Baal HaSulam, “The Arvut (Mutual Guarantee)”`: With this collective responsibility, each member of the nation was liberated from worrying about the needs of his own body and could keep the Mitzva, “Love thy friend as thyself” in the fullest measure, and give all that he had to any needy person, since he no longer cared for the existence of his own body, as he knew for certain that he was surrounded by six hundred thousand loyal lovers, who were standing ready to provide for him.”

I will succeed in attaining mutual guarantee on condition that I will feel personal security. This security comes from the environment that shows me that it is concerned about me so much that it neutralizes in me any need to think about assuring my existence. So I depend upon the environment. The main thing is to find an environment that will influence me with the power of mutual guarantee, for through this they neutralize my ego and force me to forget about myself and to love others.

This means everything is found in the hands of the society that can transform me into a lover of all people, only if I want it. It is possible to take the most cruel and unruly person, and if all of us surround him with mutual guarantee, he will be forced to reach love of others.

A person depends on the environment one hundred percent. But his work is to obligate the environment to influence him with the help of the power of mutual guarantee. To the degree that he does this, to that degree he becomes sensitive to receiving the power of mutual guarantee from others and in that way he reaches love of others.

But this is a closed circle. Even the best environment will not be able to convey the power of mutual guarantee to a person if he has no sensitivity. We recognize in ourselves how much we are insensitive to external influences. In childhood our parents tried hard to influence us, but we discounted them. So from his side, a person must influence the society, and to the degree that he does this, he becomes more and more sensitive to the influence of the society.

The influence must be mutual. We cannot take ordinary people and surround them with the power of our mutual guarantee because they will become even greater egoists. We must educate them so that they will understand that this works only like this: Me– towards the society, and the society – towards me. But if the group influences me and brings me the power of mutual guarantee, then it changes me and directs me towards love of others.
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From the 3^rd part of the Daily Kabbalah Lesson 5/28/14, Writings of Baal HaSulam

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Writings of Rabash, Vol. 2, “Igrot” (Letters), #42: How could they be as one man with one heart? After all, what the sages said is well-known, “Just as their faces are dissimilar, so their opinions are dissimilar” (Talmud Yerushalmi Berachot Chapter 9, Column3, Halachah 1). So how could they be as one man with one heart?

If we are saying that each and every one is concerned about his own needs, we find that it is impossible to be as one man. Certainly they are not like each other. Whereas, if they all nullify their own domains, and all of them are concerned only for the benefit of the Creator, then their opinions are no longer individual, since all individuality has been nullified, and all of them enter into the private domain.

And this is the idea of what was written, “the knowledge of the inhabitants is opposite the knowledge of the Torah.” This is because knowledge of the Torah is the nullification of private domains, as the sages said, “The Torah isn’t sustained except for someone who kills himself over it.” When he kills himself over it, this is for his own good, and everything that he does is only for the sake of heaven. And this is called a preparation for receiving the Torah.

We sense reality within our vessel, which is called the desire for pleasure. Each one serves this vessel that he gets from the start, and he does everything to fill it. I always make a calculation: how much effort to make for the expected benefit, is it worthwhile or not worthwhile for me to do it. How much do I need to invest to see fulfillment within my vessel? That is how we exist from moment to moment.

My dependence upon my vessel can be nullified only if we connect with each other, and if we agree to that, we begin to find new spaces in the connection between us that we didn’t feel before.

After all, we look at everything from the point of view of our egoistic desire that dominates all matter in the still, vegetative, animate, and human levels. In this way, we get impressions from our inner reality, yet it seems to us to be an external reality. In fact, this is my inner world that is stamped into my personal desire for pleasure.

The still, vegetative, animate, and human levels of nature are the levels—0, 1, 2, 3, 4—the levels of my desire to receive where I feel my reality. My ego is found between me and others, separating us and causing me to feel myself only.

If I try to nullify this tendency so that I can reach connection with the Creator through this nullification, I discover that there is another space that is different from the space of the egoistic desire to receive. I begin to feel that I am in a new space, in a sea of forces of bestowal.

All of these forces that are discovered in the nullification of the ego bring a sense of the Creator to me, and, even though I get a slight impression of this, in order to truly discover Him, I need a stronger means. After all, I can only nullify the ego and use it for the sake of bestowal through the higher force. I discover that I have no chance, no possibility, of reaching self-nullification through my own powers and understanding.

So it is written, “The Torah isn’t sustained except for someone who kills himself over it.” However, in order to kill myself for the sake of Torah, in other words, for the sake of correction, I require a higher force. As it is written, “And the rule of landlords is opposite from the rule of Torah.” When a person begins to get observations through the power of the Light, both his emotions and his intellect are made new and completely different.

Then, he understands that all of the contradictions that he had were only like stimuli for finding solutions. However, to resolve them is really only possible through the Upper Light.

According to branch and root, we are at the beginning of the Shavuot holiday, the holiday of the giving of the Torah. The Shavuot holiday begins in the evening and is divided into day and night. Night symbolizes the days of exile that are gathered for the night of Shavuot, so we learn on the night of Shavuot because we want to finish the exile and reach its end.

After that, we decide that we probably have already invested enough in self-nullification, and then we arrive at the day and that night, the same Kelim transform into Kelim of revelation. That is how we reach the festival of Shavuot, the festival of the giving of the Torah, and from then on we gradually can advance and constantly correct all the defects and learn how much we can be like the Creator when we discover how different we are from Him.

This difference between the truth and the image gives us depth in understanding the Creator, and then from this depth we reach adhesion.
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From the Preparation to the Daily Kabbalah Lesson 6/1/14

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Question: If every person who leaves us is making a hole in our connection, isn’t our boat full of holes?

Answer: No, these people didn’t participate in the connection and didn’t intend to be integrated into it. So, we throw them away from us; simply throw them into the sea, into our collective egoistic sea called Malchut.

Question: Who is in this boat?

Answer: On the boat are those who want to be on the ship. The ship is the Masach (screen) that connects us, that joins us together. This ship is the beginning of the Kli, the first condition for our being on the ship so as not to drown in the great sea of our impure forces (Sitra Achra).

In the boat are the “points in the heart,” and under it is the great sea of our ego. And the ship is used as a protective Masach, like a raft on which we connect with our points in the heart and don’t sink. And around us the surging waves of the stormy sea of the Sitra Achra rage.
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From the 5^th part of the Daily Kabbalah Lesson 6/2/14 Writings of Baal HaSulam

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Abraham’s Adventures

After Abraham attained all of this, he started working with people. He explained true welfare and how to live as one family again rather than the principle of “national insurance.” But Abraham discovered that only a small number of people understood him. People were stricken by the egoism that suddenly ignited inside them; they were unable to understand that this egoism wasn’t theirs at all, that it was actually an alien force inside man.

They started to perceive it as their own nature, the same way we do today. If I think that someone is bad, then he’s bad and I’m good; that’s it. I don’t feel like something is controlling me from inside, making me think badly about someone. I am unable to see myself from the outside and understand how this “alien” force moves me. I don’t have an objective point of view. I cannot detach myself from my thoughts and feelings, “step aside” and look at my behavior, my character, my nature, or myself from the outside.

People are unable to see themselves objectively from outside, like we do with others. A person must critically analyze himself, become his own judge. Abraham explained this “independent” approach to people: let’s step outside of ourselves and look at what’s happening to us. This evil inclination, which has become more apparent, is showing me that I’m separate from the others. So why don’t I separate from myself in the same way and reconnect with the others? Nowadays these techniques are adopted by modern psychology.

When he started teaching the Babylonians what is in essence materialistic, applied psychology, Abraham found only a few thousand people who were ready to listen to him. People did not see any harm in the ego developing inside them; they did not feel the evil yet. They only saw how they could use the ego to make money, succeed, and prosper by building a better society that was more successful and progressive, that would allow everyone to be successful, to have their own “Tower of Babel” to the heavens.

Then Abraham and his followers of like-minded people, who shared the idea of the mutual guarantee, took off and left. Josephus in the great Midrash mentions this. Maimonides (12^th century) says that thousands of people left with Abraham. That’s how they came to Canaan, present-day Israel.

In his group, Abraham continued to build the mutual guarantee. And although their egoism continually grew, they made efforts to stay connected above it. They taught their children the mutual guarantee from an early age. This is how they supported unity between themselves and balance with nature.

It continued until the egoism grew inside them once again, and it was so sudden that they couldn’t avoid falling under its authority. This is called the descent into Egypt. They descended into Egypt because they couldn’t feed themselves in Canaan anymore: neither earth nor cattle gave them food because of their separation; without the mutual guarantee, they couldn’t reach the reciprocity that previously allowed society to flourish, and the hunger led them to Egypt.

In Egypt they experienced additional growth of the ego to the point where they nearly gave up their reciprocity. The more they detached from the mutual guarantee and moved away from each other, the more pressure they felt from the Egyptians and from within. Each person felt hatred towards everyone as well as misfortune since each one felt as a loner rather than part of the nation, and it was hard for everyone because instead of a loving environment, everyone found themselves surrounded by people who hated them. In addition to this separation between everyone in the nation, the Egyptians enslaved them, and filled their lives with bitterness. This caused them to feel a double slavery: their excruciating separation and their slavery to the Egyptians.

Finally, their suffering became so great that they were ready to pay any price just to get rid of it, to return to the mutual guarantee because this was the only way for them to feel like one family again. They knew that if they connected they would get enough power to leave Egypt. They made the decision to leave since their life there had become the Egyptian darkness.

Their leader was Moses. He was a man who had the quality of mercy, like Abraham, who taught them this quality. Once Moses carried a lost lamb on his shoulders to its herd on the other side of the desert and saved its life. This is exactly the quality that the leader of a nation should have.

Moses was raised at the Pharaoh’s palace until the age of 40, and then in the house of Jethro, priest of Midian until the age of 80. He did not have any religious or national reasons for become a leader; it was only due to his quality of mercy. We can see from this that the quality of mercy is enough to follow the right path and to lead people.

Moses took the nation to Mount Sinai, meaning “the mountain of hatred” to make an agreement, a mutual guarantee. They died because they were opposite to the laws of nature, which required them to be equal to it. They had to create an “umbrella” (screen), which they had at one point, in order to rise above the mutual hatred, only then can life continue.

Having signed the agreement, the nation started cultivating itself. They made a pledge to become like one man with one heart, to obey the rule of “Love thy neighbor as thyself” in mutual guarantee. In the meantime, their egoism continued to grow. During this time called “40 years of wandering,” they had to constantly work on their ego, to rise above it, “cover” it.

The evil inclination boiled in each person, disagreements broke out, but people mutually supported each other. In mutual guarantee, I must support you no matter what, so you don’t forget that we are both driven by our egos, and that we have to rise above it. And you care about me so I don’t forget. This is how we help each other, everyone makes an effort, but the main thing is the society; the environment that we’re constantly building needs to implant the fundamental idea of a mutual guarantee inside us, a concern for everyone, thoughts for everyone.

This is the umbrella that we open above us. This is our only free choice: to continue on the path above the ego or remain enslaved by it. And building an environment is the only thing that is required; this is the mutual guarantee.

Together we form a general force that affects everyone, not letting a person avoid this goal, this message, and this method. A person has to remain in unity with the others, like an organ in the body that functions in complete interaction with the others. In the meantime, the body grows, new parts and organs develop inside it, and each one has to include himself in the general system. The system must be concerned about each person, never allowing anyone to shirk or fall down.

Although the ego continues to boil under this umbrella, our human level, our self-awareness and understanding exists above it. This way we constantly stay above the level of the ego’s resistance, and this force is called “a screen” (Masach).

At this stage, the essence of the method is not to harm each other and to preserve the unity despite our growing ego, “That which is hateful to you, do not do to your friend.” Don’t worry about doing good because you’re not capable of it yet, but at least you won’t harm anyone in a way that you would hate. This general correction is called “wandering in the desert for forty years.”

Now we’re getting closer to the land of Israel, the next stage in our history. We’re truly ready to become a nation. And that’s why we have to form a connection between us according to a new principle. The condition of not harming others has been achieved. Our entire ego has been corrected due to our mutual guarantee, interconnection, which holds us together. Without a doubt, we will not harm each other. Next we will reach the “land of Israel” and conquer it. To put it differently, we will begin to work with our ego, to turn it into good so that one can love his neighbor as himself.

We’ll build the “Temple,” the house of holiness, because the attainment of the quality of bestowal, mutual guarantee, grew thanks to this. “Holiness” is bestowal, mutual love. During a certain period in our history we truly achieved that state, we were connected with each other as one man, like one whole. In that state we felt ourselves connected with nature, its eternity and perfection.

But the program of nature is to bring all of humanity to unity and mutual guarantee, to one general community. Abraham could only look after several thousand Babylonians, but the other Babylonians, the whole of humanity, will be looked after by the nation that initially reached mutual guarantee.

But in order for this to happen, they need to be in the same conditions as Abraham was in Babylon. This means that they have to fall from their fully corrected degree to the previous degree, from “Love thy neighbor as thyself” to plain egoism. But even in this descent they keep their spark of the quality of mercy and mutual guarantee.

Thus, the nation went through the destruction of the First Temple, the exile, the fall from the degree of “Love thy neighbor as thyself” to the level of “That which is hateful to you, do not do to your friend,” and in this quality, they built the Second Temple within themselves.

Rabbi Akiva, the great sage of the period of the Second Temple, called the people to rise once again to the level of “Love thy neighbor as thyself.” But he knew that by doing this he was only hastening the destruction of the Second Temple, which was also necessary. The increased ego is what caused the destruction of the Second Temple; the nation fell into egoism and lost their connection. This is what’s called exile, not a geographical or a historical exile, but an internal one, the exile from mutual guarantee, from the quality that once connected the nation after Abraham built them into one whole.

And since then the nation was in exile. This exile was to be long and difficult because the whole world has to reach the same state as Abraham reached in Babylon. And now, in our generation, we’re exactly in the same state. We live in Israel, but we are not a nation yet. Now we must unite in order to reach the same quality as Abraham when he gathered a nation out of the Babylonians.

We have received all the necessary conditions to achieve mutual guarantee according to our root, to become a nation once again rather than strangers, become like one man with one heart, to love each other like ourselves, in mutual guarantee, which is the exact means for achieving love between us. Mutual guarantee means that we have to keep building the influence of the environment, so that it will hold each person above his or her ego. And then, by attaining this quality, we’ll be able to look after the other Babylonians who spread out around the world and didn’t join Abraham.

There is no doubt that we can do this because all the other people find themselves in a state of ruin and helplessness, not knowing what to do. Nowadays they are also starting to understand that the path of development hasn’t taken them away from Babylon. Nothing has changed, now it’s just manifesting itself in its true form, more distinctly and clearly.

Great devastation is quickly approaching us. Our egoism is literally killing us, and we must correct it. Otherwise, we’ll no longer exist because humanity is eating itself from the inside while nature is pushing us from the outside since we’re behaving like an organ that’s alien to its body. That’s why we continue to get more blows every day.

So there is no other way out; we must realize this mutual guarantee between us. We have the means, the energy, and the method that has been passed on to us from the time of Abraham. Let’s hope we’ll be able to fulfill the task, that the world will understand what our purpose is and why we’re different.

Although we are hated by the nations, it is only because so far we’ve been unable to pass the method of correction on to them. First, they have to become aware of the evil so then they’ll have the ability to agree with it, not having another choice. That’s why we had to wait until our time to reveal the method of mutual guarantee and understand how to realize it, how to bring all of humanity to harmony with its inner nature. By doing this, we’ll all rise above our general ego and will attain a higher degree than before because now all of humanity will be as one whole.

Like organs in one single body, we’ll reach the “human” level of existence, the level of “human” (Adam). We’ll understand nature’s goal, the whole process, and reach out beyond the horizon to the perfect state. After all, we are approaching a perfect life, a feeling of eternity inherent in nature itself. In front of us there is a beautiful goal allowing each person the opportunity to realize themselves perfectly, by investing in others, connecting with them, and by implementing all their natural qualities and abilities. There is no suppression or limitations, and there is only one condition: to give everything to others like a cell in a body, and then you’ll be rewarded with the life of the whole body.
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The Basis of Arvut in Nature

Where can we find this approach? By studying ourselves we can observe how cleverly we were created; all of our organs and systems inside our body are completely interconnected. Not one system, organ, or cell in a body exists for its own sake; everything is directed at the body’s needs. Although all of the body parts are at the animate level of existence, by connecting together they create a higher level of development, “homo sapiens.” When all these parts work in harmony with each other, they rise higher than the animate level, above the living body.

If we were to draw this analogy with the human society, this is how we need to exist. Even inside the body every organ is egotistic and wants to exist on its own, but yet it “knows” that life is only possible when all of the organs interact together, when each one takes care of the rest. That’s why the heart supplies the blood, the lungs supply the oxygen, the kidneys and liver clean the blood, and the brain “monitors” all of it. In essence, each organ is concerned with serving others rather than itself. This is the “mutual guarantee” inside our body.

In our body this happens naturally, but in society we have to consciously form these relationships. That’s why we shouldn’t destroy the evil inside us; we just have to put it to good use, to the benefit of the entire society.

We need to show every person, every group, every sector of society, every school of thought, or movement how one can use their qualities to benefit the whole society, and then people will see that by helping others they can fully realize themselves. And then our differences and contrasts connect together; we rise to the next dimension, and start to understand the whole of nature, its purpose, program, and goal. Thus we reveal the science of a higher order.
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The Roots of Arvut

Humans have a tendency to create a united society, like one family. We all originate from a small tribe/family that appeared in the course of evolution and randomly developed egotistically to the point where people stopped feeling that they belong to one family.

The first time the feeling of remoteness appeared was around 3,500 years ago in Ancient Babylon (Mesopotamia); people initially felt like one family but then suddenly stopped viewing each other as relatives. They were like one family, one nation, speaking one language, understanding and feeling each other but in a very short time they started feeling a mutual rejection that appeared between them. Their desire to build a “tower that would reach heaven” symbolized their increased ego.

They revealed a desire to rule over nature instead of worshipping idols, trees, and forces of nature. Before this they felt as if they were a part of nature, but suddenly there was a strong desire to have control over it. People no longer felt like one family, each person felt: me, you, him, her, them, us, and strangers. This separation turned into mutual hatred called “mixed up languages,” and as a result of this they stopped understanding each other. This is why man suddenly stopped understanding his neighbor and had a desire to use others for his own sake.

And then one of the priests, a public figure and teacher named Abraham pondered over this, “What is happening to people and the entire society?” He realized that it was a transitional period that a new stage of human development was emerging. Previously people existed inside nature, contained within its general system. They felt themselves as an integral part of the inanimate, vegetative, and animate levels of nature.

But suddenly they no longer felt as a part of nature, a part of the global, integral system. People felt isolated and perceived themselves as existing separately from the rest.

They no longer wanted to be connected. Each person started feeling himself as opposite to nature and was unwilling to observe its law of universal interconnection.

However, in order for humanity to exist in balance and harmony with everything that surrounds us, this law must be observed. If we break this compulsory condition, then we fall into struggles, wars, and destruction; nature appears crueler to us.

And then Abraham started searching for answers, “What can we do? We must reconnect. How can we maintain this connection? How do we remain as one family, one nation, one small civilization?” And Abraham said: “We should not agree with what’s happening. Let’s remain as one family in spite of the changes within us.”

Then he explained to people that the growing evil inclination was a new force of nature. During our evolution, as we developed as a human society, we separated ourselves from inanimate, vegetative, and animate parts of nature. But the human level begins from the point of the revelation of egoism, the desires to rise above nature.

But on the other hand, Abraham understood and explained that the growing ego is helpful because by rising above it, while keeping the original connection with others, they create a new, stronger connection with nature. For this unity to be successful a “mutual guarantee,” Arvut, is necessary. If we create mutual rejection, but decide to “act against the egoism that separates us,” then we will unite above it, create an “umbrella” (screen, Masach), rise above this “umbrella,” and build our interactions, society, and life above it. This way we will build the correct “tower to heaven” instead of the egoistic one, and we will rise above our growing ego every time.

While carrying out this ascension, we will continue to study our growing ego, our evil inclination, and learn to overcome it together. Moreover, this way we will get to know nature itself, its general force. We will understand why it cultivates and develops humanity in such a way that is different from its other parts where the force of separation and hatred won’t grow.

Thus, Abraham discovered that there’s a special program within nature that injects the evil inclination into us, manifesting itself as mutual rejection so that we’ll connect above it and attain nature’s plan. Then we will acquire a mind, become wise like nature itself, and will receive the force that created matter, that moves it down a certain path, towards a certain goal.
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The Relevance of the Mutual Guarantee

This discussion is dedicated to the topic of Arvut (Mutual Guarantee) through the prism of the history of the people of Israel. We say that Arvut can save the Israeli society and the world as a whole. In this discussion we will travel back into the past in order to see the roots of our current situation.

In essence, a program that is moving us towards Arvut controls our world. Man differs from the still, vegetative, and animate levels of nature because he is so egotistic that he enjoys the suffering of others, wants to reign over them, to “swallow” the whole world. But gradually, as he develops, he reaches a state when he has to perform a correction, to change himself, to become like nature and bond with it.

The unity of all of humanity, their “mutual guarantee” leads them to a connection with nature. This correction of human nature happens through the revelation of evil, our egoism. People start feeling that their egoistic relationships are destructive to their personal life, society, their country, and the world, but it’s not clear to them what to do with their evil nature at first. And then, through suffering they reveal a method that allows them to unite and become similar to the global, integral nature, to connect like cells in a living body, and to merge into one whole system of nature.

In this unification, they reveal a special type of existence, start perceiving the general system of nature and the cohesion of all of its parts. They see how the inner force of nature controls everything and leads humanity to perfection. And this way it doesn’t develop by the constraining “historical” path of development, but by developing an understanding and agreement, our own personal conscious involvement with this process instead.

We need to have our own input in our development. We have to strive for the unification of all of the parts of nature and understand that this is the highest degree of our development; this gives us the “human” form. By doing this we acquire the integral force of nature and guide the human society to flourish.
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Question: The specifics of my work involve my constantly interacting with lots of people. How can I avoid conflicts and enhance cooperation? After all, we are so different…

Answer: One has to display a special wisdom. There are closed societies where it is necessary for people to get alone with each other initially.

There are special exercises and very difficult techniques. For instance, people execute space mission for six months or leave for a lengthy submarine deployment.

Of course, at any place of work there are always people with whom we collaborate easily, we understand them and they understand us. How to establish the right relationship itself is what mankind is still trying to learn.

Question: What are the criteria for a successful cooperation? How should the similarity of people manifest itself?

Answer: They should be similar to each other. It happens everywhere ranging from common taste in food, music, sports, and ending with habits. I am talking about ordinary people and not those who deliberately overcome themselves in something.

Question: How can we inwardly enrich ourselves by using our distinctive features, different views?

Answer: There is only one solution that allows you to connect different, distant, divergent people where each one of them is the whole world in itself. This, however, does not mean digging inside each of them.

Every day they should discuss certain topics in their circles. For instance, it should be for an hour or at least 45 minutes. This way they can mutually engage each other.

Question: Suppose we are in a working group and together we need to produce something. Everyone has their own opinion, their quality, one sees the whole process differently and strives to win over the rest. How can this type of interconnection help us get to the fruit of our cooperative work and achieve the best result?

Answer: If this “Hitkalelut” (interconnection) will occur according to the principles of integral education, with members of the work group building a certain platform above each other (every one of them), called mutual guarantee, mutual permeation, in short, this is a correct unity.

Although each of them, in fact, comes from a different environment: the parental home, kindergarten, school, different culture and mentality; at this point they seem to rise above all the differences between them, as if they go towards a new “mother,” the general mother for all, which is called “Divinity.”

Of course, you need to start with the rules of the seminar. It is not necessary to interrupt each other, disagree, and argue. This form of communication is still poorly known to mankind, but it has to be learned.
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From KabTV’s “A New Life” 7/11/14

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Question: What forced the children of Israel to receive the Torah at Mt. Sinai?

Answer: It was the troubles, the problems, and the sufferings. What else can be an incentive if you are within your egoistic desire?

However, there are different sufferings: those that come from the world around you and those that you evoke internally. One way or the other, we cannot advance without troubles, and the question is only whether they are sent to you externally or if you evoke them internally by studying, in thoughts, in understanding and recognition. As it is written: “Who is wise? One who sees the future.” If you act by yourself, it is sufficient to develop by the path of “I will hasten it,” without waiting for troubles to push you forward. They also force us to hasten time, but there is a great difference.

If I am wise, I advance straight toward the goal. If I am not, I stop on the way, and then troubles make me move. I escape them, and then I go straight to the goal anyway. However, by that, I prolong the path. Instead of taking the short, easy way, I follow the long, hard way.

One way or another, I eventually reach the same thing. So, to help me choose the short way from the start, I must listen to Kabbalists who tell us about the method of correction. My success depends on whether I listen to them or not.

Question: How can we hear them and pass on this message to the people of Israel?

Answer: There must be a recognition of the greatness of the group, the teacher, and the Creator in order to make the goal seem important to you. As for the people of Israel, everything depends on us.

We are the ones who have freewill. We can sharpen our senses through working in the group and by the efforts we must make. We know what it is about so we hear what we are told while others cannot hear it yet.

They have to receive it from us. They will be able to join us passively after we disseminate the message.

Question: How will they see the straight road, the red line in the drawing?

Answer: They will follow us. We will advance with them as Galgalta ve Eynaim (GE) and AHP. After all, we can advance by only a few steps along the red line to the extent that we acquire the system.

At every stage, we must fulfill it before we rise to the next level. Therefore, it is impossible to advance without the vessels of AHP. We simply don’t understand how dependent we are on them.

AHP is all the “nations of the world” and Israel is only Galgalta ve Eynaim (GE), the first nine vessels of bestowal that come from the Creator: Keter, Hochma, and GAR of Bina. On the whole, the vessels of GAR are part of Godliness from above, although this part is shattered.

In Israel, there is nothing, and they cannot advance and cannot arrange the connection with the Creator without the vessels of receiving, those that should be corrected and brought to adhesion. However, they cannot do that by themselves, so the shattering occurred, and, as a result, the vessels of Israel and of the “nations of the world” were mixed and incorporated.

Now, there is part of AHP above and part of GE below. This allows them to arrange the connection between them, which otherwise would be impossible.

It first happened during the destruction of the First Temple (at the level of Mochin de Haya) when the ten tribes were dispersed among the nations and disappeared. The second time the connection was established was during the destruction of the Second Temple (at the level of Mochin de Neshama) when the two tribes that were left dispersed.

The first time, we lost the parts that belong to real AHP. It was a descent from the level of Hochma to the level of Bina. In the second case, the two tribes didn’t disappear; they only were in exile.

Eventually, thanks to the mixing, a connection was formed, an incorporation of GE and AHP, and now we can begin to “feel” these strings. The vessels of GE that fell into AHP became religions.

The same happened in the Israeli nation: AHP that rose to GE was expressed in Judaism. In other words, instead of spirituality, a person imagines corporeality, and instead of “love thy friend as thyself,” he performs different physical actions, not internally in his desire, but externally in matter. However, eventually, thanks to the incorporation, we can be corrected.
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From the 4^th part of the Daily Kabbalah Lesson 6/10/12, “The Arvut (Mutual Guarantee)”

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In the News (Psychologies): “People who have low intelligence, a modest level of qualification, tunnel vision – precisely because of their modest abilities cannot understand that their decisions are wrong, the talents that they believe in are false. That’s why they think that they are right in all their actions and understand the situation better than others.

“Talented people are characterised by the opposite effect: they understand how complicated the laws of reality and how extensive the field of knowledge, which can be acquired in the future, are – this causes them to underestimate their own abilities, to underestimate their place in society.

“The result is that those who have confidence are stupid, and those who have an understanding are in in doubt and indecision.”

My Comment: The world will gradually recognize perfection, precisely in the opinion of the collective. Kabbalah teaches that only a cohesive team of 10 specialists in mutual guarantee is able to avoid mistakes and come to the correct opinion.
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Related Material:
Integral Intelligence
The Collective Is Always Smarter
Collective Intelligence

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