Question: Why do we need to transfer the King’s treasure from place to place?

Answer: Due to the fact that you have to carry the cup full of gold coins from one place to another, each time you attain His greatness, and through that, you bring Him pleasure.

He doesn’t need to have his treasure transferred anywhere, and He does not need your work. His pleasure is in having you understand Him, feel Him, and become similar to Him, and that you grow through that. By this you bring Him joy.

And your pleasure is in fulfilling His desire: You ascend, grow, and do everything that He wants. And you do this not in order to receive a pleasant and attractive reward that you earned along this entire path, but in order to bring pleasure to the Creator.

We need to feel this point in which we replace His attitude toward us with our attitude toward Him. This is the point where we meet Him. There is one and there’s the other, and in between is the place of our meeting, where we transform one into another: He bestows to us, and we to Him. And it is here that the point of the Masach (screen) is, the point of our connection.
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From the 1^st part of the Daily Kabbalah Lesson 3/27/12, Shamati #52

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Question: How can we combine the internality and the externality in our work correctly?

Answer: We are confused when it comes to what is really important and we run around from one end to the other. A person has to clearly decide each time what he should see as more important. It is all about the intention: Who gets the results of my exertion? This is what you should clarify.

Question: We disseminate all the time. What should be the most important thing for me here?

Answer: How to bring contentment to the Creator.

From here you can draw a whole chain of intermediate actions and intentions. How can you bring contentment to the Creator? We have to understand what He wants. He wants the correction of the vessel in order to be revealed in it. What is a corrected vessel? What is revealed in it exactly?—The Light of Hochma that is revealed in the Light of Hassadim. And all this is in the general desire.

This means that I need the general desire that is corrected by the Light of Hassadim. Then it will become the vessel in which the Light of Hochma is dressed. This is the state of Ein Sof (Infinity), of Gmar Tikkun (the end of correction).

Where can we find this desire?—In all the seven billion people in the world. Where can we find the Light of Hassadim, the internal attire?—This is me when my vessel reaches the level of Hafetz Hesed and can draw the Light of Hassadim for the whole world. Then the Creator will dress in it.

What is the role of Israel and what is the work of the nations in this process? The nations have to yearn for a good life at the level of their development, without any mysticism. Israel should provide everyone with the basic necessities. Israel gives the Light of Hassadim from itself and by that enables the Creator to reveal the Light of Hochma, which means to be revealed to everyone.

Israel can bring all the nations to the first restriction first, then to the level of Hafetz Hesed that is above the ego, and even to a state of to receive in order to bestow.

Question: Suppose I meet the head of a government as I disseminate, do I have to first build this whole chain?

Answer: It says: “I dwell within my people.” It should be within the people and not in the government. This is the law: We have to turn to the people in order to achieve correction. It is impossible to turn only to scientists, to the rich, and to the decision makers; they cannot be the support for the revelation of the Creator. The “wealth” blinds them.

Among the people we have someone to work with. We can only explain to the elite in a rational manner that it is worthwhile to establish integral education and teaching in society, because it serves their interests. We turn to every person according to his desire.
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From the 4^th part of the Daily Kabbalah Lesson 4/9/12, “The Role of Israel and the World”

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Question: Why is it so hard to understand what the connection itself is?

Answer: It is hard for us to perform these actions because we initially relate to them and approach them egoistically. I cannot annul my mind in perceiving the world, in perceiving the group, and in perceiving myself, and start clarifying the situation by using a cold external mind.

First we should understand the reason for our actions and what I am required to do. The Creator wants me to bring about the correction of the world. The world is all the reality that appears before me. This means that I have to relate to it accordingly and to be included with the public, with the people, who at their level of development, are also in exile in Egypt; even if they are not in the final stages, they are in very advanced stages. People are already feeling that they have reached a dead end; they are feeling that it is the end of the world; they have encountered ecological problems, wars, famine, suicide, despair, etc. This is the “exile in Egypt” for them, an exile from the prosperity they knew before and helplessness.

In the past a person used to make changes in his life and find relief in it. Today there is nowhere to turn to; one doesn’t find comfort anywhere. There is no comfort at home and in the family, and nowhere to rest. Children don’t show any hope for something good; at work it is impossible to settle for what one really needs together with others since there is no goodness. The hope to rest when one retires is becoming imaginary, and we cannot be sure that when we grow old we will have food and shelter. People live in uncertainty: All their lives they saved in some fund, but if they ever will get this money back is a big question. And these are only some of the problems.

So when we are approaching the Creator, do we take into account what He wants and not what we want? The Creator wants the correction of the world. Is this how we approach people, taking their desires and worrying about them? I am not sure. Do we go out to the people enough, those who, by the way, feel the exile much more than we do? Are we included in their exile, and their corporeal troubles? Do we gradually turn their troubles into spiritual troubles at our level?

If the Light influences people through us, people will feel good. This is what the part of the world called “Israel” should do, to become “Light unto the nations.” For all those who have no contact with the Light, I have to be the “adaptor,” their envoy. Do I start from that?

The Creator wants to bring them Light and advancement, while I am only the link. I have to take their deficiency and to turn it into a necessity to connect at my level, the necessity for the Reforming Light and to transmit this request upwards, and not my personal desires. This means to bestow.

Do we do that? Do we give enough weight to dissemination in order to absorb the people’s desires? The account begins from the lower degree and not from the middle. The true deficiency is concealed in the world, while we receive our deficiency from the Creator and only have to be part of the whole.

By absorbing the deficiency from people, you have to connect with the friends. Otherwise why do you need this connection? What for? Who is your future bestowal intended for? Without the world there is no way you can reach it. The Creator doesn’t need your bestowal; he doesn’t need any favors from you. You can bring Him contentment if you pass His Light downward, if you manage to convince people that they need to change. Then by the slight change in them, you will increase it and raise it to the Creator, and thus draw the connection from the bottom up. You will grow from smallness up to His high level and will take your place in the middle. Without the connection between the two ends, you are playing with something that is based on nothing but the ego.

Question: So what are we doing wrong? After all, we are trying to bring our message to the world.

Answer: It seems that we are not impressed by the world’s desires enough in order to act by them. Eventually we are only left with a “fictitious” formal impression of the work that is done. Everything turns out the opposite: We want to advance and so we use people as a means, instead of being the means for their advancement and to bring people what the Creator wants to bring them. We are turning everything upside down: Instead of being servants, we are becoming the proprietors of the situation. The Creator depends on us, the nations depend in us, while we look at them standing in the middle.

The point is not the actions, but our inner attitude. The deficiency of the Creator and the deficiency of the world are what should be important for us. It is from these deficiencies that we should stabilize our self-deficiency so that it will lead to the desired result. “Israel” belongs to the level of Bina, and it has nothing of its own. Its upper part is the Keter and the lower part is Malchut. In the middle there is only a cut. So how can the two parts be connected? It is we who have to become this connection and this is our only property.
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From the 4^th  part of the Daily Kabbalah Lesson 4/5/12, Writings of Rabash

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We are nearing the exodus from exile only when we begin to understand that we are in it. “Exile” symbolizes my perception of everything that I receive in my desire to receive as worthless and unimportant. Everything that is in my ego belongs to “Pharaoh,” and I am allowed to receive only what is necessary.

This doesn’t mean that I have to limit myself in every way, like a monk living in the desert. I simply don’t see anything material as very important, and accept it as necessary for my existence. All my life is devoted to achieving love for the Creator, the general attribute of bestowal, through the connection with others.

If a person has such an internal necessity and he is included in the group, he begins to aim himself correctly, which means to hate everything he receives in his ego, trying to be satisfied with what is essential. At the same time Pharaoh bribes him and gives him everything. This means that he builds beautiful cities for his ego, Pithom and Ramses.

He feels that in relation to the intention of in order to bestow in which he wants to be in his thoughts and heart, he is in exile, because he has no powers to bestow. Then he feels that he has complaints towards the Creator, for not helping him come out of exile, which means that He doesn’t let him be the one who bestows.

But in the meantime a person’s desire is very small and he has to go through 400 years in exile. This means that he has to raise his desire until he will really want to bestow.

All our work in the exile in Egypt is in a group in which everyone grows stronger and receives from others the greatness of the goal, the pure bestowal, and the nothingness and meanness of his preset state in which it is impossible to achieve mutual bestowal. From a spiritual point of view, this is very bad.

So a person begins to perceive the term “exile” correctly: exile refers to bestowal, the ability to bestow, and so he really feels that he is in exile in Egypt. Until he reaches a state in which he cannot bear it any more. Then the “ten plagues of Egypt” begin.

A “plague” or blow symbolizes the fact that you are offered different good corporeal things, but in spirituality you receive nothing, and a person feels this as a blow.

He feels the hardening of the heart, and the corporeal desires keep growing. He has no choice. He understands that the egoistic desire will continue to grow and to confuse him by distracting him and drawing his attention to different corporeal goals, different clarification in the group, so that he will overcome the corporeal ego by the contact with the friends. Only from them can he learn to appreciate the way and the goal of creation more, the greatness of the Creator, and the meanness of the egoistic filling.

One can receive all these values only from the society, from the environment. Then, despite the difficulties and the interruptions, he still adheres to the group above his feelings and his mind because only in it does he find protection and salvation. He understands that otherwise he is lost. He understands that only when he looks above the egoistic desire because from the point of view of the ego the situation could be wonderful and bring knowledge and other benefits.

When he interprets the whole situation correctly, he discovers that he is facing Pharaoh. This stems from many reasons, attributes, and attempts that he accumulates for 400 years in exile in Egypt: the four phases he has been through in each of his desires to receive when he raised the yearning for bestowal above it, which is called “faith above reason.”

Going through these four phases is called “the time of preparation.” And when it is about to end, a strong resistance to the ego is revealed, called the ten plagues of Egypt, darkness. These are final clarifications and revelations that really help a person exit the slavery to his ego.

Thanks to them he grows stronger and finally escapes in the dark, at night, feeling them in his desire to receive with one point that leads him, called “Moses.” Thus he raises his ego and achieves redemption.
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From the 1^st part of the Daily Kabbalah Lesson 4/5/12, Shamati

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Question: It is written, “I, HaVaYaH, do not change.” What does this symbolize in our work?

Answer: The Light comes from Above, and it is all bestowal. It is good and benevolent, and it created “existence from absence,” something from nothing, a desire that is absolutely controlled by receiving. It only wants to feel good.

Then, the Light begins to develop the desire by putting it through four phases. As a result, it doesn’t feel itself simply as Light, but as the one who receives, who is opposite to the source. This summons shame, a terrible feeling, and it has nothing more than that.

It turns out that receiving is a good thing, and there is nothing wrong in being the opposite, but these two factors together create a feeling in me that I cannot bear. It tears me to pieces, and I am ready to do anything just to not remain in this state even one second longer. I am ready to do anything. Even committing suicide is no problem. The main thing is not to suffer, not to bear this oppositeness.

This is true shame. We don’t know it. We use the word, but we don’t know what it means. In Part One of The Study of the Ten Sefirot, “Inner Reflection,” Baal HaSulam says that shame was prepared for the high souls, and they are the ones that discover it. This is because, in order to do so, one has to feel the Creator, His pure bestowal, and one’s own pure receiving to the fullest. One contradicts the other.

The process that is described here flows from the top down and is called “the four phases of the Direct Light.” So, by its influence, the Light leads the created being through his development.

This is the structure of HaVaYaH: the tip of Yod, Yod, Hey, Vav, Hey. This structure is fixed, and it appears this way from the top down.

Until now, the development was done by the Direct Light. From this point onward, it is your turn. However, you feel terrible shame. It simply burns you from the inside, and you can’t bear it. Therefore, from now on, you won’t be able to relax until you balance the shame.

First, you want to escape it, but that doesn’t change anything. Everything remains the same. It isn’t possible to relax, and you have to change yourself, but how can you do that?

The created being simply “goes crazy.” The shame tears him from his place, tears him from his desires, and keeps on pushing him forward to end of the road. He cannot rest until the one who receives and the one who bestows become equal in their bestowal.

Only when we reach Gmar Tikun (the end of correction) will we stop changing. Then, the shame will disappear, and the oppositeness between the Creator and us will disappear.

So, the Creator says “I, HaVaYaH, do not change,” which means only that I brought this process down. However, this is enough to not allow us to rest until Gmar Tikkun.

Only then will we reach harmony and begin changing together with Him, according to Him. The Creator won’t be the first. We will merge with Him into one to such an extent that all the differences in thought, in our desire, and in every other way will disappear. We will start everything together in cooperation.
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From the 3^rd part of the Daily Kabbalah Lesson 3/30/12, “Introduction to the Study of the Ten Sefirot”

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Question: I have the feeling that my ego “steals” everything from me. I sit with my friends and it seems that I ascend my desire to receive, but then I feel that they are the ones who are doing that. I feel that I am in the dark, that I don’t hear anything, and don’t feel the Light. What should I do?

Answer: You should try to dissolve into the friends, like someone who is small or like someone who is new in a society.

When you come to a new society you don’t know anything and you don’t know anyone. You try to enter it without being too prominent or standing out. Suppose you come to a new work place, you simply try to keep quiet in order to discover, to see, and to feel everyone else.

This is how you should behave. Then you begin to feel what they have. You will develop like an embryo in his mother’s womb. Then gradually, to the extent that you begin to feel yourself as real and safe, you begin to express yourself together with everyone else.

Try to neutralize yourself and only be inside. This is enough, because we will create the field that exists here. You shouldn’t worry, if you do that, you will feel it.

Question: But in any case my ego will feel satisfaction in that. How can I avoid stealing from myself and from others?

Answer: Who says this is bad if you want to feel spirituality? It isn’t bad.

The goal of creation is to enjoy, to be filled, but in bestowing. You want to enter the group and to acquire that attribute of bestowal, and in it you want to feel pleasure. In the meantime that’s okay. We cannot imagine anything else.

The most important thing for us today is the yearning for bestowal, to bestow in order to feel pleasure. This is our level, called Lo Lishma, (Not for Her Sake).

When the Light comes and is gradually revealed in us, (this will happen only if we yearn for it that way), as a result of its influence we will begin to feel that the attribute of bestowal is above everything else, greater than everything, and that I want to be in it. Even if in the meantime it is egoistically, “I want to be in it.”

Then the Light will influence us in such a way that you will suddenly begin to detach from yourself, from the “I want.” Your “self” will suddenly begin to disappear and you will feel yourself “outside yourself,” outside the “self.”

Leave it to the Light! You cannot do it by yourself. You have to yearn as much as you can in all your desires, including the egoistic desires—and the Light will do all the rest.

This is a “prayer.” You are asking the Light to do this work for you. It created your ego and it is the one that will change the ego. Our yearning should be only for that in order to enable it to do this work.

If we yearn for unity, the Light will do all the rest.

We are all egoists. We don’t know and we don’t understand anything. We don’t know what will happen to us in a minute. We don’t know our attributes, we don’t know anything, and we are not required to do so. We are only required to do one thing, to simply try, to make an effort, and the Light will do all the rest.

The maximum unity in the group summons the Light, and then it changes us. We don’t have to do anything artificially. Everything will be taken care of and you just try to connect.
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From the Vilnius Convention 3/23/12, Lesson 1

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The attribute of bestowal is attained in the group, in society, under special conditions that are described by Kabbalists from the state that was prepared for us by the shattering of First Man (Adam HaRishon), the general soul. If we use the small environment that was given to us correctly, and in it, try to reach mutual bestowal, we will discover that we are in exile in Egypt.

We discover that there is no way we can attain spirituality, the Creator, the attribute of bestowal, if we don’t reach the love of friends first. But all our attempts to reach connection and love of friends end in complete failure, as it is written, “the Children of Israel cried from the work,” because we discovered that we built poor cities, Pithom and Ramses for Pharaoh, which means that we only increased our desire to receive.

Although we despair from this work, we don’t leave it and we shout: “Save us!” After all, our ego, Pharaoh, doesn’t let us connect, and if this goes on this way it will never let us leave the exile and attain the connection with the upper force.

This is really a cry of despair from the bottom of the heart. Then a special, general force called “Moses” is revealed. It is revealed in the group and goes through many changes. Once it is revealed and once it is concealed, until we stabilize this collective force and place it against our ego.

When we are ready to fight our collective ego that disturbs us from connecting by placing the collective force of connection called “Moses” against it, the life or death struggle begins. We support this force as much as we can and even above our power! Here we discover in our general collective point the help from Above. At this point, the Creator says: “Come to Pharaoh, let’s fight him together!” this means that He agrees to connect with our collective point, and so he takes us out of Egypt.

On the way different phenomena occur, which the Haggadah tells us about, and we have to go through all this. It refers only to our attempts to reach connection and to somehow fulfill it. Eventually we come out of this state, of our inability to connect, and attain what we wanted. The method of connection called Torah is revealed to us against the ego and the hatred.

Now the system we can use appears. It is called Torah, the Reforming Light that gradually begins to influence us in order to correct us. There is Mt. Sinai that separates us, the collective ego that stands in the way of the connection among us. When the Light corrects the hatred into connection, this mountain becomes the “mountain of Holiness.”

This is what the holiday of Pesach is about (from the Hebrew word meaning “to skip”), which symbolizes the transitions from exile to freedom. Exile is my inability to connect. I don’t know how to do it, but I yearn for it and demand it.

Redemption symbolizes the fact that I was given a chance, a system, a method that enables me to correct the evil in me and to turn it into good. Good means mutual guarantee, love of friends, in which I discover the force that enables me to fulfill this attitude and adhere to the Creator. After all, He is the goal I yearned for from the start.
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From the 1^st part of the Daily Kabbalah Lesson 4/1/12, Shamati #41

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From a lesson of Rabash: We study that we should be in equivalence of form. What is equivalence of form? Just like the Creator bestows, so do we have to bestow. This is equivalence of form. When we have to bestow, we have no self-love, we cry. It hurts that we must do so. The Creator bestows, and the question is does He have pleasure in it or isn’t there pleasure for the one who bestows? So there is no equivalence of form! So there must be pleasure when we bestow, otherwise there is no equivalence of form. You can bestow without pain; bestow, I don’t need your pain, just bestow.

Enjoy the bestowal, who gives it to you? He should work, the body doesn’t want to! It isn’t that I need to suffer, there is no choice; the body doesn’t want to work. Why should I suffer; I don’t want to suffer. I need the exertion! And this isn’t a condition! A person who doesn’t feel the exertion, it is a sign that his intention is in order to receive, not in order to bestow. The body doesn’t agree to bestow.

You should never yearn for bad things. If it’s necessary to feel different changes, they will come by themselves. A person shouldn’t think about a descent, but always yearn for an ascent, both in his feelings and his thoughts: for goodness, adhesion, connection, and wholeness. But at the same time, a person should assess himself critically, understanding that if there is nothing inside him that objects to bestowal, it’s a sign that there is an egoistic matter here. If a person manages to advance happily and without exertion, it’s a clear sign that he does it egoistically, in order to receive. Only when he receives above the power of bestowal, will he be able to bestow and at the same time be happy.
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From the Preparation to the Daily Kabbalah Lesson 4/1/12

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There is nothing but the relationships among us, relationships of receiving and bestowal. The result of these relationships should be to bring contentment to the Creator. The upper Partzufim cooperate: Abba and Ima, and ZON perform endless different actions, the Reshimot (reminiscences) change, but the main thing is the intention of the person who operates this whole system.

Before he operates it everything in it is dead, still. Then a person comes and the first thing he does is to weed out the dry thorns from the vineyard, which means that he cuts and separates the “stony heart” that cannot be corrected. Then he begins to work with all the rest. Prior to that, the whole system is quiet and a person operates it according to his exertion: He “presses the gas pedal,” he wants the system to work in order to bestow.

There is a set table in front of me and I have to gradually take everything that is on it and enjoy the refreshments in order to bring contentment to the host. So I check my vessels and see that they are vessels of receiving. I mustn’t receive even one gram of pleasure in them. First I must restrict myself. If the host is important to me, I will not enjoy for my sake, but will only want to enjoy for his sake.

But how can I bestow upon him, where can I find the power to do so? I begin to look for different methods and advice, and eventually reach the request. In order to receive such power, the Creator has to be revealed to me as the One who bestows, and then He reveals His greatness and His importance to me. But when the power of bestowal reaches a person, it doesn’t rule him, but according to a person’s request, it only rules his desires to receive.

I am made totally of this desire to receive, so how real can my request for the power of bestowal to rule me be? I can scream forever, but it will just be empty tears because I don’t know what to ask for. It’s like a baby who cries loudly, but no one gives him what he wants. We are angry that we don’t receive the spiritual revelation, just like babies.

I have to know exactly what to ask for. If I know what to ask for, how to ask, and for what reason, then my request will be effective. How can I demand the attribute of bestowal? First I have to acquire its importance. This means that I am asking for the Creator and His revelation. I am not asking to enjoy Him, but only to attain the greatness of bestowal: “Let me respect you!” This is the final request. It isn’t so that I’ll feel good and receive pleasure. I only want to respect Him without taking myself into account. We can receive and demand this necessity from the environment.

This request should not be expressed in words, in a fiery speech, or a carefully composed telegram. It’s revealed in the heart, it breaks the walls of the heart and spills out. I ask not in order to enjoy the feeling that I bestow, that I am great and equal to the Creator. I want to acquire the attribute of bestowal itself and I check my intention to improve my attitude to the friends.

Then I will understand what Kabbalists write about and I will consciously be included in what is happening in Malchut of Atzilut. All these things take place in a clear and clarified manner inside me according to the process that Kabbalists describe and reveal it in small portions one after the other. We are very close to that.
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From the 3^rd part of the Daily Kabbalah Lesson 3/28/12, The Study of the Ten Sefirot

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Baal HaSulam, “The Introduction to the Study of the Ten Sefirot,” Item 125: To avoid having the scale of merit of the entire world lacking, when one is qualified to sentence them to a scale of merit, one has no other tactic but to always pain himself with the troubles of the public, just as he suffers with his own troubles.

Kabbalists tell us about the states we will have to go through on the spiritual path. They tell us so that we will yearn to move forward, by using all the means we have.

If we don’t demand, don’t “push”, we will not summon the Reforming Light. After all, everything is fulfilled by it. There is no other force except for the force of the Light. We should try harder to draw it.

The inner “spring” manages the actions of the Light, as if it were wound and set free, and thus the creation began until the whole process ends. At a certain point we have the chance to influence our own fate, because from that moment on we have to grow consciously.

But if we don’t want to grow according to the opportunities we are given, we are pushed forward by the “stick.” Eventually we will grow wise and understand and feel what is going on, and will take part in it consciously. But in this manner, every step will be accompanied by great suffering. One way or another, you cannot change the stages on your way. You will have to go through all the states and the levels, but each of them will start from a blow: “Oh! I understand there is no other way. Well, what can I do, maybe it’s worth it. Oh, it isn’t bad. Wow, it’s absolutely great!” And then again it’s the same story; once again you don’t want to do anything until the blows move you.

But we can manage without the detours that throw us off our feet. Instead of falling into troubles, we just lose the importance of the goal a little and by that acquire an incentive for a new ascent.

This is the whole difference, and it is very simple: Do you want to bring the Creator contentment or not? His only pleasure is that the created beings will want to come to Him by themselves. The point is not the sufferings, although you judge according to them. You even surrender in advance when they come, out of laziness. But you can rise: “Yes, I am lazy, I don’t want anything, and still, perhaps I could try to respect Him and to make Him happy?” This is the calculation you make, and so you hasten time. But if we rely on self-benefit, there will be no hastening of time.

The only chance is to feel that you are a guest and to bring contentment to the host. Otherwise, it is as if you are saying: “I will drop by when I need something. First let me build up an appetite, and then I’ll come. In the meantime sit by the table and wait for me.” But you can act differently: You smell the delicacies that He has prepared for you, you appreciate Him, you ask Him questions, and the main thing for you is to taste the meal in order to bring Him contentment. Only then do you approach the table.

It is great work that is totally aimed at bringing the Creator contentment, and not in order to shorten the time of the exile. You interpret “exile” differently: You are in an exile not away from pleasures, but from bestowal upon the host.

This isn’t a small part at the end of along path that takes months to make. This is all our work. This is phase four that is formed after the pervious phases. It is very dense, and works on very high frequency, at a “mad” rate. If the phases of our evolution lasted millions of years in the past, today it is all condensed into several years. We hardly approach the real work and the world is already losing direction and losing the feeling of time. Soon time and distance will actually disappear from our perception. People will cease to feel these limitations.
[73886]
From the 4^th part of the Daily Kabbalah Lesson 3/28/12, “Introduction to the Study of the Ten Sefirot”

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