Question:  Why is it said that the truth can be seen only from the opposite side, the darkness? Do we ever perceive anything except deceit?

Answer: All we see is the deficiency that has to be filled with our correct attitude to the Creator. In this context, the truth is a revelation of an empty space that has to be filled with our love of the Creator and our correct attitude to the absence of revelation.

The Creator discloses a fragment of the entire picture to us, and we have to figure out what form of bestowal we are supposed to discover in the piece of the puzzle we are given. We can do it through work in the group, dissemination, and the states we go through.

We can only guess what particular shape we have to choose to fill the empty space in the puzzle. We have to make a decision when we see a cloud above and the earth below the empty space or the grass and a small part of a tree on either side. So I imagine what’s in the middle of the puzzle , i.e., what form of bestowal it is. If we work with our deficiencies in this manner, we will eventually find out what’s missing.

The process of working with the deficiencies described above is called “a revelation.” The Creator shows us the place of the deficiency; He unveils and illuminates it for us. That’s why we begin sensing the deficiency. The Creator influences our will to receive by the Light of Hassadim (mercy). Our will to receive rejects the Light of Mercy. However, the lack of a desire “impresses” the will to receive and it manifests in various forms.

This is the way a negative picture is built in us. Our task is to flip it and transform it into a correct and positive form.

We can only guess what particular form of bestowal is missing in the world and in our relationships with others. In fact, the overall bestowal that dresses in this world is the Creator. We can only imagine what this form is, but we are unable to fill the empty spaces without the Creator, and therefore we need His assistance.

Thus, a need to disclose the Giver’s shape appears in us. We want the world in this missing fragment of the puzzle to be corrected, reaching the state of mutual bestowal. This is how we gradually complete the puzzle.
[134537]
From the 1^st part of the Daily Kabbalah Lesson 5/2/14, Writings of Rabash

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Question: When the Light illuminates us, it is easy to be disengaged from our ego and look at it from the side. But what can I do if things are bad for me and I am entirely within my ego?

Answer: If things are bad for me within my ego, why don’t I use this to help me to get away from it?

Question: But it hurts!

Answer: It hurts because you are stuck in this feeling. Why can’t you disengage and leave it so that you can look at it from the side?

This is the whole difference between the path of Torah and the path of suffering. If I don’t prepare myself, I become stuck with a bad feeling. But if I have prepared myself, then the bad feeling helps me to disengage and get away from this bad feeling and adhere more to the group.

This is the dividing point between the two ways. Everything depends on preparation. Then I accept bad things as good, as gifts, and I bless them.

I don’t need to artificially bless the bad as well as the good . Rather, both the bad and the good help me to run forward. It is as if I am sick and feel pain; this helps me to turn to a doctor immediately and show him exactly where it hurts.

We suspect that I am sick, but we cannot determine where the painful area is. So the pain shows me the problem area, so I am happy about the pain. I go to the doctor and show him where it hurts me and then he heals me.

So I see a sign of advancement, of healing in the pain. Without it I would not be able to advance. I don’t feel the pain itself, except as an indicator of correction and advancement; and I am happy about this!

This pain is felt completely differently, since it is not felt as pain and suffering, but as a sign. It is all the subtlety of a psychological perception in the mind. Try to relate to it in this way and you will see that there are no pains, but instead, there is a traffic light that turns red.

Everything depends on my relationship to this traffic light. Sometimes I am angry at it and am ready to kill it, and sometimes I perceive this in a relaxed manner, only as a sign. I even want this pain to come me, “I awaken the dawn.” To me, signs of malfunction are desirable because then I advance through them.

My work is how to adhere more to the group, to the Rav, to the books, to dissemination, and to everything that is relevant to the Light. There are no other means, but these are enough.
[134483]
From the 1^st part of the Daily Kabbalah Lesson 5/04/14, Writing of Rabash

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Question: We see the changing seasons, day and night, and the changes in life in nature. Is this an objective understanding of time or a totally subjective feeling?

Answer: There is no objective understanding of any kind. If I perceive something as a spectator, it cannot be objective in any way. Even if someone tells me what he sees, but I am the one who hears what he says, I perceive and feel it in my own way.

There cannot be any form of objectivity. If a person perceives only his own feelings and knows nothing of what is going on other than that, there cannot be any form of objectivity.

This is especially true when it comes to the perception of time, place, and motion, which exist inside a person. A spectator with different senses would feel a totally different world. We know that our senses perceive only a small part of reality.

However, we perceive something that cannot be perceived despite our subjective, individual reality. There is actually a certain range that we don’t perceive even in our subjective perception, but we understand that we cannot perceive it.

We have no idea what else can exist except for that. It is because we cannot rise above our mind and know something that we have never felt. We can feel it only if we change our senses.

But even if we have new senses, who can guarantee that we will perceive an objective picture? After all, it is also depicted only in our feelings.

An objective perception of reality can only be attained when we exit our senses. We don’t need to change them, but simply to rise above them to something that is absolute. In order to do that, we need a special science and this opportunity comes only from the wisdom of Kabbalah.
[134786]
From KabTV’s “A New Life” 4/17/14

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Question: Is a Tzimtzum our first activity without which it is impossible to go out into the spiritual world?

Answer: A Tzimtzum (restriction) is the first condition that differentiates this world from the upper world and differentiates an intention in order to receive and an intention in order to bestow.

In this way I go out from a perception of the physical reality I am now, like all of humanity, and break through the Machsom (barrier) that is placed before me in order to begin to feel and live on its other side.

The Tzimtzum determines on which side of the border of the spiritual world I am found. A Machsom is a potential obstacle, a potential level, above which it’s necessary to leap in order to enter into the new dimension, the new world. And it’s possible to do this through a Tzimtzum of desires. A Tzimtzum requires gradual preparation and a great effort with a great need to move towards the perception of a new life, where I only want to be directed from myself outward, beyond my nature.
[133857]
From the 1^st part of the Daily Kabbalah Lesson 4/29/14, Shamati #141

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Question: What changes after crossing the Machsom (barrier)? If I didn’t have an income, does it suddenly appear after the Machsom?

Answer: It doesn’t appear. Nothing changes after the Machsom except for the authority that rules over you. You agree with all that is happening, and this means that you rise to the vessels of bestowal. And so your world becomes the spiritual world.

Question: So why does Baal HaSulam write that after the Machsom the whole world seems good, the sick become healthy, and the poor become rich?

Answer: Baal HaSulam writes about this in the article “The Creator’s Concealment and Revelation.” It’s because I change my properties and that is how I see things. Nothing is changed except for my perception.

I take off my glasses, look around, and see that everything is terribly vague and blurry. After that, I put the glasses on and see a nice, wonderful world. I correct only myself, and through my corrected vision, intellect, and sensation I suddenly see that I am in Malchut of Infinity.

This material world doesn’t exist. Everything is absolutely perfect. And it wasn’t like this before? Certainly it was, only I didn’t see it. The whole world is within me.

But this world with its stores and the need to get bread by the sweat of our brows will remain until the last stage of the end of correction. This is because it’s impossible to correct even the highest level if this world doesn’t exist. For this, there must be a whole Partzuf, from end to end.

Afterwards, this world will disappear since in the entire system, the whole integral correction will be finished and matter will no longer remain in the sensation of this physical level. Even before this, we already begin to lose its Aviut (thickness).

We need this world so that by existing outside of spirituality, outside of the truth, we can enter the true world through our free choice and climb the spiritual ladder. But this world is imaginary, it exists like in a dream only for us to switch, like from neutral gear to the spiritual gear.
[133394]
From the 3^rd part of the Daily Kabbalah Lesson 4/18/14,Writings of Rabash

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We don’t have to imagine that spirituality is somewhere far away. It is said that we rise gradually through the first, second, third levels, etc. But these are potential levels, stages of our feelings and understanding.

The spiritual world is really here, but I see it according to the glasses I wear, according to my sensitivity. Suppose that I come to a lesson half asleep, but I begin to wake up. I can already hear a little of what they are talking about, so I open my eyes, and after this begin to wake up and become even more and more lively in all of my senses.

These are the spiritual levels: We awaken, become more sensitive, use all the tools more, and involve more perception of desires (Kelim). But in the Kelim (desires) nothing changes, so we need to appreciate the state we are in now. We need to sharpen our senses only slightly, and then we will feel the spiritual world.

We are in concealment and must dispel it. That is all! The problem is only in that it is against our ego, because it compels us to connect with others and work against our personal instinctive desires. If we grasp this principle, then it will become clear that this is very simple, concise, and specific.
[133157]
From the preparation for the Daily Kabbalah Lesson 4/20/14

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Question: How does this fit together, that on the one hand, the world is the still and imaginary and on the other hand, it’s necessary to act within it, exerting, disseminating?

Answer: It seems to you that through going out to the wider public you are becoming included and weighed down by their desires. But these are not their problems, these are your problems, you are only hearing about them through someone else.

You are included in the parts of your soul. You will not hear anything from the world that is irrelevant to you. There cannot be something like this! They are all in you: the still, vegetative, animate, and especially human beings. They seem to you as if they are outside; you hear them, you carry out all kinds of activities with them in order to bring them back into yourself.

You will never hear something from them that is not relevant to you. They are like cells that need to return to your vessel, but  now they seem to be outside. They only seem external to you because of your clouded perception.
[132274]
From the 4^th part of the Daily Kabbalah Lesson 4/8/14, Writings of Rabash

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A person who studies and is involved with the wisdom of Kabbalah, with the method of correction, must understand that he is learning wisdom. There exists a completely new approach to comprehending this wisdom because it is received in the new Kelim, organs of perception, of the person.

We are in some kind of reality that is filled with infinite colors, sounds, and influences that are not limited by distance and time and includes within it billions of forms of bestowal. We are inserted into this reality, but we comprehend only a small part of it according to our limited senses. It is here and we don’t feel it.

All of this will be changed within our sensations. The absorptive media will be changed and we will feel ourselves in a new reality. This works only in this way.

People think that what they read in articles and what they hear in lessons must come to them from the outside. Nothing will come! The change must happen within me and it happens only to the degree of my efforts, and then I will feel that I am in a new place. I will create for myself and imagine some kind of new form of the entire Olam Ein Sof (world of Infinity).

This means that I expect that the change will happen in me and not outside of me. This imaginary world is the still, because in it, things seemingly change around us. In the spiritual world there is nothing like this “around us.” There I immediately feel that everything depends upon me, my characteristics and what happens in them.

This means that I feel how my Kelim are changed, and according to this, the comprehension within these Kelim. I research, test, and learn both this and that, and from this, the wisdom of Kabbalah appears.

So, it is necessary to expect inner changes, and not that something will happen from the outside. There is nothing to expect from the outside but only within the person. This is very important. This is because we can wait for the state to change, to be corrected, but if we are not concerned about our inner changes, then we remain with what there is.

A person must always explain to himself that there are no other changes besides inner changes and that there is no new world, but only a new comprehension within himself according to the new characteristics that he acquires.
[132270]
From the 4^th part of the  Daily Kabbalah Lesson 4/08/14, Writings of Rabash

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The point this question is asked from is very important. A question symbolizes your connection to a phenomenon and your ability to clarify its source. I don’t think that you are in a state where you can find the right answer to a certain question. This cannot be below the Machsom.

All of reality descends from Above and it is all above the Machsom. Below the Machsom, there is the fictitious world. What we see here is a corrupt and distorted replica of the spiritual world according to which it is impossible to understand anything. This is your perception at the moment, just like all the other people who yearn to fill their corporeal desires for food, sex, family, money, respect, and knowledge.

On the other hand, you learn that bestowal is a good thing. On one hand, you ask a question and, on the other hand, you want to find an answer. This won’t work until this picture is stabilized as a unified picture: either on this side of the Machsom or on the other side of the Machsom, but it is impossible to ask on one side about what happens on the other side. So it is impossible to answer such questions.
[131503]
From the 2^nd part of the Daily Kabbalah Lesson 3/31/14, The Zohar

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