Question: During one of the lessons you said that the intention for bestowal cannot be personal and individual. Isn’t it my personal relationship towards the society, to my neighbor?

Answer: We are in a system of mutual interconnection. It is also called the system of the worlds (Olamot), meaning concealments (Alamot). The upper force and the structure of the system itself are concealed from us. We don’t see that we are tightly connected to each other.

We are familiar with the “animate” relations: here are my parents, here are my relatives, these are the ones I love, these are the ones I hate, these love me, and those hate me. However, the finer, higher levels of the system are concealed from me. This is what my world is, my concealment.

By revealing the highest, the altruistic, system, of our interconnection, we will understand that whether we want it or not, we are tightly fused to each other. Now we are not active participants of this system; however, it already needs our active participation. The time has come to assimilate ourselves within it, to consciously join its flow, in order for each one to fulfill their function in it.

However, from our side, we don’t want it or understand it, and that’s why we feel ourselves to be in a bad condition. Of course, the general system continues to function, but due to our inactivity, we feel the defects of its work and we are puzzled. “What’s going on? What’s missing there?” This is reality and we call it the “crisis.”

Furthermore, the difference between what is desired and what is actual, between our initial state in the world of Infinity and the return back to Infinity from this world, is only in the intention. We change neither the system, nor the basis of our nature. Each one retains their characteristic traits, their connection to the reality, each one remains at their place.

The structure of our interconnection does not change as well. To someone you are a student, to someone you are a friend, and to someone you are close…Friends connect with the teacher, with each other and with the world. All of this doesn’t change, but is merely revealed to us. That’s why some extrasensory people know what’s going to happen in the future.

Freedom of will and all of our work is accompanied only by the conscious, sensible participation in the life of the system in order to become an active part in it by our own will, to “flow” with it as the Force (meaning the Creator), which controls it, wants it to flow. In essence, this is what our task consists of, to reveal the general flow and to merge into it. Let the rider and the horse move in sync. This is how we will move forward.

This way, our work is always done in intention: To what extent do I pull the system towards the Force, how much more do I understand it, how much more am I participating in its activity, how much more with its help do I reveal the Force instilled in it in order to flow together with it, and thus give pleasure to the Creator.

This is my task. This is what I participate in the life of the group for, among the partners, the friends, which I am given. Besides, I am carrying out the task for the world, I am awakening all of the parts of the system, building and activating it until it all completely assimilates to the inner force, until we flow together with it.

At the same time, of course, I have my own intention. However, it cannot be realized only inside of me. I will not make it come alive if I am not connected to others, if I am not working with them in harmony, if we are not cooperating in action, in understanding, in realization, in the maintenance and servicing of the system. Someone among us is a valve, someone is a piston, someone is a wheel, and so on. Everyone works in their own way; however, we are all aspiring towards the same goal.

It is said: “Israel, The Torah, and the Creator are One.” The Creator is the general program, which we aspire to implement. We are not simply uniting into a system, but we are keeping the course towards Him. We cannot find the connection without it, since it must lie on a certain formula, the goal of the program. It needs to be clear for us, for the sake of what and how we should be uniting. We discover the system in the aspiration towards the force acting within in, towards the general program. Without this, we cannot even make a step, including in the interrelationships between us.

So it turns out that my intention is related to the collective work with friends, the goal of which is to reveal the Creator.

In the end, I only add this intention, and not the action. In the same way, a government control system can be activated by the “stick” of a tyrant squeezing the last juices out of the population, or by the wisdom of a kind ruler pursuing happiness for the citizens. The structure is the same, the connection remains the same, nothing needs to be changed except the internal program installed into the system. Education, taxation, banks, hospitals and so on, all of these remain in their places. Only the intention completely re-builds the order of “energy flows,” changing their destination. In the end, intention changes everything.

This is what we are discovering today. “The world lives as stipulated,” “I have not changed Myself,” the system does not change, we only add our intention to it, the screen and the reflected Light. And then, everything flows in a new way according to our approach. Earlier, we pulled everything towards ourselves because of the tyrant who ruled within us, but now we are pursuing the wellbeing of a close one, and this already a different ruler.
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From the 2^nd part of the Daily Kabbalah Lesson 2/28/12, “Questions and Answers”

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We must not be ashamed of weakness, thinking that weakness can cool our desire for advancement. There is a “gate of tears” on every step, which only opens after the realization of one’s own helplessness. And how could we even have the ability? After all, advancement happens through additional power of bestowal. We do not have it; we must acquire it.

This is why I am right to discover that I have no ability to advance. And I am also right to discover that I have no desire to advance. What happens next? Just one thing: the right appeal to the Creator through the group for Him to correct the connection between us is made. And then, each time this is done, a new stage of our unity becomes revealed.

A person is unable to do anything on his own. No matter how strong he sometimes thinks he is, no matter how certain he is that he will attain everything; he will fail at everything. It is written: “Do not believe in yourself until the day you die.”

This is why having a group, which constantly awakens the person, is a necessary condition. And for this reason, when a person does not know how to advance and becomes desperate the person’s pride is usually to blame, thus he is unable to receive support from the group.

There is nothing to be ashamed of here; the person just needs to work with it. But essentially, this is the only disturbance. There is an enormous strength in the group. Like in the tale about Rabbi Yossi Ben Kisma. He was a great Kabbalist in his generation, and his students were very simple people. But he received a lot of strength from them since he knew how to work with them. And he was a great person! And this tale speaks of small people.

This is why when a person says that the Creator is not helping him, it is his pride speaking. How does it manifest? It is in his inability to cancel himself before the environment to receive the value and greatness of spirituality from it, and to then perceive the power of the Creator who helps him and the realization of the greatness of spirituality.

This is why there is no reason to cry over disturbances. It is written: “My soul shall weep in secret” in concealment, in darkness. Crying is good, but everything depends on what you are crying about: Do not cry over not having help; there is help. You need to cry over the fact that your pride is not letting you lower yourself a little before your friends, the Creator, and receive help from them.
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From the Arava  Convention 2/24/12, Lesson #4

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Question: What is the right way to turn to the friends for help so they would ask the Creator to open my heart, and how should I carry out this request when a friend asks this of me?

Answer: All religions have a custom where a small person addresses a great rabbi or priest, asking him to pray in his stead and paying him money for it. And the latter then turns to the Creator with his request.

But just think: How is it possible to obtain a vessel, a place for revealing the Creator, if you have not built, felt, and realized it yourself yet? How can someone else create this instead of you, having a different root of the soul? How can they make the request and work for you? This is simply impossible. One person cannot do this for another.

Every person has his own root of the soul, so how can someone else, having a different root of the soul than me, carry out my work? He does not have the basis that I have, and neither does anyone else. We can only strengthen and complement one another, but no one can do the work for you.

But in that case, what does it mean to pray for the friends? When we pray for a friend, we ask all together for help to come to him. But after that he has to figure everything out on his own. It’s as if we are bringing him the medicine, our help. And after taking that medicine he can join us with greater force and become our partner. But no one can direct a request upward for someone else.

We can only unite all together and help one another. Therefore, a friend does not turn to the Creator instead of you asking for your correction. He can ask for help for your sake so you would receive the force and begin realizing it yourself.

That is exactly how we act in relation to the whole world, and this is how Kabbalists acted when writing their books for us, through which they conduct the Light to us. This is how every one of us acts in relation to another person. We depend on one another, bringing the Light of correction and fulfillment to one another. But we do not do the work for one another.

Everything happens only between you and the Creator, but with the help of the group. Through the group you come to the Creator. You attain the Creator personally, individually, but through the group.

If a friend turns to you for help, you connect with his desire and your desire becomes twice as big. And then you connect the desires of other friends to it, more and more. It’s preferable to have at least ten people, according to the ten Sefirot in the vessel, and then we make a request all together.

That is why there is a custom to gather at least ten people to pray around a sick or deceased person.
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From the Arava Arvut Convention Lesson #4, 2/24/12

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We don’t go through the level of the “forefathers,” and all that happened at the beginning: “First Man,” Babel, the Land of Canaan, Jacob and his twelve sons, the descent to Egypt. We begin to discover ourselves as already in Egypt. The time before that belongs to the “forefathers” and is incorporated in us in the form of Reshimot (reminiscences, informational genes), our internal attributes.

We begin to work in Egypt until we discover that we are in an egoistic desire and that we have to escape it because we receive less and less vitality from it. Years go by until we discover this in order to escape.

If at the same time we are in a group and we help one another, it says “and the Children of Israel sighed from the work,” which means everyone together. The exodus from Egypt takes place together.

The exodus from Egypt is called the exodus from detachment and separation to connection and unity. It isn’t a physical exodus from a geographic location. In Egypt we discover that we are separated by our ego. All the work in the exile of Egypt is in trying to connect with each other and our not being able to do so. We discover that it is Pharaoh who disturbs us because he stands in our way and separates us.

And then we keep working on the connection, each time discovering that it is impossible. Then Moses appears, kills the Egyptian, and escapes to the desert for 40 years. We work on the connection all the time, until Moses returns, goes to Pharaoh and demands “Let my people go,” which means, let us connect.

I want to connect with those who seem to be strangers now. It is Pharaoh who shows them to me as strangers by depicting them as being outside myself, while I am asking for a chance to connect with them. Let Pharaoh stay. I want to connect above him. In order to do that I need an even greater force, above all his great desire and ego that spins me around as he wishes.

So I have to ask my ego to restrict itself and to stop controlling me. With this demand I come to Pharaoh. Pharaoh answers: “Do you want me to come down from my height, from my throne?” He only hardens his heart, and so I need the Creator to be even stronger than Pharaoh.

This is Pharaoh’s mission, to raise the Creator in my eyes so that I am forced to increasingly appreciate the general power of bestowal prevailing in nature. Only this will give us the opportunity to connect with each other.

We have to imagine what Egypt is correctly. The Creator should constantly become more important for me; otherwise, I will never be able to connect with the friends, and that is the “exodus from Egypt,” and I will stay in exile forever.

Egypt is called separation. And where am I running to? I want to connect above this separation, above the hatred that is revealed to me, above Mount Sinai (a mountain of hatred), and so I leave Egypt. Such an act is called “exodus.”
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From the 1^st part of the Daily Kabbalah Lesson 2/5/12. Shamati #159

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Question: Today an expert has to study his whole life in order to “catch up” with the changes in his field. One way or another, science discovers accurate absolute laws. Do such laws exist for those who yearn for spirituality? For example, are there clear, unchanging formulas without which we will not attain our goal?

Answer: What are you actually studying in the lessons? We can describe our egoistic desire as a “box.” This is the material. Above it there is the intention of in order to receive, and that is the problem. The material of the desire is stable, unchanging. It is only the intention that changes by changing all of our reality.

So ignore the material, it is unchangeable. But if you change the intention, then the feeling within the material will change drastically. You will be able to do that only by evoking it to change.

Today we fill ourselves by the egoistic intention. It is among us in our mutual relations. The desire to receive is aimed at itself; it wants to receive in order to receive. As a result, we all feel reality in the form of “this world.”

There are five phases between the intention of in order to receive and the intention of in order to bestow, or 125 steps. It is only about the intention! If I learn to use it correctly, a greater desire is revealed time after time. This is how I transcend the “Machsom” (barrier), I restrict myself by keeping myself from treating others badly, then I build a good attitude towards others, and then I bestow upon them. Then it turns out that others, and in fact the whole “field of work,” is actually myself that is gradually revealed to me.

All this is according to the stabilization of the intention. There is nothing we should worry about except the intention. The only remedy is to evoke among us a concealed internal power that will change our intention. Then, gradually, in our environment, we will discover the worlds of Assyia, Yetzira, Beria, Atzilut, Adam Kadmon, and the world of Ein Sof. We will discover them here, among us, and not somewhere in unknown distances.

I should only discover an attraction, a vector inside my desire that is aimed at changing the attitude to others, which is the intention. Let’s hope we succeed in preparing and doing that in the Arava convention in the desert.
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From the 2^nd part of the Daily Kabbalah Lesson 2/3/12, The Zohar

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Question: Since I came to the convention I am talking with the “Pharaoh” in me; I ask him questions and he answers me. He says: “whatever you do, you are enjoying it.” I go to work in the kitchen, Pharaoh says: “it doesn’t matter, you are still enjoying it.” If I clean the toilets, I enjoy that too. Finally I say to Pharaoh that I have one goal for which I came to the convention, another goal to reach the state in which everyone is connected. Pharaoh in me says that even this connection I am waiting for, is eventually for me. If so, what should I do?

Answer: Enjoy! I say this seriously. If I can do different things for the society, both physical and mental, to think about them all the time and to enjoy it, that’s wonderful. Who says that we have to suffer?

But after several such actions, you will suddenly see that you don’t enjoy it anymore. Suddenly you will ask: “What do I need all this for, why?” and so on. Then “Pharaoh” is revealed.

At first there are the “seven years of satiation,” everything is nice in an egoistic manner. Indeed, your Pharaoh is right, he says that whatever you do, you do it for him. So do it for him, like in Egypt in the first seven years of satiation where everyone works doing everything for Pharaoh and then eventually discover that it is the force of evil.

Why does the evil Pharaoh suddenly appear instead of the good Pharaoh? It is because we advance toward the Creator. As we advance, the desire that previously looked good begins to seem evil. The group is good, the study is good, the friends are good, I want to be with them and to be on duty, to clean the toilets, to work in the kitchen, everything is nice and I enjoy every minute that I am in this society—this is how every beginner who comes to the group feels. Then suddenly he begins to feel disrespect, to explode, not to care about anything, he doesn’t feel like doing things and doesn’t want anything: “What duties? What for?”

Why? This is because the “seven years of hunger” begin. What is hunger? A person doesn’t feel pleasure in being in the group, in being with the friends—and this is advancement.

Everything is revealed according to the order of the degrees. We should be happy and serious and follow that line carefully, and accept whatever is revealed along the way. The Torah tells us about it; after all, the Torah is an instruction (they have the same root in Hebrew); it tells us where you will get stuck and what you should do on the way to the revelation of Godliness.

So you have no choice, you have to enter Egypt, you have to do this kind of work, and you have to come out. Only then do you receive the Torah, the instruction of how to advance more clearly.

This is because the Torah is only about the correction of the desires. You correct your 613 desires from the intention of “in order to receive” to the intention of “in order to bestow,” and then you discover the Creator.
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From the Arava Arvut Convention Lesson #2, 2/23/12

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Question: When you are incorporated in a collective action, you sometimes feel united with the friends even in your thoughts, but at the last moment you feel that something is missing, an effort within an effort, the last drop. How can we achieve this last drop so we can come to the general cry, so that we will be able to open our hearts once and for all?

Answer: That last drop is exactly the point of birth, the point of the exodus from Egypt, and it’s the most difficult. A person is ready to go almost to the end, and then he sees a wall in front of him, something he can’t overcome, and suddenly he has endless excuses. His evil inclination tells him, “You still have to take care of this and that, you haven’t studied all of the Study of the Ten Sefirot yet, you don’t know all the Shamati articles yet, there is still so much you have to do,” and so on.

And it’s the same in relation to the friends, meaning that when you actually reach the point that you can now break your ego and connect, to make the welding point between you and the friends, you can’t do it. To create a point of soldering means that this drop of glue will now fall on the connection between you and the friends, and glue you together in a single adhesion. You can’t do that. At the last moment you suddenly pull back.

Only a general effort will help here. Therefore the prayer of an individual doesn’t help. A prayer should be the “prayer of the many,” when you pray for the friends and not for yourself, and when the entire group or most of the group prays together. But you are telling us about an individual effort. You can tell me about an individual effort for another thousand years, nothing will happen to you. The direction is familiar but it’s wrong because you don’t worry about the connection with the friends.
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From the Arava Arvut Convention Lesson #3, 2/24/12

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The prayer of the many means the praying for others. You will come out of the dark, only if you worry about others. This is our only work. But see what we have to go through in this world throughout history in our evolution by different blows and preparations, until we attain this. And what is all this for, meaning science, technology, all these crises, the economic problems, everything? From the negativity of everything around us we’ll reach the understanding that there is no other choice but to connect.

We cannot reach connection directly. Only when a person examines his dealings and sees that they’re futile is he ready to exert himself in the spiritual work. Even then he is not ready, but he comes to the group and is empowered there. He is empowered positively and negatively and then he is ready for connection.

Of course, it is done by blows. The plagues of Egypt are all for connection. We experience disappointments as a group and individually, and this is in order for us to realize our own helplessness and to understand that there is no other way to advance but by connection. Only then will we be ready to exit Egypt. Through all the sufferings, all the plagues of Egypt we read about, all the hard work, and when they wanted to build beautiful cities, through hard, thankless labor, they suddenly discover that they don’t get anything from all that. All the years of hunger they experience, all the plagues are on their ego which doesn’t let them connect.

How many plagues do they have to experience until they understand that there’s no choice but to escape—into the darkness, no matter where or how—only to escape? But this work can be done easily. We are on a different level of development than the level of which the Torah speaks. We don’t have to experience all this physically. They have been through all that already. Every spiritual action must have a copy in corporeality, and this action already took place in history, so now it can take place only in spirituality.

So our path is really much shorter. There is only the spiritual effort left without suffering in material bondage, wandering in the desert, and without going through all those phases. It remains only to make spiritual effort and to connect!
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From the Arava Arvut Convention Lesson #3, 2/24/12

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Kabbalists tell us that the upper Light is in absolute rest and that nothing changes but the person himself. When a person changes, the Reshimot, (reminiscences) in him change, and if he knows how to organize the Reshimot, this is the world he gets. So there is no problem in working with ourselves, among us. If we know how to connect, how to organize our society so that it will constantly be connected the way it should, we will feel whatever we want in it. These are actually all the tools that were given to us and we don’t need more than that.

If the Light doesn’t change and the Reshimot in us constantly advance us towards it, we must constantly be more and more similar to the Light among us. It is simple and it depends only on us and not on any external factor. It doesn’t even depend on the Creator because the upper Light, His force, is in absolute rest. The way you place yourself with regard to it, together with the society, (because otherwise you don’t perceive it, everyone and more importantly all of us together), this is how we receive bestowal and feel it in the form of our world.

Therefore, wanting to connect our aspirations above ourselves so that they will be connected above us and in them we will feel our spiritual reality is the most important action for us. This is what the prayer is for. A prayer is when a person judges himself. To pray means to judge yourself. First a person must be his own judge: “Who am I, what am I in my present state, and who do I want to be?” the gap between what there is now and what is desired the next moment is actually raising MAN, which is a prayer.

We should determine correctly where we are now. This is called “the recognition of evil”: Our present state is still bad. And so at every moment, even in the more advanced states, the present moment is felt in us as bad and the more advanced state is felt as better. So it says: “Stay away from evil and do good.” Why does it say, “Do good”? What is the good I can do if the good is waiting for me in the next state? To “do good” means to imagine, to try, to play with it, to be in it, in this good.

And this is a prayer: To what extent am I in the recognition of evil in the present state, and how much I yearn for the desired state, to attain the good. How do I check the evil and the good? “To bring contentment to the Creator,” “to bestow upon Him,” it is all very vague and no one knows what it means. We don’t understand and don’t attain this, but only reach this attainment after having prepared ourselves.

How should we prepare ourselves? Here we receive a great gift: an environment in which I can aim myself at the Creator, the state from which I can leap to spirituality. The moment I adjust myself to this state with the others, it is revealed among us. Kabbalists prepared prayers for us, a plea from a person to “us” and to the Creator, which are actually very helpful in helping us reach the right approach.

The truth is that no one is worthy and no one deserves this. It is a wonder that it is possible to transcend from corporeality to spirituality.

Baal HaSulam says in letter 56: The Creator measures a person his measure. And so it says in the Bible: “that the sin of the Amorite is not complete yet,” and this is also our issue. The sin of the Amorite is the shell that protects the fruit, called “an awakening from Above,” or the Land of Israel. And this shell will not move even one bit, before Israel fully complete the measure of “an awakening from below,” that is obliged and that is called a “virtue.” That is the exertion and the labor above human power.

Because what is in a person’s power is called just simply work and is not an exertion, and when Israel come to this point, then they complete their measure, and then it means that “the sin of the Amorite is complete.” Meaning that it is clear to all that there is no Land of Israel and the honor of the Creator, the Divinity belongs to them. Then the shell called the “Amorite” is broken and Divinity is raised from the dust, and not before that, not even a moment, as it says.

On one hand, we should really understand that we don’t belong to spirituality. On the other hand, we must be audacious like is inherent in children and their demands. The lower level is always unworthy of the higher level, but makes demands of the higher level. It is written: “My sons have defeated me.” Audacity is what helps here. What audacity? I don’t deserve anything, but I demand it. All this must be included in the prayer.

What is special about a prayer? A prayer cannot be from one individual, but from all of us together. One person who prays is like a shout in the desert; it doesn’t affect anything. We must raise MAN, Mei Nukvin, when Malchut rises to Bina and Malchut is Knesset Israel (the assembly of Israel), which means that it assembles all the requests together. If a request comes from an individual, it is not received; it is not included in the spiritual vessel, in the Shechina (Divinity). So let’s try and feel our prayer, our collective desire, together.
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From the Arava Arvut Convention Lesson #3, 2/24/12

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In reality, spiritual work is very short and easy if we rise above egoistic intention and want to check to what extent we exist inside of it. We need only to look from the outside because it’s impossible to explore and experience this while you are inside your ego, as it rules over you and bribes you, depriving you of the ability to study critically.

In order to be an objective researcher and impartial judge, you have to be completely independent of what you examine. And this is a very high degree. But you need to try and begin from small things, to evaluate yourself as critically as possible. This is called the realization of evil. You must constantly check what your intention is to any action, look, or movement. At this point, you can immediately proceed to request to change your nature because our nature is egoistic, but there is another form nature: bestowal.

We see in our history how many billions of years were required to develop the still level of nature, hundreds of thousand years each to develop the vegetative and animate levels. Then we see how fast human evolution was as the last stage of development of the animate level that goes beyond the normal animal. It took only 20-30 thousand years. But each degree has its set stages, called the Sefirot, and we see how much the 20th century has added to our final development in comparison with all the previous millennia.

The same will happen in our spiritual development, only much faster. Everything that unfolded in history for thousands, millions, and billions of years can happen to us in a few hours. There is no time in spirituality! These changes can be instant. And especially because we live in such a time when all of humanity (that is, the whole universe) begins to approach the realization of evil of its egoistic intention, its ego, it’s not a miracle that it will be revealed completely. Many people in the world already need this and more or less understand, but just don’t see the opportunity to do something. They all say nice words, but don’t go beyond them.

This means that our changes can be very fast, and everything depends on us. And that is why “we have gathered here to ascend to the degree of man,” who is the master of his intention whether it will be for its own sake or for the sake of bestowal. We just need to catch this intention “by its tail” and constantly analyze in what intention we are, doing only this all the time. No matter what actions we perform, the most important thing is intention.

The world that operates on the basis of action is called this world because there is only one intention. And the world that operates on the basis of intention is called the upper world. If a person reveals that his intention is egoistic, this is already called the spiritual or upper world, however only from the “left side,” from the side of the impure force, shell (Klipa). But this is already a spiritual level, so we should be interested even in discovering evil and rejoice that we have revealed it.

The main thing is that I approach studying in terms of intention. And whether it’s good or bad, for its own sake or for the sake of bestowal is not important; my task is to get deeper into it and live only in it. Thus, I move into a totally different dimension of my life, meaning I discover the relation to it only according to intention. And I worry about nothing else. If we fully concentrate on this, we will find a tiny, narrow opening into the spiritual world! It’s only in this.

The difficulty is to catch one’s intention each time and to stay in it constantly. Then, we begin to evolve at the speed of light! It will hardly take any time at all; this is already labor pains through which we are born into the world of intentions.
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From the Arava Arvut Convention 2/23/12 Lesson #1 

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