Comment: We have a short list of 30 points of advice from Rabash about the group that we have no chance of fulfilling.

My Response: That we have no chance of fulfilling them is correct. However, we do have the means for it.

Of course, I do not have the strength to subjugate my will to receive in relation to the group, and therefore also in relation to the Creator. What is the difference? Simply that what concerns the Creator is concealed, and I can fall into self-deception, get confused, and decide that I am already righteous, and everything is working out for me.

But in relation to the group, things are clearer. And if you are asking about this now, then perhaps you already see that you are incapable. That is when you come to the real question.

A person does not find the strength or the willingness to unite with the group within himself. He only understands that, in principle, he must do it: This is what the Kabbalists write, and apparently, if I do not accept it, then I am not progressing.

From here we see that we are standing, just like the people of Israel at Mount Sinai, before a condition that if you do not do this as one man with one heart, meaning if you do not surrender yourself to the group, if you do not wish to carry out this connection by subjugating yourself to it, you feel dead. “Here will be the place of your burial.”

Nothing more is needed except this mutual agreement. By saying: “We shall do and we shall hear,” we agree for it to happen. And then it happens.
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From the 1^st part of the Daily Kabbalah Lesson 5/14/2025, Writings of Baal HaSulam “The Arvut (Mutual Guarantee)”

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Question: From what Baal HaSulam writes in the article “The Arvut (Mutual Guarantee)”, it seems that spirituality is passed down genetically. Once, thanks to the merits of the forefathers, their sons received it, and now we do as well. What does “the merit of the fathers” mean? Is it something passed on through genes?

Answer: Attraction toward spirituality is not hereditary. It is clearly stated that the Torah is not inherited. So what is the merit of the fathers?

The merit of the fathers means that within a great Aviut (coarseness of egoistic desire), there are sparks through which even a person immersed in deep egoism feels an attraction to what lies above the ego.

If a soul is in a state of zero-degree Aviut (Aviut de Shoresh), it naturally feels drawn to spirituality, to the Creator, to adhesion, to striving for mutual guarantee, for connection. Where does this come from? From the closeness of the properties of the Kelim (vessels) to the lights.

In this case, no prior actions or special limitations are required because it is clear that under such conditions we receive the Torah, spiritual life, and attain bestowal, which is felt as something special and exalted in a pure vessel.

But when the Kli (vessel) has a high degree of Aviut, meaning its desire to receive is more developed, it becomes difficult to understand how bestowal could fill the Kli and bring satisfaction. It is hard to imagine that the condition of Arvut—exiting oneself in order to serve the other, to unite with the other, to connect specifically with their vessels in order to fill them instead of one’s own desires—could be something good or elevated. This is not felt as something real in a coarse Kli.

However, if this coarse Kli is a result of the development of “refined” vessels, then it contains a pure part that has truly been close to the light and has fulfilled the condition of Arvut at the level of zero Aviut.

And even if the Kli now has a first-degree Aviut (Aviut Alef), it still has a foundational base called “the fathers within it.” It can be awakened through certain actions or, alternatively, suppressed, as if returning to zero Aviut.

This is what it means to “make use of the merit of the fathers.”
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From the 1^st part of the Daily Kabbalah Lesson 5/8/2025, Writings of Baal HaSulam “The Arvut (Mutual Guarantee)”

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Question: Are the people of Israel the smallest, most narrow part that must be corrected first?

Answer: Israel, in correcting itself, is indeed the most narrow part of reality. A question arises: why is it the most narrow? After all, we see that the sons of Israel appear coarser than all others.

The reason is that, for the sake of correction, egoism is currently being revealed in them, while it is not yet revealed in the nations of the world. But when the time comes for the nations to begin their correction, their egoism, Aviut, will also become increasingly apparent.

So how does Israel reach mutual guarantee? By suppressing the forces of the nations of the world within it and awakening its own narrow part, it draws on what is called the “merit of the forefathers.” However, the merit of the forefathers is something general. One must take action within the narrow part in order to reach the state of mutual guarantee.

This is the inner preparation of the narrow parts in the souls. If one uses only them correctly, meaning brings them to a correction called guarantee, then a connection between these narrow parts will form the first Kli in which the upper light can dwell. In other words, they will then receive the Torah.

Only in this way can we come to receive the Torah. If someone believes he already has it, that we once received it already, then I have nothing to say to him. What did he receive? A book that sits on a shelf in his room?

We are talking about the upper light that resides in a person’s soul and brings spiritual life into his existence.
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From the 1^st part of the Daily Kabbalah Lesson 5/9/2025, Writings of Baal HaSulam, “The Arvut (Mutual Guarantee)”

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In engaging with mutual guarantee, we must first of all fulfill this law within the people of Israel, and only afterward will the entire world join in.

Ultimately, everyone, without exception, is obligated to fulfill this law. Baal HaSulam writes that even in the most advanced states called “the last generation,” there will still be people who are unable to understand the precise interpretation of the law “Love your neighbor as yourself.” Yet, they will join it even without awareness of the necessity of Arvut.

But in any case, because in the collective soul of Adam HaRishon many types of souls exist that differ in character, depth, attainment, understanding, and participation, then naturally for each type, the fulfillment of Arvut, and the relative participation, will differ in accordance with their capacity, attainment, and the depth of the desire that governs them, or that they have already acquired.

Still, it is Israel—those who aspire to the Creator—who must be the first to achieve this fulfillment.

Then, as Baal HaSulam writes, a small community must be organized in which all the laws will be established, as if in one nation. Afterward, more and more groups must join them until this law becomes a model for the entire world.

But as Baal HaSulam writes, they will join gradually in accordance with the understanding of responsibility placed upon each of those who are within the group whose charter is Arvut.
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From the Daily Kabbalah Lesson 5/11/2025, Writings of Baal HaSulam The Arvut (Mutual Guarantee)

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Question: On the holiday of Lag Ba’Omer, bonfires are lit everywhere, children roast potatoes and celebrate. Yet on this same day, Rabbi Shimon passed away. I do not understand the connection. What are we celebrating?

Answer: A person remains in this world until they complete their mission, if they manage to complete it. Rabbi Shimon did.

As it is written in The Book of Zohar, he ascended with his students through all 125 spiritual degrees and reached the final correction of the soul (Gmar Tikkun). His students, together with him, attained those same upper degrees, from the height of which they wrote The Book of Zohar.

Therefore his departure from our world brings not sorrow, but on the contrary, joy. Because this person revealed the entire path to the final correction of the soul to us. He prepared the way for us and the upper lights that can come and correct us. That is why we celebrate the day when he completed his work and left this world.

If a person does not know what they are living for, then they cry when they die or when others die. But for the righteous, who spend their entire lives correcting their soul, there is no issue in transitioning from one world to another.

My teacher Rabash once answered my question about death by saying that just as you take off your shirt in the evening and throw it in the wash, so too when a person dies, they shed the wrapping of the soul called the body, and the soul remains. After all, the soul is what matters, and each time it clothes itself in a different body, just as the next day you put on a new shirt.

Question: Where does the soul remain?

Answer: The soul is a force that exists in the same space in which we live. You just do not feel those dimensions. Do you feel radio waves or TV signals? You do not perceive many phenomena with your senses. Only if, for example, you have a radio receiver can you catch the radio waves, but on your own you do not feel them.

It is the same with spiritual phenomena. You have no tools to detect them, and therefore you do not feel them.

The soul is a special kind of energy that exists here. If, through studying the wisdom of Kabbalah, you become similar to it in your qualities, then you will begin to feel it, you will start to reveal that you have a soul. Until you reveal it, you do not have it. If you have not revealed it, then it means it does not exist for you.
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From KabTV’s On the Radio Station 103FM

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If we attempt to unite, we discover that our nature is absolute evil, complete egoism that acts solely for its own benefit and to the detriment of others. Even if we think we have some good intentions toward others, these too ultimately turn out to be hidden egoism.

With the help of the light that returns to the source, we gradually reveal our egoistic qualities—from the lightest to increasingly heavier ones—and correct them. In this way, our evil egoistic desire is graded through 49 degrees.

Through special actions, we draw the light to ourselves; it is a special force of nature that corrects our egoistic qualities. We do not know how the light works on us; we only notice the result of its influence—the changes within ourselves.

We reveal 49 degrees of egoistic desire within ourselves, and transform them into 49 degrees of ascent toward bestowal and love for others. But the main thing is to correct the first 33 degrees within ourselves. According to the calculation, if we correct ourselves up to and including the 33rd degree, the remaining degrees will inevitably be corrected as well.

We will still need to demand corrections and work on them. But there is already a guarantee, a certain additional force that ensures the correction of the remaining degrees.

After all, the final degrees are the most difficult. They are at the very end of correction, and the process proceeds from the easier to the increasingly more difficult. The last desires are very heavy, but we already have confidence that we will be able to correct them.

Moreover, we can ignite these last desires. They are so heavy that they ignite upon contact with the light that returns to the source. Inside them rages such powerful egoism that they begin to burn and radiate light. These most egoistic desires, directed solely toward self-receiving, undergo the most difficult correction—to receive for the sake of bestowal.

Therefore, Lag BaOmer (the 33^rd day of the Omer) is a special holiday that signifies our inevitable attainment of the special day of global correction, which is called Shavuot, the festival of the giving of the Torah.

This holiday is called Shavuot because it comes after seven weeks (shavuot) of counting the Omer. Moreover, it is the festival of the giving of the Torah, through which we corrected our egoistic desire into a desire for bestowal and love for others. This corrected desire shines entirely with its bestowal, love, and the connection of all into one nation.

The holiday of Shavuot symbolizes the possibility of our connection into one single nation.
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From KabTV’s “New Life 559 – Holidays And Festivals: Lag Ba’Omer,” 5/3/15

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Rabbi Elazar, the son of Rabbi Shimon, writes that everyone must attain the condition of Arvut (mutual guarantee). We have no possibility of connecting souls into one Kli (vessel) other than through the correction between them, which is called Arvut.

Arvut is merely the realization of unity. It is not some artificial or secondary condition that has other causes. There is only one reason—the merging of souls in such a way that they become similar to the light and merge with it. It is very simple.

How can it be that some soul, some desire from those included in Adam HaRishon, would unite with the rest if not through Arvut, when it gives itself over to all the other souls as an inseparable part that is fused with them?

Of course, in our world this must find expression in such a form that both the nations of the world and Israel will ultimately be included in the law of Arvut.

During the exile, the people of Israel mixed with the nations of the world, and now the notions of “the people of Israel” and “the nations of the world” are such that we do not exactly know who is where. We do not know the tribes of Israel; we do not know how the mixing occurred.

Therefore there are many cases in which, among the so-called nations of the world, here and there we observe such an awakening that does not exist within the people of Israel. If some soul is awakening, this is a sign that it has already reached the possibility of fulfilling its role.

In other words, if someone is capable of taking the obligation to attain such a correction as Arvut upon themselves, they are called “Israel” in relation to all the others who have not yet reached this.

And those souls that have already attained or want to attain this must relate to the rest as to the nations of the world—to correct, to connect, and to care for them.

Such a division no longer corresponds to belonging to any nation; this division is more internal: one who strives toward the Creator is called “Israel” and one who still does not strive is called “nations of the world.”

It is said that the people of Israel were sent into exile only in order to attach the nations of the world to themselves. And we see that there are those in whom the desire for the Creator lives, and the part of Israel in them, as a result of the mixing, is very strong. There is nothing to be done; this is the result of the shattering and the exile, which were predetermined from above.
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From the Daily Kabbalah Lesson 5/11/2025, Writings of Baal HaSulam The Arvut (Mutual Guarantee)

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In our time, the Jewish people are obligated to fulfill the condition of attaining Arvut (mutual guarantee). If they neglect this duty, a compelling force will be applied to them, which forces them to fulfill it through suffering.

The whole world is waiting for this, and because it waits, suffering and misfortunes are revealed on a global scale that causes the world to suffer and through its pain begin to understand the reason behind it all. Ultimately, suffering comes in order to indicate where the solution lies.

In the preface to “Introduction to The Study of the Ten Sefirot,” Baal HaSulam writes that the Creator guides a person to the good fate by giving him, within a life full of suffering, a spark that shines faintly from afar through all the darkness.

The same occurs both for us and for the nations of the world. All current relations between us and the nations exist solely to compel us to engage in the practical aspect so that we may attain Arvut. The compelling force must reveal the necessity of this very task to us.

The nations of the world too gradually begin to understand through the suffering they endure where the true solution lies. We can see how they are slowly discovering that the root of the problem lies in Israel, which is seen as the worst part that causes harm to the whole world.

This is already a deeply advanced form of revelation. These are truly the signs of the Messiah.
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From the Daily Kabbalah Lesson 5/9/2025, Writings of Baal HaSulam “The Arvut (Mutual Guarantee)”

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Question: Kabbalah is a system of correction. What does the correction of Abraham’s low Aviut (coarseness) have to do with us?

Answer: The system of correcting the desire to receive was not brought to us by Abraham but by Moses.

Abraham brought us only the connection of man with the Creator. That is why he is called the first Jew (Yehudi), because he was the first to achieve unity (Yehud) with the Creator, from concealment to revelation.

Before him there were people who were in sensation without concealment. We call them the “generations of sinners:” from Adam to Noah and from Noah to Abraham. Abraham is their consequence.

But in those days, no Aviut was manifested that would give a person concealment and craving to start searching from within themselves. Abraham was the first.
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From Daily Kabbalah Lesson 5/10/2025, Writings of Baal HaSulam “The Arvut (Mutual Guarantee)”

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In our days, the correction of the world begins with the nation of Israel—specifically with those who engage in the Torah and replace the study of its external part with its internal part.

Before the destruction of the First and Second Temples, people dealt only with the inner part of the Torah, meaning that each person, due to the “subtlety” of their soul, had knowledge of the spiritual world. And the prophets, who were in an even deeper and higher connection with the Creator than the others, served as the spiritual leaders of the nation.

However, when the downfall occurred and prophets disappeared from among the people, the era of the sages began. People began to engage in external actions instead of internal ones, and this continues up to our days.

At the end of the Introduction to The Book of Zohar, Baal HaSulam writes that now it is necessary to return from the external part of the Torah to its internal part, and to engage in those actions that can bring us to mutual guarantee (Arvut), which we once lost. This is what is referred to as the destruction of the first and second temples.

If we return to the inner part of the Torah, whose light o brings us to mutual guarantee, then we correct ourselves and merit receiving the Torah, the upper light.

Then, because this will happen with us, all the nations will join us, since after the exiles there was such a mingling of souls that if today a small “subtle” part replaces the external with the internal and merits to reach mutual guarantee and receive the Torah, then afterward the entire world will be able to join in, and through this “subtle” part receive the light of correction according to the condition of mutual guarantee. And then the upper light, the Creator, will dwell within all souls.

From this we see that the principle remains unchanged: the upper force acts upon the “subtle” part according to equivalence of form, and the “subtle” part mixes with the “coarse” part, and then brings about mutual correction.

These things are simple. In general, in the whole Torah, in all of Kabbalah, in all of reality, there is one very simple law. And it is precisely because of its simplicity that it is difficult for us to perceive it.

In its simplicity, it is very far from us, for it is simple in bestowing, and not in receiving.
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From the Daily Kabbalah Lesson 5/9/2025, Writings of Baal HaSulam “The Arvut (Mutual Guarantee)“

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