Question: At the Convention how can we combine the inner attack with care for the newcomers and for the whole world?

Answer: First of all, I am not focusing on the whole world, but on the participants of the Convention. Every person who is there and whose heart is there participates in it together with us.

The Convention is the assembly of all the hearts that are ready to unite in order to attain equivalence of form with the Creator. We are creating and connecting desires in order to become similar to the Creator, to reveal Him.

All of our desires aim to unite into one in order to reach mutual bestowal. In that bestowal, we will reveal the Upper Light, the Creator, according to the law of equivalence of form.

I am thinking only of the people who are taking part in this. Even if someone participates only slightly, like a child, he is nevertheless a part of it. Meanwhile, the entire rest of the world remains outside of my field of vision.

Of course, we will disseminate information through the mass media, but I only feel those who want to be a part of this mission. The Convention is an act of inner dissemination among us. It is our interconnection, our covenant, our mutual guarantee, the reception of the Torah. We aren’t holding it in order to say something to the world. Our actions are directed inwards and we don’t dissipate by paying attention to the externality.

At the Convention we are facing our common task just as if we were standing around Mount Sinai. That task is unity. A “tribe of slaves” comes out of Egypt and they run away in the darkness, not knowing or understanding anything. They don’t even know where to run. Instead of honor, there’s an escape; instead of confidence, there’s fear and helplessness. Yet this sensation is correct and good.

After that they come to Mount Sinai, the revelation of hatred, and make a decision to attack, to step out against it because they don’t have any other way to go. Every person has no way out; he has to decide here and now, and desire for it to happen. Every person has to want it with everything he has. How will it come true? That’s not my problem. The Creator will complete what I started, but I have to demand it.

Even if I don’t agree to it at the bottom of my heart, even if I am scared, I still scream like a child as if I really can’t survive without the mutual guarantee.
[24895]
From the lesson on 10/22/10, Writings of Rabash

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None of the Kabbalistic texts are intended for us to understand anything written in them because it is impossible for our earthly mind to understand the Kabbalists’ explanations. These texts are written from the height of a completely different, opposite mind – one that’s based on bestowal instead of reception. This is a completely different program, a different understanding and direction of thoughts.

No matter what we do, we won’t understand these texts until we attain the same state that the author is in, or at least a state that’s somewhat similar to his. As long as we are opposite to the author by our having opposite qualities, this opposition rejects everything we can receive from the texts.

I am not talking about the articles and letters by Kabbalists where they speak about our states before we enter the spiritual world. These texts are intended to prepare us for the spiritual world, to tell us how to enter it, to help form us, and to accompany us on the spiritual path. However, texts such as Talmud Eser Sefirot, The Book of Zohar, and The Tree of Life, which describe the spiritual world to us, are talking about the higher state that we can feel only when we correspond to the laws of the spiritual world, the laws of bestowal.

If we reveal the quality of bestowal, the net of connection between us just like between the cells of one organism, then inside this net, we will reveal laws, states, and pictures of the Upper World that the Kabbalists tell us about. Then we will understand all the words they wrote in The Book of Zohar and Talmud Eser Sefirot because they are talking about what we will see, feel, and reveal.

The entire Torah will become the Torah of life for me and I will reveal it inside my desires because my desires and thoughts will be arranged with each other and together with the desires and thoughts of other souls. This will happen to the degree I reveal the ability to connect with others and I will see this in the Book. Then the book will become a guide for me, since the Torah comes from the word “Oraa” – a guide or instruction manual. We will reveal the entire body of the common soul of Adam and all the connections between his organs.

Therefore, when reading The Zohar we have to attain the sensation that we really are connected together, and that inside the inner, global, integral connection between us we now reveal the forms of this connection. This is what The Zohar tells us about.

The Zohar talks only about the forms of connection on the still, vegetative, animate, and human levels inside the net connecting our souls. It doesn’t say a word about animals, plants, and inanimate objects of this world. There is nothing besides the souls. All the descriptions of inanimate objects, plants, animals, and people are talking only about the The Book of Zohar and Talmud Eser Sefirot.

When our points in the heart, our desires, our aspirations to unity among us, come together correctly, then we will reveal everything written in The Zohar. We will reveal it in the connection between us. What we reveal is called “the World of Infinity” – the world of infinite, unbounded connection among all people.

Let us try to imagine this between us!
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From the 2^nd part of the Daily Kabbalah Lesson 10/25/10, The Zohar

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Question: What does a person feel when he discovers for the first time that he is inside the Upper Light?

Answer: One feels warmth, some kind of comforting light, some enveloping fog that fills the world. It is the Force of love, the Force that embraces, caresses, supports, and protects you. You as if feel that you are in the womb of the mother. This is how you can recognize the Upper One: through the way the Upper spiritual Mother treats us, the embryo living in her womb.
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From Kabbalah for Beginners, “There is None Else Beside Him” 7/29/10

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Baal HaSulam, “The Teaching of the Kabbalah and its Essence”: It is written, “For the commandment is a candle, and the teaching is light.” As one who has candles but no light to light them sits in the dark, one who has Mitzvot but no Torah sits in the dark. This is because the Torah is Light, by which the darkness in the body is illuminated and lit up.

There are people who perform many actions. They think that their deeds are correct, meaning they bring them closer to a great spiritual reward. Unfortunately, it is not true.

A person summarizes his life and thinks that he did a lot of good things, fulfilled many desires of the Creator (commandments), studied the Torah, learned by heart quite a number of sacred texts, and followed all the requirements. However, he suddenly begins to realize that he didn’t achieve anything since “a Mitzva (precept or commandment) without an aim is like a body without a soul.”

The physical actions he performed during his life did not bring any positive result. Life passed, and the person’s efforts and suffering occurred worthlessly. He will have to come back into this reality again, will be re-born, and will start all over from the cradle hoping that during this next reincarnation he will succeed much more.

This is how the same souls advance over and over again, from generation to generation, from life to life, until they arrive to their correct realization. After all, the purpose of life is not fulfilling physical actions, but rather in correcting our nature.

A commandment represents the correction of egoistic desire by the intention to bestow. This definition has to encourage us to evaluate whether we managed to correct at least one desire of ours and re-establish connection with other people.
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From the 4th part of the Daily Kabbalah Lesson 10/17/10, “The Teaching of the Kabbalah and Its Essence”

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The Book of Zohar, Weekly Torah Portion “Vayera,” Selected Excerpts
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The Zohar, Chapter “BeShalach (When Pharaoh Sent),” Items 28-29: Pharaoh rose in the land of Egypt and killed and avenged his rulers, ministers, officers, and every kind of minister…

Afterwards he called unto Moses and Aaron at night, “Since everything was through you, and bless me, too,” meaning do not kill me. Afterwards, he himself escorted them out of the land…

We don’t understand the extent to which this horrible, evil force called Pharaoh is mighty and opposite to the Creator. It is the imprint of the Creator and acts as His loyal messenger. As Pharaoh becomes revealed more and more, this revelation of evil pushes a person to come out of his ego.

This is what we are now observing in the world: On one hand we are becoming greater egoists, acting only for the sake of our own benefit without taking anyone into consideration, and on the other hand the growing egoism increasingly reveals to us that we are obligated to part with it, that this form of existence is impossible and we are approaching universal destruction.

This is the meaning of the phrase, “Pharaoh brought the sons of Israel closer to the Creator.” In this way the negative force is carrying out its function in order to push us closer to spirituality.
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From the 2^nd part of the Daily Kabbalah Lesson 10/19/10, The Zohar

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“Not all parts of the Torah are the same with regard to the Light that they contain.” The wisdom of Kabbalah presents them in its own way: It retrieves from the Torah the most important aspects that relate to the development of the soul and conveys them in its own language.

There are four different languages to present the Torah, the method of correction (“Torah” comes from the word Ora’a, instruction): Sod, Remez, Drush, and Peshat (secret, insinuation, interpretation, and literal understanding). Kabbalah, the most precise language, best explains the method.

Kabbalah does not convey the method with descriptions of our world, laws of the earthly behavior, or fairy tale situations (which all portray in a way distant from the modern person). Hence, we use the works of the Kabbalists, works that are closer to modern man: The Book of Zohar, which is the commentary on the Pentateuch, and all the other books that originated from The Zohar (the works of the ARI, Ramchal, Agra, and Baal HaSulam).

After studying the works of the Kabbalists, we can proceed with the text of the Torah and understand what it is talking about. Surely, the entire Torah describes our sequential states, meaning the states of our souls in the World of Atzilut.
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From the 4th part of the Daily Kabbalah Lesson 10/17/10, “The Teaching of the Kabbalah and Its Essence”

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The Book of Zohar, Weekly Torah Portion “Leh Leha,” Selected Excerpts
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The first degree of mutual guarantee is the initial degree of the spiritual ladder. This entire ladder is the implementation of the levels of mutual guarantee: from 0% to 100%, the 125^th degree. At the Convention we are trying to reach the initial condition of mutual guarantee on the simplest level, and to hold on to it at least temporarily.

This is possible if we all desire it passionately and are able to transmit this aspiration to one another. Only a small fraction of the people will be able to attain this state consciously, while the rest will join them. We are connected together in a spiritual scheme, a Partzuf in the form of a pyramid that has a peak (men from 20 to 60 years old whose might is 60 x 10,000) and lower layers (called the elderly, women, and children). However, eventually we all unite together in one group (nation) that “stands at the foot of Mount Sinai.”

When the innermost part, the “men between 20 and 60 years old” take the mutual guarantee upon themselves, then all the others, the newcomers, join them. Everyone becomes included in one whole and is deemed “one nation,” which receives the spiritual revelation. It is written that the entire nation heard the Creator’s voice from Mount Sinai. However, the innermost group is the first to take on the actual condition of mutual guarantee.
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From the 4th part of the Daily Kabbalah Lesson 10/14/10, “The Teaching of the Kabbalah and Its Essence”

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The Torah is referred to as both “the elixir of life” and “a deadly poison.” A person who corrects himself, wishing to be equivalent to the Creator and to perceive the concealed part of reality, uses the method called the “Torah.” It is a special program found in nature.

When we use it correctly, we reveal nature in its fullness along with our true existence. We sense not just a useless existence in a temporary body, but the other part of reality, the spiritual world.

Ultimately, we correct our instruments of perception. We only perceive a minor part of reality in our five senses, but we can grasp another part of reality in a new sense which is built on bestowal outward, instead of consumption. The method of correction does not break anything, it only completes. It allows us to acquire the power of bestowal and experience the World of Infinity, that is, the unlimited reality.

However, there is danger here: an incorrect use of the method. We reveal a special force in nature that we did not previously know existed. This force is called the “Light.” Its influence can either be positive or negative.

When I aspire towards love of others (unity) from the beginning, this force’s influence is directed the same way. However, if I did not direct myself towards unity from the very beginning, then this force increases hatred in me. In this way, the Light helps me when used as intended, and if I do not use it as intended, then my egoism increases in order to display my hatred of others. Everything depends on the way I intend to use the force of the Torah.

This is why there is no coercion in spiritual development. After all, if a person  is not ready to aspire towards his correction, he can inflict harm upon himself. Regrettably, we see many examples of incorrect study of the Torah around us.
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From the 1st part of the Daily Kabbalah Lesson 10/8/10, Shamati #161

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