Question: How is it possible to correct the negative connection between people into a positive connection?

Answer: The whole problem is in how to correct a negative connection between us into a positive one. If we were to succeed in arranging and determining a positive connection, then we would feel the higher power between us, and instead of the reality of today, we would see a reality that is completely full of Light, bestowal. This would be life in another, spiritual dimension.

But we are in a shattering with respect to this condition of wholeness, in a form which is its opposite. All of our work is to go from the broken state to the state of wholeness.

One vessel that was filled with Light was created at the beginning of creation. This state is called world of Infinity. But those who were in this world didn’t feel themselves as existing because the Light suppresses all differences and doesn’t permit feeling anything. For this reason the shattering was created, and everyone there discovers that there is no longer any Light. The Light disappeared from this world; it was removed and the world was left empty. And now all parts of creation have become egoistic; ego is revealed between them!

We need to bring the Light back so that it will again fill the world. This is our goal and this will indicate a state of the end of correction (Gmar Tikkun). But due to the difference between these two states, we pass from a negative state to such a positive level where we begin to understand and feel the higher power, the Creator.

In the first state we were suppressed and didn’t feel ourselves at all, we were completely filled with the Upper Light, like a drunkard who gets so drunk that he loses consciousness and doesn’t understand what is happening to him. We are now in the second state and are beginning to feel how much we lack the Light, how much we lack the right connection between us. This is the crisis that the world is experiencing today. The Light gradually disappeared and now we are beginning to feel that we are sinking into darkness.

And our next state is the beginning of the correction where we bring the Light back to a place to the degree that our souls will be ready to accept it and to attract it again, to the degree that we demand that the Creator be together with us. We need to vacate a place for Him, and for this we must remove our ego that takes up our entire living space. It is necessary to suppress it. So all of us together enter into the center of the group where we build relationships with each other that are like the Light. And according to this resemblance and equivalence, according to the law of equivalence of form between the Light and the vessel, the Light returns to our connection. All of this is very easy to understand and incredibly difficult to carry out.
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From the Convention In France “One For All And All For One,” Day Two 5/10/14, Lesson 2

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Traditionally, people sang melodies written by Kabbalists, in sad minor keys. But we must understand that every Kabbalistic melody is above the Tzimtzum, meaning above concern for oneself.

All the melodies are directed towards the Creator with a yearning to adhere to Him with bestowal and love, to give Him contentment, and to resemble Him in one’s relationships to other people. They don’t express regret about the hardships and suffering, or complaints about the difficulty of life, as is commonly understood in religions.

Concerns like these and the general sorrow of a person are not mentioned in the wisdom of Kabbalah and in the books of Kabbalah. This is because the Kabbalists are in a state that is beyond the Machsom, in the borders of the spiritual world; therefore, they take no account of themselves but only the Creator.

And if they are sorry, then it is only because they cannot achieve more devotion and self-sacrifice for the Creator. All thoughts, desires, and expectations are directed outside of a person, and this should be felt in the melody. This song is an outburst and enthusiastic outpouring of the soul.

If we sing a melody by Baal HaSulam, we must imagine his state and try to be as close to it as possible. Otherwise, we associate this melody with our physical state, to our crying and requests: “Give, give, give!” We transform the sacred into the profane.
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From the Preparation for the Daily Kabbalah Lesson 5/20/14

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The five books of the Torah correspond to the five attributes a person has to reveal inside himself and correct. In these properties, he will reveal the world he really exists in.

Instead of the fictitious corporeal world, he begins to see a different world and feel he actually lives in it, an eternal and whole world, while constantly expanding and attaining its internality. But all this happens according to a person’s development in the five spiritual senses.

Each of the worlds characterizes the development of a certain basic sense, like the sense of feeling, for example, but they include all the other senses inside. Then the sense of taste develops, which includes all the other senses in it.

Then come the senses of smell, hearing, and sight, which also include all the other senses. This means that every level, even the smallest one, is made of all five since there cannot be another feeling but the feeling that it is made of them.

Thus, every part of the Torah is designed for the development of one major sense, but it includes all the others. It may first seem like repetition, but it isn’t so.

For example, we can speak about the development of the sense of taste in the sense of sight and about the sight in the sense of taste, which complement one another. When a person feels an additional taste in a certain food, it becomes more attractive in its appearance. On the other hand, if he is given some porridge and he sees it in his uncorrected sight, he is disgusted with it, although it tastes fine.

Therefore, there are differences in the stories of the Torah. But if a person still doesn’t understand what it is about, he may think that they repeat themselves: A certain tribe is wandering in the desert, and each time they don’t listen to Moses with regard to certain things. Everything is the same, the same scenery, the same characters, and almost the same problems.

But because the main figure in the Torah is the Creator (that, in principle, is not present in any other book), it turns out that it attracts and captures all. It is an eternal book because there is force in it.

No one with a developed imagination can create such a book that will attract people throughout the ages no matter how hard he tries. There doesn’t seem to be anything special in it but for ages no man can leave it.

It may seem that the most powerful stories in the Torah are adventures full of action: The exodus from Egypt, the struggle of the people, the ten plagues, but suddenly the parts that are about ordinary actions, such as the giving of bread, incense smoke, etc., are not only filled with meaning, energy, feelings, but also begin to come alive in our senses. This is the paradox of the Torah.
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From KabTV’s “Secrets of the Eternal Book” 12/10/13

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Question: I have to ask for equivalence of form with the Creator, but how can I imagine this?

Answer: Equivalence of form means equal. This means that internally you are totally different from someone else, but to a third party it seems that you behave in exactly the same manner; there is equivalence of form in the relationship between you according to someone on the outside.

This is only in form. You have different desires, different thoughts; everything is different, but you stabilize yourselves in an equivalent form.

If I just resemble someone, it isn’t considered being equivalent to him. If I am exactly like him, then we cannot communicate with one another: We both like meat and hate fish, so there is nothing we can give one another.

I have to give him what I have and he has to give me what he has. There has to be some correspondence here, like between a male and a female who are included in each other. Then there is compatibility according to the one who bestows and the one who receives.

I reach equivalence of form with the Creator by wanting to receive whatever He wants to give me. Since I bestow unto Him, we both bestow unto one another, but I am in contact with Him by receiving from Him. I am like a female with regard to Him and He is Zeir Anpin.

If my receiving is only for Him, it is like bestowal. As it says, if the bride gives a present to the groom, it’s important, it is as if she receives from him.

It turns out that equivalence of form is a very complicated concept. I have to want to receive from the Creator everything that He wants to give me in my desire, and He wants to give me the world of Infinity, the Infinite Light. But according to my intention, it should be the opposite, I have to want to give just as much as He does.

Our actions are different: I receive and He gives, but according to our intention, it is the opposite, I am actually the one who gives and He enjoys. Thus I save the situation since otherwise I cannot delight Him. There is no chance of delighting Him, only this way.

Only under the condition that I accept all that He has, like a cow bursting with milk wanting to please Him, can He enjoy.
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From the 4^th part of the Daily Kabbalah Lesson 5/13/14, Writings of Baal HaSulam

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Question: How does the Creator help me on the way? If He leaves me hanging in the air all the time, how can I advance?

Answer: The Creator doesn’t leave you suspended in the air. He arranges all of your existence, all of your life. The Light stands before the vessel, and the gap between them, which confuses you, is gradually revealed. And if at the same time, you try to say that there is none else beside Him, then it connects the Light with the vessel.

It’s only that this connection is not yet felt in you as success, as attainment. You still have not brought the Light and the vessel to such a state where this will be revealed, as if a lamp that should turn on when the voltage reaches 220 volts. However, in the meantime, you provide only 50 volts, so it doesn’t turn on. Apparently the voltage is not strong enough.
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From the 1^st part of the Daily Kabbalah Lesson 5/14/14, Writings of Baal HaSulam

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The Torah, “Leviticus” (Tzav), 6:9: And Aaron and his sons shall eat whatever is left over from it. It shall be eaten as unleavened bread in a holy place; they shall eat it in the courtyard of the Tent of Meeting.

Aaron is the great priest (Cohen). Priest (Cohen), bread, processed flour, and incense symbolize the attribute of bestowal in a person. This means that everyone takes his best attributes and brings them to complete bestowal for the benefit of others.

But only Aaron and his sons can eat the unleavened bread, the Matzot, since they are on the level of Bina, the attribute of complete bestowal. All the rest, who are not on that level, cannot eat this food since they will eat it in order to receive, and this is considered spiritual death.

Thus, Aaron and his sons ascend by working on the meal-offering, and all the others fall.
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From KabTV’s “Secrets of the Eternal Book” 12/10/13

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Question: If I haven’t found a dissemination task that is suitable for me, is it possible to be busy with “internal dissemination” instead of that in the meantime, which means holding intention?

Answer: No, that is not a substitute. We do not know what our intention is. The intentions are built in us by the Light that bestows. A person has no connection or control of his intention.

My intentions are determined by my present situation. I am not able to create an intention within me according to my desire. I cannot sit and attempt not to think of a white elephant, and then force myself to think about a green alligator without being distracted.

All of my intentions are a result of the state that I am in. I can’t turn a knob to turn an intention on or off, to change an intention from one to another. That is impossible.

I must work with the environment, disseminate, study, and because of my energy, efforts, and investment, the Light that Reforms will come and change my intention. I am not in control of my intention, I can only, through my efforts and prayers, invite a response for my desire to change, which will come back to me like a boomerang, and the upper Light will change me.

I am not able to build it myself; it’s like giving birth to myself. It is only possible to influence it so that it will happen. But that influence is my entire work. How am I able to awaken the Light so that it will produce the correct intention within me?

My prayer, my MAN (Mayin Nukvin– female waters) is up to my expectations. So I need to have contact with the group, mutual work, envy, lust, and honor in relation to the friends, and admiration for what they value and what they do not. In this way I acquire at least some kind of deficiency for bestowal, even though they are egoistic in the meantime, Lo Lishma (not for Her Name).

But I cannot change my inner self by myself, to direct myself to certain thoughts and intentions. I have no such control panel with which I could calibrate myself correctly.
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From the 2^nd part of the Daily Kabbalah Lesson 4/3/14, Questions and Answers with Dr. Laitman

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Question: What is the difference between the joy in the Torah and the joy we feel in this world?

Answer: It is impossible to compare them. First the corporeal joy is temporary and not eternal, it is limited by the vessel of the desire. It is so tiny that it is as if you were locked in prison in solitary confinement and you rejoice at a piece of bread and some water that you are given.

It is impossible to compare the pleasures of this world with those of the spiritual world because they are fulfilled in different vessels. The most real and candid joy in this world is the joy of a baby who clings to its mother, feeling her warmth and receiving physical and emotional pleasure from her. In her arms, he feels that he is in heaven, breathing her scent, suckling her milk, totally adhered to the upper.

There is not a better feeling than this in our world. Otherwise a baby would not be able to grow. But it is impossible to compare this pleasure with spiritual pleasure. Our world is fictitious and temporary. We can only compare concepts that are linked in some way, that have a common formula, as in mathematics or physics.

There must be some link between them, so that it can be checked and measured in comparison to the standard. Here, however, there is nothing we can measure.
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From the 1^st part of the Daily Kabbalah Lesson 5/20/14, Writings of Rabash

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Baal HaSulam, “Letter 43”: …It is written, “And Moses would take the tent,” etc. Why did he pitch his tent outside the camp?…

However, it is to the contrary. It is a true remedy for opening the fountains of wisdom to a faithful source, since once Moses had pitched his tent outside the camp, the craving for him inside the camp increased, as one who has bread in his basket is not like one who, etc.

As usual, we don’t appreciate what we have and so Moses has to leave. It is written: “The Torah will come out of Zion (the exits).” We have to exit a state in order to appreciate what was and what will be. It is only by the feeling of deficiency that we attain the importance.

A person has to work on raising the importance of the current state, like an old man who walks bent down as if looking for something he has lost, by increasing one’s deficiencies through the group and dissemination. We must not wait for the deficiencies to awaken inside us by themselves and complain why we aren’t burning, why we don’t yearn, why we are asleep.

If a person doesn’t look for additional deficiencies by himself, by the connection with the friends, the study, and dissemination, he will dry up, wither, and lose interest. There should always be “bread in his basket.” If a person knows that he has a slice of bread for the future, he will not fear being hungry since this stock will satisfy him. But if he has nothing for the future, then even if he is full, he will already feel a deficiency and worry. It is because the future vessel is gradually revealed and he doesn’t have the expected filling.

Therefore, we must always yearn for the future filling, which means for the desire to bestow. The Light of Hassadim, in contrast to the Light of Hochma, fills the empty vessel with joy by yearning to fill the others. Although I have nothing of my own, not even a shirt, like someone who only wants to be Hafetz Hesed, I don’t need anything either.

This is the perspective we have to look at concerning what “bread in his basket” means. It means that on the one hand, a person prepares himself for greater and greater emptiness, but on the other hand, he has to feel a filling in it.
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From the 1^st part of the Daily Kabbalah Lesson 5/19/14, Writings of Baal HaSulam

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Question: What kind of help must be sought in concealment?

Answer: If the final goal is adherence, which is possible only with equivalence of form, then it is good that darkness is revealed to me now. All my ego, all desire to receive, is taken from me and the egoistic joy from one of its parts is taken. Now, it is from this part that I can carry out some kind of altruistic movement directed towards bestowal, closeness to the Creator.

It follows that concealment comes specifically to make it possible for me to do something, to take a step forward, to determine in what form I want to be. Of course, I must work together with the Light that Reforms, yet I can use it as a means that is at my disposal all the time, like a vehicle that travels in any direction that I want. If my request is for the right thing, then the Light will carry it out fully, both quantitatively and qualitatively, meaning that the Light will do everything that I want.

Question: In what is my independence expressed at the time of concealment?

Answer: My independence is to act in a group and with dissemination in order to connect with the friends as strongly as possible in the state of concealment, and this is due to previous preparation. I don’t know what the right form for me should be. I only know that I want to build contact with the higher power together with the friends and the group in order to feel how I give pleasure for the Creator. I want to discover the happiness from His side; this is disclosure.

And this is not to make myself happy but to discover connection with the Creator beyond concealment. This will be called my future “head of the Partzuf,” meaning the beginning of the soul.

Question: How is a request in a state of concealment different, indeed in any state where I am asking for power?

Answer: In a state of ascent, I ask for for the force that will allow my mind and heart to justify and praise the Creator. In every state we are searching for clarification of adhesion, so that I will have signs, clear sensations, in order to know in which impressions, desires, and thoughts I am in connection with the Creator, adherent with Him, where He embraces me and I embrace Him.

Spiritual adhesion is like adhesion between physical bodies where there is protrusion and indentation, bestowal and reception, matched one to the other. Yet what is unique about spiritual adhesion is that with every desire I both receive and bestow. All of the desires that bestow are like protrusions and receptions are like indentations. That is how we connect absolutely and reach a shared sensation.

I seek full adhesion and want my partner to feel pleasure from me. He is good and benevolent and I want to be like Him. This is my goal.
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From the Preparation for the Daily Kabbalah Lesson 5/18/14

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