When time after time a man is rejected from unity and he is yearning for it again, he is going through a chain of situations that are called “exile.” He begins to feel more and more that this is exile. Exile from what?

Here there is a whole series of clarifications: exile from the good state, exile from understanding, and exile from what can fulfill my ego. But I begin to receive everything in spite of all this. It is not important to me what I should feel. Even if I will not feel anything, the main thing is that I will rise above this state so the exile for me will be the lack of the quality of bestowal is in me.

When I annul myself, I stop feeling my state. If I annul my “I” (my personality): I do not exist, only the Creator exists and I as if disappear in Him, then I do not feel myself. The only thing I want is to enter to the quality of bestowal, this love that fulfills everything around me. If I make such an effort, I begin to feel that I really work with Him in harmony. And this movement is already conscious and is expressed as the correct exile.

I begin to change my values. If before I felt the fulfillment, the understanding, the good feeling, and all the personal things were sublime, I no longer do now.

Now, the most important and primary thing for me is the yearning for the quality of bestowal. Even better, if I strive to it above imperfect situations because this gives me full confidence that it is not my ego that pushes me forward.

It weakens me, I feel bad, I feel out of place, but in spite of these situations, I am attracted to the quality of bestowal, to the Creator, to this field that fulfills everything that is around. By annulling myself, I become transparent toward this field and the upper Light passes through me.

And then suddenly it is revealed that the Creator accompanies me, as if saying to Moses, (to my point in the heart) “Come to Pharaoh.” It means, I begin to see when He awakens the ego in me He at the same time helps me to be connected to Him. Why? Because when he awakens my ego, He awakens great suffering. And I now, if I can be attracted to the quality of bestowal, it is not for the fulfillment because it is against my ego: so, he helps me to make my first restriction (Tzimtzum) and so I go forward all the while increasing my efforts in the direction of the quality of bestowal despite what I myself feel.

The main thing here is to annul ourselves and to be attracted to the quality of bestowal. In this case I’m already building above the vessel, the desire, a screen and Reflected light. This is the first spiritual stage.

After I direct myself, I exit to such a level that I rise above the “Pharaoh.” This state is what is called the “escape from Egypt.” I rose above my ego; certainly I don’t run away from it to any place, it exists in me, but under the “screen,” and I above it. This is the meaning of the “Exodus from Egypt” when I, in my feeling, am not in the slavery of my ego.
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From KabTV’s “Foundations of the Integral Society” 4/1/12

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It is known that “everything comes from above” and that “there is none else besides Him.” But it gives a person the opportunity to work. In spite of being able to attain and receive everything without any efforts, he, in any case, makes the efforts. This is in spite of the Creator not needing anything at all from him, not favors, not bestowal, not efforts and not suffering. A person, nevertheless, is ready to work through all of this since only then is he able to feel that it is real. On his part, he wants with all his heart and soul to be adhered to the Creator in general providence and also in individual providence.

When the reality of the spiritual levels is revealed to a person, then he sees that “there is none else besides Him,” and the creatures don’t achieve anything by their own power from within this perfection that is filled with everything and controlled completely. However, even though he sees that the Creator doesn’t need any action from his side, he clearly feels that he needs to act only because with all his might he wants to adhere to the Creator. And then the truth and faith connect inside him into one complete whole.

According to this, he begins to see the picture of the correct reality, since when he approaches adhesion and connection with humanity, with people, through them he reaches love for the Creator. As it says in the Torah: “From the love of the created beings to the love of the Creator.” All that happens during different times and with different people unite into one for him because all reality is above time, movement, and space and is gathered in one place, one deficiency, in which all of its parts are similar to each other.

Thus, even though it seems to us that in this world there are people who make great efforts and others who harvest their rewards through the others’ efforts, in the end we see that all of this takes place in one Kli, in one desire. There is no disorganization or injustice here, since all of the disclosures connect together in one place and can belong to the Direct Light or the Reflected Light, to general providence or individual providence in the same process.

In the corporeal world, people think that the reward for their commandments await them in the next world, as it is written, “Today you do the work, and tomorrow you receive the reward.” But the next world is the next level that the person discovers here and now. The correct point of view is that the person’s reward is that he connects with others and then there is no difference as to where to make efforts, and the reward may be received in a completely different place. Since for him, all of this connects to one place, becomes one desire. And through the corrections everything comes to equivalence.

But during the preparation period, the concealment operates as long as a person hasn’t attained the same desire. The concealment is necessary in order to give him the opportunity to make efforts. After all, in the meantime, he doesn’t work for the sake of bestowal. As long as he hasn’t attained it, he discovers malfunctions in order to awaken him so he will make efforts in Lo Lishma (Not for Her Sake). But when he arrives at Lishma (For Her Sake), he begins to appreciate the efforts themselves as reward, and despite the fact that he sees perfection, he finds a place to make efforts.
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From the 1^st part of the Daily Kabbalah Lesson 6/14/12, Shamati #43

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When spiritual insight is revealed in us, we actually begin to see and gradually understand more clearly that everything depends on the “place” (the Creator), which means on the number and the intensity of my discernments that reveal the spiritual reality and that show me to what extent I am connected to everyone else. Everything depends on the number of discernments and mainly on their intensity and the intensity of the connection.

Each of us suddenly discovers different discernments of his egoistic perception, but gives up his ego in order to connect with others. It turns out that a “dent” appears in my desire opposite a “bulge” in the desire of the friend, and a “bulge” of my desire opposite his “dent.” Thus we connect, as each one gives in to the other.

It turns out that I have given up my interests in order to connect to the friend, but he, in his perception will discover these “bulges” of my ego and will annul himself in order to connect with me. Thus, we don’t annul our ego, but constantly use it through more “bulges” and “dents.” Our sensitive and fine perception and its intensity depend on the amount of such connections in which we discover more and more discernments.

This is how the general vessel is built for the interest of the public. The more common needs I discover, the more I can annul myself and connect with others. But then I have to think about the reason I am doing this for—for the revelation of the Shechina (Divinity). Here I have to attain one more connection that is more internal and for a higher goal by discovering that it is the Creator.

The Creator isn’t some personality, but a discernment that I revealed as a result of my clarification. It is the upper Sefira of Keter, which I discover after having clarified all the Sefirot that precede it. Just like the commandment of love, which we must reach, but which we actually cannot. It reveals to us by itself if we perform all the commandments that precede it.

It is the same when it comes to connection. If I with my point in the heart work in the group and connect with the friends, then within this connection, in all the four phases, I discover their inner root called Shechina. Shechina symbolizes the revelation of the Creator.

I cannot build this last phase, the Keter, the one who bestows, by myself. It is revealed since I have taken the four steps towards it.

I did everything that was in my power, I revealed the four phases and the forms of connection by myself, and then I discover the phase of Keter on which I cannot work by myself. This is the Shechina. On my part, I complete the work and then there is a discovery waiting for me, as it says “I have labored and I found.”
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From the 4^th part of the Daily Kabbalah Lesson 6/13/12, “The Arvut (Mutual Guarantee)”

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The third stage of development starts when I begin to search: Why is the Creator doing all this to me? And then I understand that He does this to develop a reasonable attitude in me, based on mind instead of feelings.

And here a person feels that he must reach the same kind of bestowal to the upper, as the upper One has for him. It is no longer enough for him to merely accept all the pleasant and unpleasant states from the Creator with the understanding that they are for his benefit. He looks for an opportunity to also bestow to the Creator on his behalf and give Him his love.

To do this, he needs to develop even more and attain the Giver more deeply, understanding the purpose of His actions, in other words, understanding what exactly He wanted to build in man. This is the way the third stage (Behina Gimel) develops, which desires to receive from the Giver. It continues the first stage (Behina Aleph) in order to feel the pleasure, but it wants to feel it in order to understand the program the Giver has implanted in it. This is the meaning of the third stage.

At first, Bina refused to receive Light, but once it desired to understand the Giver, it understood that this is only possible when receiving from Him. And now, in the third stage, the person perceives both, good and evil, only as good. He no longer separates the good and evil, since he has risen above it.

And because he considers the higher program to be above his good and bad sensations, he begins to attain the actual program, and not just its influence, which makes things appear lighter or darker to him.

When a person perceives the program of the giver, he becomes included in it and unites with it. This means that he has attained adhesion on the fourth stage (Dalet). And all this begins with the very first action, when a person attains a certain level of correction through his environment, study, and the Light that Reforms, when he accepts everything that happens, both, good and bad, as a single inseparable whole.

He attaches to the Creator above all these states in order to feel Him, respect, value, understand, and unite with Him on the highest possible degree.
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From the 1^st part of the Daily Kabbalah Lesson 6/12/12, Shamati #121

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Phase two, Bina, is characterized by its understanding. Therefore, a person who attains it in his development begins to relate differently to what he feels. Even when he feels that he is in the dark, when he feels bad in the hardening of the heart, it is as if he is in a fog or a dark cloud, but at the same time he begins to acquire powers in order to detach himself from his feelings and to clarify them independently.

This allows him to agree with what the Creator does with him and to justify the Creator’s actions, since the Creator wants to raise a person above his feeling and to let him see it from the side. It is because he is in a difficult spot now, feeling pain, that he can clarify it by the mind above his feelings. Then he can accept this dual state gladly, since on the basis of this dual attitude he can build a new state, which is higher than the previous state, and higher than his desire.

Thus a person reaches the second phase (Behina Bet) instead of the first phase (Behina Aleph). He rises to the vegetative level and begins to move independently. He doesn’t just feel the good and the bad that come along like a lifeless stone that cannot respond at all, but begins to determine the state he is in by himself.

He justifies the actions that help him advance and establish a relationship with the Creator, and determine the Creator’s treatment as the “good and the benevolent” in every state, including the states in which we feel good or bad in our egoistic perception. Now he is in contact with the Creator above all these states.

But I want to develop further and attain such a state to “restrict” myself above the darkness. This means that I don’t care what I feel in my desire to receive; it doesn’t affect what I feel towards the Creator, the source. I don’t relate to the Light as to a pleasure like in the first phase that feels only pleasure or lack of pleasure. I bestow upon the Light like in phase two, I raise the Returning Light even higher, not because of a good feeling, but in order to adhere to the Creator above this feeling.

This means that I unite with the process the Light puts me through, by which it teaches me to be constantly connected to it, to its plans, above all the good and the evil. Then I adhere to Him above my feeling.
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From the 1^st part of the Daily Kabbalah Lesson 6/12/12, Shamati #121

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On one hand, the commandments “between a person and his friend” are more important than the commandments “between a person and the Creator,” since from the love of the created beings one reaches the love of the Creator. But on the other hand, we mustn’t forget the final goal: We must build the mutual relations among us correctly only in order to connect with the Creator.

Otherwise, we would simply demonstrate “idealism” trying to overcome the crisis, to improve the educational system, to become better and happier people… All this is fraught with evil and leads to an even greater collapse. After all, by that we divert humanity from its internal part, leading it to a side road. Then people would feel even greater suffering trying to leave these attempts, no matter how wonderful they may seem.

We want to stop the hunger and to make everyone healthy, to fill everyone with joy. But if at the same time we don’t aim at adhesion with the Creator, with the goal of creation, if we don’t intend to bring the Creator contentment and to enable Him to reveal Himself, then instead of the direct path upwards, we are choosing a side road, and then more sufferings would be needed in order to get back on track.

Thus, by our seemingly good actions, we would summon negative results, so as it says: “It is better to sit and do nothing.”
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From the 4^th part of the Daily Kabbalah Lesson 6/12/12, “The Arvut (Mutual Guarantee)”

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Question: From Baal HaSulam’s article from the book Shamati, “What Is the Day of the Lord and the Night of the Lord in the Work,” please clarify what are “the day of the Lord and the night of the Lord” as opposed to our days and nights?

Answer: It is said, wherefore would ye have the day of the Lord? It is darkness, and not light. The question is: What is the day of the Lord? If one strives to achieve similarity of properties with the Creator, then the day of the Lord is a state in which one is able to bestow. It’s not about fulfilling one’s desires, but rather a state that is contrary to a fulfilled desire when one demands only one thing: to obtain the quality of bestowal, the property of faith above reason.

In other words, within constantly changing desires, one senses darkness and doesn’t want the Light to shine in them because it would mean that one is in a state called “within reason.” The Creator wants us to obtain a new nature, which will allow us to feel that only when we rise above the sensation of the darkness can we actually learn to bestow to Him.

What can we bestow? Only our aspiration! This is the point at which we start to thank the Creator for making us egoists by granting us huge individual desires that we can play with and in doing so, learn to go against them. It’s as if the Creator wants to fill our egoistic desires and we are afraid to receive from Him. This is how we rise above our desires; this process gives us a chance to get a “gift,” help, from the Creator, which in its turn enables us to realize that the power of our counteraction plays the role of actual help. It’s our tangible bestowal to the Creator.

Our plea is never genuine, since the desires that emerge in us are completely egoistic. Therefore, even if we pray to acquire the quality of bestowal, our actions still originate in the corrupt desire to receive, the desire that we bear inside of ourselves, the desire to get “for our own sake.” That’s why our demands are not authentic and are called “miskhak,” a game.

On the other hand, the Creator also plays with us, as it is said He sports (plays) with Leviathan. It means that the purpose, which is the connection of the Creator with the creatures, is only in sport (game); it is not a matter of a desire and a need. Consequently, it becomes possible to plead and demand for Him to grant us the quality of bestowal in a “non-serious” manner, thus bringing His and our seriousness into equivalence. It promotes our similarity with Him, equivalence of form.

All we have to ask is, that in the constant Light of the Creator, to flow above our internal conditions that occur because of the Reshimot. There is nothing to ask for except “drifting” above the Reshimot as if we were floating on waves, above any desires that emerge in us and all the properties that we have. We should strive to rise above them in order to be able to bestow to the Creator.

This is the only thing we can give to Him; there is nothing else that we can bestow.  If we don’t receive the power of bestowal from Him, we won’t be able to generate this property on our own.

If one were to be told that formal knowledge would be his profit from engaging in Torah and Mitzvot, (instead of self-gratification) one would say, “I consider it darkness, not light,” since this knowledge brings one to darkness.
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Question: What do I need to do in order for the Light to hear me: scream, cry?

Answer: It doesn’t matter how your request will be expressed outwardly, whether you’ll be dancing or crying, screaming or being silent. The main thing is for the request to penetrate as deep as possible into the heart. There’s only one way to check: Is your desire directed in a more and more precise way towards connection since only through connection can you come closer to the Light?

If the Light doesn’t respond to your request, it means that you don’t yet have the desire. Desire in the heart; this is a request toward the Light. If you develop the desire within you, then the Light will begin to influence and fulfill it.

It is said that every person is constantly praying; the Light affects every desire that arises in our heart. After all, the Light is at absolute rest, it is a force that fills all of creation, the informational force field in which we’re all submerged like in an ocean of water. And the moment some desire appears in me, it affects the Light.

But the fact is that there are desires that don’t go in the same direction with Him. And the Light still works on them because it affects everything—it is an immutable law, like in physics. But because these desires don’t correspond to the Light, the Light develops them in a negative form until a person discovers that he or she feels bad. Then he begins to look for a cause and finds out that he was moving in the wrong direction and he needs to change his desires. This is called the path of suffering.

Alternatively, I can proactively use the method, which explains what one must ask in order to correspond to the Light from the very beginning. To do this I join a group, which encourages me, fueling my desire. None of us wants to unite, but when we all talk about the importance of connection, then eventually everyone will want it. After all, it is a law of nature; we are impressed by our environment.

So I choose such an environment that infuses me with the right thoughts and desires, that constantly talks about the benefits of unification and the great achievements that are possible through it. And then I see that I simply cannot do without connection to others, and I begin to desire it.

If everyone works in this correct manner relative to the others and we desire to unite together at least in some way, then the Light begins to affect us and brings us closer to connection. And when it brings us to the very first, smallest connection of our desires, then it becomes revealed in them as the Light of Nefesh. This means that we have begun to live—we were born in the spiritual world. That is, we united together even if for the time being it’s through the weakest initial connection.

Then we continue on from this achieved connection already having some sensation of our state and the ongoing process. Again we begin to ask, now for an even greater connection. The Light affects us more strongly and raises us to the level of Ruach, from the still degree to a vegetative. This means that we can move on our own, we feel some movement in our connections with each other, an ability to do something ourselves. The degree of Ruach means that we weren’t simply born in the spiritual world, but we’re acting and living within it! Ruach (wind) is a vegetative degree and it means the ability to move.

And then we advance even further and reach the animate degree, Neshama (soul). At this point a person ends his cycles of reincarnation. There’s an even higher degree at the end of correction (Gmar Tikkun) when everyone will be corrected and unite together. But for now we need to ascend along the preceding degrees, and this entire advancement only happens in a group, in unity, in order to reveal the Light that will fill the correct bond between us.

In other words, if we achieve the right connection between us, then the feeling of our unity is called a sensation of Light.

Demand it in any way you can, again and again, and each time you’ll receive an impression, clarify Reshimot, and eventually it will happen. The most important thing is to continue. You need to study, participate in the entire life of the group, try to get close to everyone, and then it will come. According to what is written: “I labored and found.”

And if it hasn’t happened yet, it means that for now there’s still an insufficiency, though not of time and actions, but of your inner desire that still has to develop and become perfected. New, more advanced Reshimot still need to appear, which you will realize thanks to your work, and then it will happen.

You can scream and cry, but it won’t help. Only one thing helps: meticulously and persistently, patiently and stubbornly continuing your path.
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From the 1^st part of the Daily Kabbalah Lesson 6/8/2012, Writings Of Rabash

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Some people think that the Creator can be reached through torturing oneself, making one suffer. But the Creator doesn’t need our sufferings. He doesn’t send them to us. We feel them because according to the nature of the creation, the Light and the desire are opposite to each other. And by revealing this oppositeness, a person must realize that this feeling is given only in order to rise above it. It is only a sign allowing us to feel the oppositeness and separation from the Creator.

First of all, we should be thankful for getting such a sign, and move away from this bitter feeling as soon as possible. After all, willingly or not, consciously or unconsciously, through this unpleasant sensation we blame the Creator, the source of all that is happening to us. And thus I find myself opposite to and separated from Him, and this is called a sinner.

We must strive only toward lighter feelings, toward getting closer to the Creator. A person’s search for suffering comes from pride. After all, he thinks that he is supposed to be awarded, paid, and elevated for the sufferings. This comes from a misunderstanding of the entire system of reality.

The Creator is called good that does good, and He wishes us good as well. The purpose of creation is in receiving pleasure, and the Creator created creatures in order to delight them. And if you feel something unpleasant at some moment, you should use this feeling to move forward and justify the Creator by staying in an absolutely good state.

We cannot kiss and love the stick that beats us; it is a deception and hypocrisy. If a person works correctly, he rises with the help of the environment and a new scale of values because he appreciates the quality of bestowal more and more each time. He uses every moment; when there is an opportunity to rise, he sees that he has not yet reached the full sensation of perfection; he is imprisoned in bestowal of the Creator who is absolutely good. He doesn’t calm down for a moment as his goal is to give pleasure to the father without caring about his own pleasant and unpleasant sensations. He keeps advancing by using his good and bad impressions to find out what else could be improved to reach bestowal.

So the person keeps moving, rising above the darkness and discomfort each time it occurs. After all, they point to his remoteness from and lack of adhesion with the Creator. Thus he is grateful for all of these discoveries; these are sinners that are revealed in him, which he can overcome and rise above toward adhesion with the Creator.

And then, all this revealed evil will become a blessing, a gift for him. He will welcome the darkness with gladness by preparing himself to it in a proper environment in advance. Every moment the darkness becomes revealed in his senses and mind, he will look for something that is left uncorrected.

He doesn’t look for suffering; he looks for black details in his perception in order to correct them. After all, he prepared to be corrected in advance and he doesn’t suffer in vain, which is simply silly.

Here is an entirely different calculation with respect to all the events happening to a man in the world. He sees everything as a means in order to rise above disturbances and reach merging with the Creator. It means that he is climbing the Creator’s mountain. Throughout his journey, he is wary of any unpleasant feeling lasting longer than a moment and then rises above it due to the high importance. After all, a person perceives it as a sign or a springboard for elevation, an opportunity to justify the Creator, to rise above this feeling toward bestowal. And this depends on the importance of the goal and the greatness of the Creator. Then he will highly appreciate the means, which become revealed to him in an opposite, negative form, giving him an opportunity to build himself.
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From the 1^st part of the Daily Kabbalah Lesson 6/11/12, Writings of Baal HaSulam, “Letter 8”

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Baal HaSulam, “The Arvut (Mutual Guarantee)”: Thus, because of the above necessity, the Torah was given specifically to the Israeli nation, solely to the descendants of Abraham, Isaac, and Jacob, for it was inconceivable that any stranger would take part in it. Because of that, the Israeli nation had been constructed as a sort of gateway by which the sparks of purity would shine upon the whole of the human race the world over.

It isn’t just about one of the nations that was suddenly given the Torah. The “Israeli nation” is a collection of people who left ancient Babylon. They connected under the leadership of Abraham who taught them to connect through ties of love above hatred. Of course, they didn’t want that, just like all the other Babylonians, but they accepted Abraham’s method. Thanks to the “spark” that is concealed in them, they understood that it is actually a method of correction and that the egoistic nature, the hatred, was given so that we will unite above it and build a group in which there will be these two discernments, one opposite the other: hatred below and love above. Thus they arrived at “Mt. Sinai,” at the state in which we reveal the upper force.

When they connected, they began to work through the connection according to Abraham’s method and then Isaac’s, and then Jacob’s, which means in “three lines.” In this process they received a growing “hardening of the heart” and in their work they went through the phases of HBD, HGT, NHY, including the exile in Egypt. This means that they felt the difficult internal states and overcame them by rising above their ego and reaching the necessity for adhesion. The ego separated them extremely, and they still tried to hold on, as much as they could, by at least keeping their inclination for connection.

Eventually, the necessary tension among them was created—on one hand, the ego that erupted in the form of the “ten plagues of Egypt” and the inaccessible “Pharaoh” on the inside, and on the other hand, the recognition of the necessity of the connection, which they built above them. They were even ready to go to the desert without any reward, just to have a chance to serve the Creator. This is what they demanded from Pharaoh when Moses gave him the Creator’s message: “Let my people go, so that they shall serve me.”

Then they reached the state in which they could receive the Torah, which means the Light that Reforms. There was enough tension between the ego that was revealed and the pressure aimed at connection. They were given the condition—to become “one man with one heart,” to “love thy friend as thyself,” and they accepted it by saying: “We shall do and we shall hear.” Then the revelation of Light that Reforms began, which means that they received the Torah.

Thus they became a nation. Now they had a collective infrastructure that united them: the Light united them. Without the Light, there is no connection among them, which means that there is no nation. Therefore, Baal HaSulam says that Israel in exile is not a nation but “a bag of nuts.”
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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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