Question: If the external world is a reflection of my inner world, is this saying that the Kabbalistic group is also a part of the reflection of the soul, of the inner state? If so, why exactly is it important to work in a group? And what is the importance of the external world in all of this?

Answer: The importance of the external world is secondary compared to the group. Because you have a group, your reflections appear, mutual work is done with you. You work with people, you influence them reciprocally, and you feel how the Creator puts them opposite you. It could be that you don’t know exactly why He put you in such an opposite way to them, and they against you. But at least this is the result of your interaction with the Creator.

In what is the uniqueness, the specificity of our world? Let’s depict this in a sketch. There is the Creator; there is this world, within it is a group, and there is me. In principle, I must find the Creator. I must connect with Him; I must be like Him, to be equivalent to Him. Therefore I am called Adam, from the word “Domeh” (similar). I must reach the Creator.

And therefore this world was created such that through an immense amount of people, the group, I can find the Creator. Today I don’t see Him and don’t discover Him because I am opposite to Him: I have “minus” and with Him there is “plus.” We don’t understand and don’t feel each other. He indeed feels and understands me; you see He created all this, whereas I don’t understand and don’t feel Him.

So how can I find Him? In what convoluted way can I pass from “minus” to “plus”?

For this I was given interesting “information” called “this world” and the “group.” If I direct myself in adapting to them, then by going outside of myself to them, with this I direct my desires, oversee them, specifically oversee my intentions regarding them, I approach the Creator in this manner.

I only need to be sure that I am going outside of myself and entering this world, that I devote myself to the friends, am concerned about them.

But how is it possible to attain this? How to oversee my departure from the intention “for my own sake” to the intention “for the sake of the Creator”?

Therefore it is said: Do everything not for the sake of the Creator but for the sake of this world. So specifically to that degree, I approach the Creator. But essentially He is concealed behind the friends, and the moment that I position myself correctly regarding this world, I will immediately discover Him.

My integration into this world in 125 levels is absolutely identical to approaching the Creator with 125 levels. The moment that I rise to the first level of connection with this world, I immediately will begin to discover the Creator. He will be revealed to me in our world! He cannot be revealed in anywhere by itself.

Therefore, it is said: “From the love of the Creations to the love of the Creator.” This is not some kind of charitable condition. This is because the Creator is situated behind this world and is linked with it specifically with a link like this. It follows that through work in a group, I erase the boundaries that existed between the Creator and this world.

Why was this given to me? It is so that I will find Him independently and will advance independently, I will “adhere” to Him. Only for this was I given the external envelope of the Creator, which is called “this world” and the “group.”

From here, the words are understood, that the friend must be as important to me as the Creator. The group must be important in my eyes to the same degree as He is. In other words, everything that is outside of me, I must attribute to the Creator.
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From the Moscow Virtual Convention “Unity Without Boundaries” Day Two 12/14/13, Lesson 2

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Baal HaSulam is our guide and this means that I must accept everything that is in his books as the absolute truth. If I can understand what it says in my own mind, then I accept it of course, but even if I don’t understand, I should accept it even without understanding. Otherwise I will not reach the desired goal.

A guide means that he is a couple of steps before me telling me: “Follow me, to the right, to the left, straight ahead!” And I follow him. I don’t see the road, but he sees and is walking ahead of me. When I lift my foot in order to take the next step, I don’t know where to put it, and so I ask him: “Should I put it this way?” And he answers: “This way! Now a bit more to the left; not that way, a bit more to the left.” And I follow his instructions. This is following the guide.

It is also the same in our world. If I go mountain climbing or to some other dangerous place where I do not know the road, I put my life in the hands of the guide. It isn’t a tour guide in London; it is called a source, a guide.

The guide of the Bnei Baruch group is Baal HaSulam. If you want to study with us, you should know that we study according to our source. If not, then you should look for somewhere else to study. This is what Rabash told me when I asked him how I could be sure I was in the right place. I was thirty years old, full of energy, I had everything: health, family, money, everything one needs in life. I also asked him the same question: “I am following you and I have to dedicate 20 years before I reach anything, if I find out that this path is wrong, I will discover it when I am 50 and it would already be too late to correct anything in the few years that I would have left. How can I now be sure that I am in the right place?” And he answered: “Go and look for the right place.”

I was disappointed with the answer. I thought that if he were a spiritual guide, he should advise me to make the right choice. But this was his advice: “You should look for yourself, I cannot tell you.” If you choose a certain place, you should accept the teacher and follow him blindly. He becomes your head.

So if anyone doubts me, you should check me with regard to Baal HaSulam. I will be only too happy since I see my mission as presenting him to the public. This is how a person should check if this path is right for him or not; it is a waste of time to study if one doesn’t accept this method.

But if a person has already decided to study in one of our groups, he cannot accept only part of what we study and reject other parts. It turns out that with this he makes a decision based on his ego, thinking that it is more important than the path that we follow and study. I respect his opinion, but it is impossible to advance if one doesn’t accept this method above reason. Sometimes when you reject it but still accept the mind of the upper, you can advance, but if you don’t agree with the teacher about corporeal actions since you judge by your corporeal mind, on the corporeal level, then it cannot be. It is clear how you should perform them and you need to perform them in faith above reason.

Where faith is involve, the influence of the group is necessary. It is very simple: You either agree and accept things or you don’t belong and don’t advance along our path by even one step. A person has to calculate things, and if he disagrees with the teacher when it comes to corporeal matters, then he will certainly disagree when it comes to spiritual issues. He is only deluding himself that in spirituality everything is fine, but his work will lead to nothing. This is the reason that only very few people reach the goal.
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From the 1^st part of the Daily Kabbalah Lesson 12/13/13, Writings of Baal HaSulam

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Baal HaSulam, Letter 26: That power, to heed the word of the sages in this reality, in Dalet, is called “faith.”

If you want the upper to take care of your spiritual development, you have to be like a baby and place yourself in the hands of the group and teacher so that they can take care of you.

But if you don’t annul yourself before them, you will not be able to go on to the next level. Only then can they clean you like it says: “the mother shall come and clean her son.” It cannot be any other way. This is exactly what we do in this world when parents take care of a baby and he naturally annuls himself before us. In the spiritual world, however, you have to place yourself by yourself in the hands of the greater so that he can take care of you.

There is no other way. Who else can take care of you? What would happen if a baby was a big strong dimwit and not small and helpless, it would be impossible to take care of him. It would simply be scary to come near such a monster with such a big ego.

A baby has to be fed from a bottle, he has to be cleaned, diapered, and given everything that a baby needs, but in the spiritual sense, of course. He should also be put to bed and then awakened. He should be taught and brought up! After taking care of everything that he needs on the corporeal level, you should begin to teach him; when his body has received everything that it needs, you should gradually give him the inner filling so that he will gradually learn to annul himself.

You don’t start off your spiritual path from the level of a baby and not even from the level of an embryo. You have not clarified and differentiated your drop of spiritual semen yet. You still have to imagine the Reshimot (spiritual genes) that you have to fulfill: to use all your physical powers, your mind, and all the means that you have in this world in order to develop from the present that you were given, from this drop of spiritual semen.
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From the 1^st part of the Daily Kabbalah Lesson 12/13/13, Writings of Baal HaSulam

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Question: I feel that I am overwhelmed by internal sensations that are incomprehensible to me: great enthusiasm from which I could explode. What must I do with this, set up some kind of a barrier and say to myself that I don’t want this?

Answer: I think that this is only the beginning stage of your familiarity with the wisdom of Kabbalah, with the group, with those forces that act in this society. As a rule, a state like this typifies new students. They are found in some kind of overexcitement, overdrive, in a unique kind of transitional phase.

In general, when we connect a device to an electrical or electronic network a first surge passes through it, so at first sudden transient processes happen and after that everything calms down and enters into a normal state. I think that it could be that you are still in a state like this, and so it’s necessary to wait until this passes. If the study influences you in this way, then as a rule, in this state it’s very important to talk with the friends more, to try to balance emotion with action.

I would advise you to dedicate more time to studying “The Preface to the Wisdom of Kabbalah” or The Study of the Ten Sefirot, where dry, scientific Kabbalistic language explains what happens with the desires, with their shattering into five stages, into five worlds; in other words, go into the science more. It really relaxes a person because it has a very deep and positive influence not on the emotions but on the mind. Try to balance the heart and the intellect.

You will find some friends with whom you can learn the wisdom of Kabbalah together, and not be involved in all kinds of psychological activities within the group. They are compulsory, but it’s necessary to balance them. I know this from my great experience and from learning with Rabash.

When I brought 40 students to him and we began to work with them, there were also similar abnormalities among them. Part of them were involved only with “dry” learning, others felt an emotional overload like this` such that they could not do anything with themselves. There was a problem with these and with those. In cases like these, Rabash always gave an order: add one thing, subtract a second thing, and so forth, like a good cook who knows precisely how many grams of spices or other additives are necessary to provide the dish with the final taste. If you will learn in a group with friends and balance your emotions through serious study, you will see what a leap you will make.
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From the Moscow Virtual Convention “Unity Without Boundaries” Day One 12.13.13, Lesson 1

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Baal HaSulam: “Disclosing a Portion, Covering Two”: “There is an idiom among great sages when they come to disclose a profound matter: They begin their words with, ‘I am disclosing a portion and covering two.’”

First, why should anything be covered in the first place? What’s the benefit of hiding?

On the whole, all of creation (Beria) is covered by different covers. This is where the word “creation” stems from (the Hebrew root “Bar” meaning, external to the Creator), which stemmed from Him with the help of a cover and can therefore exist. If it existed inside the Creator, it would be no more than Malchut of the world of Infinity that is full of the Light and under the domination of the Creator, having nothing of its own. The created being is external to the Creator and has his own reality, mind, and feeling that are different from those of the Creator.

If it weren’t for this difference, the created being would be inside the Creator, swallowed by the Light. But the created being is different and the difference is created as a result of the distance. The distance in spirituality is concealment. In our world the distance determines the concealment, while in spirituality, the concealment itself keeps us distant in many ways.

The difference in mind and feeling and in attributes is called the lack of equivalence of form with the Creator. This is essential for the created being in order to be himself and to exist. There is a feeling and a mind that we attribute to the Creator, to absolute love and bestowal, the Light of Hochma that is dressed in the Light of Hassadim, and which is revealed to us in the Partzuf of Aba and the Partzuf of Ima (AVI). We, as souls, should be different and opposite from them in the attribute of ZON.

Thus we see that the shattering is actually the action that is meant to bring the created beings to revelation. The created beings have to be opposite from the Creator, and then by external actions that they perform, they acquire a Masach (screen) and the Returning Light, attributes that are equal in form to the Creator.

The created being is initially divided into two: the inner part which is opposite from the Creator in its desires and thoughts and the external part, the cover, the Masach, that resembles the Creator. As a result, the created being exists by himself and at the same time is adhered to the Creator. Further, the created being must include these two opposite attributes, these two opposite states, and act in them, despite their polarity, since he doesn’t resemble the Creator or His opposite side, the evil inclination.

The created being is the middle line to the extent that he can connect these two opposite forms inside him and unite them.

In order to allow the created being to do so, there is the law of “disclosing a portion, covering two.”

According to which it is possible to reveal something, which means to bring the created being closer to the Creator only if he is brought back to the previous state with additional Aviut (thickness), additional heaviness.

If the created being made a step forward, revealing a portion, thus getting closer to the Creator, he has more power. But by that he is unbalanced and now the Creator’s powers operate on him differently compared to the previous state, and he is brought back with a new Aviut, although it is concealed. If later the created being is added, covers a portion, he is brought to the state of freewill again.

Thus, the created being constantly has the option of freewill and of getting closer to the Creator. So by disclosing a portion, Kabbalists have to cover two. This allows the created beings to be detached from the Creator so that they can advance towards Him only by keeping their independence and their autonomy. Of course, we mustn’t confuse people when we guide them along the spiritual path like a “locomotive” or a “shepherd.” It is possible only in rare cases in order to establish the basis for the work in which confusion is the stimulus that allows them to overcome the confusion and by that discover something new. On the other hand, we mustn’t speak to them about what may lead them to a dead end and to disorientation.

So I am asking all our friends who are studying to be teachers to work with the public, including the teaching of the wisdom of Kabbalah and the integral education, to constantly feel the hearts of the people and reveal to them only what they need in order to advance. On the one hand, we shouldn’t take their freewill, and on the other hand, we shouldn’t confuse them.

A teacher has to be a doctor, a healer of souls, and for that he needs to know the exact dosage. After all the Torah can be the elixir of life or the potion of death.

A teacher should be an experienced guide, a guide who loves his pupils and who actually participates in their advancement. He provides them with exactly what they need and should keep them away from unripe fruit or from overripe fruit.

There is a time for everything, and the wisdom of Kabbalah allows us to calculate the exact dosage because we connect in our hearts, in our souls, on the part of the students or at least on the part of the teacher. This is actually the type of study that we should yearn for.

It is all thanks to the safeguarding by which a person remains a created being, external to the Creator, and can advance freely. “To be a free nation in our country,” are words in the Israeli national anthem, which means that even when you stand before the Creator and reach adhesion with Him by connection, you don’t annul myself but rather operate equally on the same height.
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From the 1^st part of the Daily Kabbalah Lesson 12.11.13, Writings of Baal HaSulam

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We have to identify every kind of relationship and work in the group, which when arranged correctly can help us overcome time and space and different external and internal influences. Thus we can overcome the different influences of the Light that Reforms that alternately put us through different states.

We will be able to overcome all this by the help of the environment when its influence is stronger than the influence of the Surrounding Light. Then it can be said: “My sons have defeated Me!” Thus we will ascend above each and every state.

This is actually the main thing we can do and we will learn how to make use of each state in the most beneficial way, which means to “cherish a light Mitzva just like a severe one.” We will always be able to correct ourselves which means to “perform Mitzvot.” We will not be totally dependent on the Light anymore, on its illumination, which brings us different feelings. In fact we are already able to draw the Light that Reforms by our efforts and by the correct connection between us, which means that its influence will help us advance in a more effective way towards the goal.

It doesn’t mean that we want to escape the feeling of the Light and the darkness, the hardening of the heart, no! We understand that it is impossible without it. But if we connect, then we can share all these effects so that we will not feel any obstacles as we advance. All the problems will be solved by the connection between us, since by that we immediately control the Light.

So if our connection is good and correct, we already determine the pace of the ascents and descents that come from the Light; we steadily accelerate our advancement and can determine the pace of the time and the states we go through by ourselves. This will make the ascent permanent and turn it into a day that is totally Light.

The states don’t change and actually remain the same. But when we overcome them we build new levels. Now, too, we are in a state of the end of correction (Gmar Tikkun), and it does not depend on time but on the state, on our feelings. We choose which level of the spiritual ladder to be on. We shouldn’t wait and hope that it will come by itself. Nothing will happen by itself. We have to make it happen. Each of us receives such an invitation to reach the final end of correction from every state we are in.
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From the Preparation to the Daily Kabbalah Lesson 12/4/13

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Baal HaSulam, Letter 26: It is written, “A golden bell and a pomegranate all around the edges of the robe. … and its sound is heard when he enters the holy place.”

These are the stages of getting closer to the level of the great Cohen (High Priest). The great priest is a person who is in a state of absolute bestowal and who has nothing of his own and everything that he has is only in order to enter Holiness. In order to enter Holiness, he has to become a holy vessel, which means a corrected vessel, thus sanctifying his desire to receive as he has nothing for himself and everything is in order to bestow.

The “Ephod” (High Priest’s Robe) comes from the words “Ei Po Delet” (where is the door), since the Delet (door) is in the place of the opening, when it is closed.

In our world you can see a closed door and when you open it you can enter another room, the next new state. But it’s different in spirituality. There the opening, the door, and the person become one. It’s because everything is in me because the moment I change, I immediately discover the door. The door immediately disappears and becomes an opening, my entrance.

I don’t see all that on the outside. The moment I approach the next level, according to my attributes, my inner vessel immediately changes and becomes a door, an opening, and an entrance to the next new state.

In corporeality, you can see the door just as you can see the opening. But in spirituality, you see only the opening. But you cannot see the opening unless with complete and pure faith.

This means that one reaches bestowal. If a person corrects the desires that are revealed in him to bestowal, Then you see the door, and at that moment it turns into an opening because He is one and His name is “One.” My vessel and all the necessary conditions including the Light and the next level unite and become one whole, because He is One and His name is “One.”

It’s all very simple. The moment our vessel resembles the Light or resembles the next level, which means that I become like the upper level, it means that I approach the door, the opening, the entrance to the next level. Then it is He and His name is one for me.

He is the Light and His name is the vessel. When the vessel equals the Light in its attributes, they become one. So as I get closer to the upper attribute and enter it, it means that I “come to Holiness.” I become the great priest, the discernment in the soul that is freed of the desire to receive in order to receive and enters the complete state of in order to receive in complete faith. This entrance is possible only if we see things in complete faith. Complete faith means that my Light of Hassadim, that my desire to bestow, is so great that I not only work in GE, in bestowal, but also in AHP, in the desire to receive.

If I am only in the desires of GE,it means to bestow in order to bestow, and this is called faith. If I also work with the AHP, with the vessels in which I also receive in order to bestow, which means that I use my ego for the sake of others, it is called complete faith. Faith is Bina, the vessel of bestowal. This faith changes from simple faith, from “Don’t do unto your friend what is hateful to you” into “Love thy friend as thyself.”
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From the 1^st part of the Daily Kabbalah Lesson 12/13/13, Writings of Baal HaSulam

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The wisdom of Kabbalah is separate from all the rest of the sciences and human activities in this world. It is concealed from people. Simply studying the sources will not help us understand it. Kabbalah is not given to be learned alone for it requires personal guidance which will make it possible to truly learn it and attain what is said in the books.

Kabbalah is not just a science; rather, it is the wisdom of creation. And it is revealed with the help of a unique force that reaches a person, changes him, and fills him with the “Light” of the intellect and emotion, fills the brain and the heart. Only then does a person encounter the wisdom of Kabbalah and become a Kabbalist. And what he receives is called “Torah” or “The Light that Reforms.” This Light corrects him and gives him another nature compatible with discovery of the higher world. Within our present nature we discover only “this world,” the lowest level, which, in fact, doesn’t exist since it is entirely drawn by illusory perception of the desire to receive. When we acquire a desire to bestow, at this level, it will simply disappear.

The wisdom of Kabbalah talks about the entire process that a person must undergo to acquire characteristics that are compatible with a higher level; that is, the desire to bestow through which he will feel reality.

And the path begins from this world, specifically from the lowest level, where the person is completely detached from what he must attain. First of all it is up to him to correct his instruments of perception, and after that begin to investigate what he received and what he discovered. From here the advancement begins until a person reaches the source of all the Kelim, vessels, desires, and all the fulfillments within them, which is the Creator.

In order to bring the person to such a lofty result, the Kabbalists wrote books for us.

There are auxiliary books that talk about psychological discernments, like “Shamati,” “Dargot HaSulam,” “Shlavei HaSulam,” and the articles by Rabash and Baal HaSulam.

Likewise there are purely Kabbalah books like, The Book of Zohar with the Sulam Commentary, The Study of the Ten Sefirot or “The Tree of Life” by the Ari. The Kabbalists wrote them from an attainment of the upper worlds with new properties. They write them about what they feel, what they perceive, and what is not known to us.

But when we read these books, we can adapt ourselves; yearn to reach those emotions, those corrections, within our senses. And then the reading arouses the Light that Reforms on us, which is the Torah, that is, instruction, the method. When it reaches us, it corrects our intentions from “to receive” to “to bestow,” and then we can discover phenomena of a different order of magnitude and discover the “upper world.” Of course, this is not talking about distant galaxies or distant times; rather, it is about the comprehension of a qualitatively new reality.

I don’t know where the Light appears from; I don’t feel it; but I feel the phenomena it arouses. I begin to be changed; I suddenly feel a chain of elevations and descents, different states.

And after I am changed, I discover a higher reality, and then by reading in those books, I truly begin to be aware of what is written in them. Now I can point to those details that they describe.

Suppose that I bought a large and complex machine. Even though I have don’t understand the principles of its operation, but I have a technical approach and am ready to understand the instructions. With the help of the written instructions, I begin to become familiar with the diagrams and to understand the structure of the system until I learn it all.

The same thing happens to us in the second stage where we see the spiritual system and learn to work with it. This is practical, true work already, on the level of the upper world.

And in addition to that, the two main stages (the attraction of the Light that Reforms and the practical knowledge) are divided into a multitude of stages with accompanying conditions. For example, the wisdom of Kabbalah was forbidden for public consumption except for those who were already “ripe” for it.

In general, development must begin from zero, from the “big bang,” from which afterwards the substance of the still, vegetative, and animate were gradually developed  In continuation from the ape, which is the most developed in the world of the animate, emerged the human who ultimately reaches the final level of egoistic development. In other words, we are compelled to renounce, to disqualify ourselves, to recognize our evil, and only then are we ready for and worthy of the wisdom of Kabbalah.

We see from the experience of history that we have always developed according to this scheme. For example, I move to a village, get involved with farming, building a home, a family, giving birth to children, buying cows and sheep, and after ten or fifteen years, or even less, I am fed up with it. Enough, I don’t want to continue anymore; I need something more than this. So I leave the farm and move to a city and start everything anew.

In other words, all development is based upon the nullification of the previous level and a desire to ascend to the next level. We must hate the present state. On the social scale this brings revolution and on the international scale the matter causes wars that sometimes continue for decades. We must always despair of the present state in order to pass to the next state.

So when will humanity despair of its egoistic development based upon reception “in order to receive” and move to altruistic development with an intention, “in order to bestow”?

The Kabbalists determined that this would occur in the twentieth century, after a number of conditions were established including the return of the people of Israel to its land. And then the time would arrive for the revelation of the wisdom of Kabbalah.

Baal HaSulam also talked about this. We received permission to return to the land of Israel and also to reveal the wisdom of Kabbalah. But not everyone will receive this permission but only certain people. For there are people who were not given a desire and there are those who have no connection to this. Other people were given a desire but were forbidden to realize it. But there are those who received the knowledge and it is also possible for them to act. More than this, divine providence pushes them in various ways to the discovery of the wisdom of Kabbalah as the generation is already suitable for this.

Therefore, Baal HaSulam writes that all that he attained and discovered wasn’t derived from his personal achievements but because of the generation that was already required for this discovery.
[122331]
From the 4^th part of the Daily Kabbalah Lesson 12/6/13, Writings of Baal HaSulam

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Question: How is it possible that sages argue and cannot come to an agreement with each other?

Answer: If I don’t agree with someone it means that we have not reached unity. It’s not our brain that is the “guilty” party here. Our intellect only helps to clarify the degree of the detachment of our desires.

Naturally, we are always separated from each other and disconnected in our desires. There is a gap between us that doesn’t let us get closer. I don’t ask others to share my opinion! It’s better if we stick to our views and yet try to unite in order to please the Creator.

Everybody should retain their properties and opinions. However, we should rise above the desires and views that we have and connect above them; in other words, the Creator is the one who reconciles us. It doesn’t happen in this world, and we are unable to understand how it works. That’s why we think that arguments and fights among sages are really strange, particularly and especially the animosity that they feel towards each other.

Real hostility emerges because we come to the conclusion that we don’t have too much in common. We reveal the evil force that is called “Klipat Eimori” and see that it doesn’t belong to the land of Israel. Then, we break the Klipa and enter the Holy Land. By all means each of us still preserves their opinions and views. However, since we share a common goal, we stop arguing with each other.

We will always encounter problems since every soul is different. Even if the dissimilarity among us “weighs” only one gram or if we differ only in one property, we still will be opposite to others. Our work will also be different. That’s why we are opposite to and completely detached from each other. On our rise to the world of Infinity, there are no identical souls. We attain a huge common desire in which none of us is similar to others. Rather, all of us are overwhelmed with a terrible animosity that is caused by our complete dissimilarity.

At such a high level, we can connect with each other only through the Creator, not through the qualities that we share with others. The higher we rise, the clearer the understanding that we don’t have any connection with others becomes. It’s similar to the arguments that happen among great sages. The greater they are, the more furious their disputes and the more dissimilarity they sense. Common people are puzzled and do not understand why they argue about complete nonsense. However, for sages these issues are not trivial at all. These trivialities are in fact their entire reality, their whole world. It explains why they are unable to reach the agreement with each other.

Each of them acts in their own lines, which never cross. Connection among them is possible only through the Creator. The more advanced they are, the more rigid this requirement. When they reach the very last step it becomes possible for them to connect only through Him, so that “the One Who makes peace in Heaven establishes peace among us.”
[122083]
From the 2^nd part of the Daily Kabbalah Lesson 12/1/13, The Zohar

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The world will come to its prearranged final good state anyway, but according to the nature’s program of management it is possible to come to this state not forced by suffering but by motivating ourselves independently, consciously. However, in this case, we must precede our nature, egoism, intention for oneself in all our actions, and act against egoism, towards the intention to aim for the benefit of others, bestowal in all our actions.

This is impossible because our nature is only egoism, the desire to act only for oneself in everything. But we were given this world to correct our nature, and even being in this world we can act, deceiving our egoism.

We can give to friends, although our intention will be to bestow for the sake of ourselves. We can unite with them, although our intention, our goal, would be to benefit only ourselves. But if we act like this while studying the state of “bestowal, love, for the benefit of others,” which is described in Kabbalistic sources, then we attract and awaken in ourselves the property of bestowal and love, which is called the Upper Light.

Therefore, we need friends aspiring to the same goal and we have to appreciate them to the extent of how much this goal is important for us because we cannot achieve it without them. Thus, our main task is to form such an environment that will pull us to good aspirations, instead of pushing us from behind by suffering, painfully, unconsciously, as is happening to the whole of humanity as it moves toward the same goal.
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