haven’t changed. As we did then, so do we now need to become as one man with one heart and achieve brotherly love and oneness in accord with the laws that the Light and desire obey in the spiritual world. And then we will find ourselves in it!

Our corporeal bodies have to accompany us until we attain the spiritual world fully. But for the time being, we have to reside in these bodies; after all, we haven’t received the right to live in spirituality permanently and must remain the permanent residents of this material world. As to the spiritual one, we will ascend to and descend from there until we have established ourselves in it for good.

At that point, we won’t have to live in these corporeal bodies, and they will dissolve from our perception. This world regarded as “illusory” will dissipate as well, and we will start living in the new reality eternally.
[36916]
From Lesson 2 Metzoke Dragot Congress 2/25/2011

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Man undergoes different stages in his perception of his relationship with the society: from wishing to use it in a coarse, material form to falling into despair and wanting nothing at all any longer. In other words, somewhere on the way to a “global world,” there comes a “halt” accompanied with a total disappointment from the previous use of the environment.

This is why divorce is so popular these days, and man strives to break all connections with society to be left alone. But while we are going through this crisis, we arrive at a new use of society, and hence, are willing to acknowledge it as an instrument to achieve the spiritual goal.

Even though our intention is still egoistic, society is becoming important for us indeed. We begin to perceive the environment and the global, unified humanity as a more exalted state of existence, a means for achieving a better life: eternal and complete. This is the next stage in the evolution of our perception of reality.

After it, there comes a more advanced stage when because of my engagement in the environment, I discover an even deeper, more exalted state. The environment for me transforms into the place where the Creator gets revealed.

Now I understand that everyone only seemed small and despicable, divided and individualistic, in my corrupted properties, my uncorrected view. I realize that it’s not true at all! They have always been unified and lived in love and perfection, together with the Creator and the Light that was filling them.

And I, in the degree that I bond with them, influence them, and receive their influence by starting to interact with them, also become part of them. I get to value them as much as I value the Creator. After all, He is revealed within them (“come and see”), in the corrected state of the society. And hence, I discover that except for this single state of integral unity, there is nothing else!

So it seems that our attitude to the society is the only device, measurement, and place of our work, the only thing a person possesses. And the Creator is there, inside it! The transformed society is the Creator Himself.

The corrected human society contains the entire nature within: the still, vegetative, and animate ones, and all of it together are regarded as Malchut of the world of Infinity. Therefore, it is necessary to pay attention to whether we are transforming, advancing, beginning to value our environment, and seeing in it great potential more, as pertains to us. Our transformation is determined by the transformation of our attitude to the society, and it is the only way to evaluate our advancement.

It may look very odd, but that very humanity that you wanted to save and do good for, considering them as little people with beastly interests, is gradually revealed to you as Shechina, Malchut of Infinity that has always been before you, but you couldn’t see it with your corrupted eyes.
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From the 1st part of the Daily Kabbalah Lesson 3/3/2011, Writings of Rabash

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We rise to the world of Infinity from our world. This path divides into two stages: the first is called “trepidation,” and the second, “love.”

During the first stage we correct our egoistic desire in the zero, first, and second degrees of Aviut, and during the second stage we correct it in the third and fourth degrees of Aviut. The lower part is Galgalta ve Eynaim (GE), the upper part is AHP. And together it is the vessel of a soul.

Trepidation means that there is one main worry behind thousands of concerns: Whether I will be able to not receive? As a guest, I worry about managing not wanting to receive the host’s treats. He tries to persuade me, but I refuse over and over again. In other words, time after time, I acquire the screen to an increasing Aviut of desire until I rise above my entire Aviut (which is called Mount Sinai) and acquire the quality of trepidation. Now I rise over all the receiving desires and become ensured against receiving egoistic pleasure.

Then I begin to become mutually included with another: “What does he want?” I see what he wants as well as the degree of my ability to do something for him. I acquire his desires, his Kelim, and I provide for him in my Kelim. Now I act the other way around: I reverse my Kli in order to receive for my neighbor.

A mother takes care of her children in the same way: She does everything to fulfill them. This is how her love manifests. Hence, love is about me never taking anything from others, never stealing, or hurting others. This pertains to the previous stage, trepidation, the first stage of the correction of Kelim.

Hillel, the sage, said the following to a “stranger,” meaning an egoistic desire, with regards to this: “Do you want to come closer to bestowal? Go ahead. Do unto others as you would have them do unto you. Rise above your receiving Kelim, and then you will never hurt anyone.”

And then comes love’s turn which Rabbi Akiva referred to as the general rule of the Torah: “Love thy neighbor as thyself.” This means that you take the desires of others and unite with them in order to fulfill them.

This way, love, in its true spiritual sense, cannot be reached without a considerable preparation.
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From the 4th part of the Daily Kabbalah Lesson 3/4/11 on Love

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