During the process of integral discussions, it doesn’t matter whether you are right or wrong. For me it is only a way to “come out of myself” and turn into another person. In this way I begin to understand how it is possible to feel others within me. We must reach a state when we will begin to feel the common opinion, the common desire, the common mind. Moreover, it doesn’t matter whether the answers of others are correct because there are only ten small egoists gathered in the circle.

People in the group can be on different levels of development and their answers can be absolute nonsense. But this does not matter to me. I do not want to be clever. I am working on rising above my reason. So when I listen to the answer of another, I only care about including myself in him, understanding him; I am ready to be with my friend in his answer and come out of myself as if I were turning into him.

What matters to me is the action because during the process of the dialog, the ability to acquire a new sensor, a new collective sense, appears when I perceive and analyze everything outside of myself, outside of my egoism. I acquire the exit from my isolated inner world.

In the end, I begin to perceive that I am included in others. It is important for me to hold on to this common state, our common interconnection that is born between us—the common desire and the common mind. Moreover, this common desire and common mind repeatedly interact between us in such a way that eventually something that we refer to as the center of the group appears.

The center of the group is the image of an integral person who consists of a single heart (desires) and a single mind (thoughts).
[99085]
From KabTV’s “Integral World” 11/27/12

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Baal HaSulam, Introduction to The Book of Zohar, Item 66: Bear in mind that in everything there is internality and externality. In the world in general, Israel, the descendants of Abraham, Isaac and Jacob, are considered the internality of the world.

“Israel” are those who have an inclination for the three lines, for bestowal. These three lines symbolize Abraham, Isaac, and Jacob—and Israel aspire to integrate them so that the force of bestowal and the force of receiving will connect and reach adhesion with the Creator in the middle line.

After all, there are only these two forces in reality—the force of receiving and the force of bestowal. The first refers to the created being and the second to the Creator.

If the force of bestowal is also in the created being, a spark or a point in the desire to receive, then by that the created being can build the middle line. The desire is the left line, and the point in the desire, the spark from the Masach (screen) before the shattering, is the right line, and the Light that was summoned to operate on welding them provides the middle line, above reason, bestowal above receiving.

So we need the desire and the point in it (●) and also the tension (∆) between them, due to which a person feels bad. Then his point receives an urge to become acquainted with the Creator. And in this case, all of his desires become a means that helps the point in the heart reach the Creator.

That is why the Light initially, by descending, created a desire as powerful as itself. Now when the created being uses this desire, he can reach the Creator and rise to Him.

“Abraham” is the point of bestowal, and when a person uses it correctly and looks at the desire from it, he is called “Isaac.” And then there is the combination of them, “Jacob,” the middle line. We need these three components.

Question: If the Light and the desire have the same power, where does the difference (∆) between them come from?

Answer: The spark of Light, or the Creator, enters the desire and evokes in it a feeling of another nature, of another essence.

Then a person feels bad because of his dissimilarity with this nature in the use of his desire.

The truth is that none of us knows what the desire to receive is, but everyone knows its benefits. So we are not speaking about the desire but about the intention of in order to receive; we live in the egoistic intention and not in the desire, and it is not felt in itself.

Our whole perception, our whole program, is based only on our intention, on our self-centeredness. The difference is not between two desires, the desire to receive and the desire to bestow, but between two basic characteristics.

I compare them not according to size but according to a qualitative difference. In fact, I feel the difference, the gap between the Creator and the created being. This is what pushes me to start the path to the level of the Creator, to an equivalence of form with Him. Otherwise I wouldn’t receive such an urge.

Then I climb up the levels of resemblance, the levels through which a person brings himself to an equivalence of form with the Creator.

There are people in whom there are three lines and others not. In fact, they exist in everyone since eventually everyone has to reach the same state. The shattering was total, the incorporation was total, and the correction also has to be total.

Still, the three lines are not expressed in everyone at the same time. In the general desire there is an upper part—GE, or in other words those in whom the point in the heart (•) has already risen and been revealed, and there is a lower part, AHP, those in whom it is still concealed below. Accordingly, those above are drawn to unity (Yechud), to the Creator, and so they are called “Jews” (Yehudi). Below, people have a huge amount of desires, each one seemingly living in his own world—and so they are called “the nations of the world.” Above, everyone wants to connect to one point by which to reach the Creator and below, this point has not been revealed yet and still means nothing, and so the different desires draw people in different directions.

But “the individual and the general are equal,” and every person is a small world, so this system, this structure, already exists in every one. Even if the point is revealed in a person’s heart, there are also many other desires, although they may be concealed at the moment waiting for their turn. Everyone has desires that in the meantime do not accompany the point in the heart.

Still, the people who have received the basis for the three lines from Above have to feel that they are responsible for the correction of the world.
[99037]
From the 1^st part of the Daily Kabbalah Lesson 1/29/13, “A Speech for the Completion of The Zohar“

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I didn’t expect that we would experience what we did in the past convention. It is a very important stage: We felt what it is when one says to rise above ourselves, to make room for the friend, for the other in your place, to be integrated into the other, to connect with him. We experienced all kinds of feelings like these: When all of us enter one point and no one takes any room, and thanks to self-annulment, there is room for everyone. The same thing was said about the holy temple: Everyone stands closely in a crowded mass, but when everyone had to bow down, then there was enough room for everyone.

We went through many states. First, we tasted them, and this tasting is very important. Since, actually this accompanies the entrance into the transition stage. Until now we didn’t know how to interpret, how to feel our state. We said words without knowing what lies behind them.

And now a sensation was created: We feel that we are standing next to a psychological barrier, near a barrier that we cannot pass with our own strength, and here without doubt help from Above is needed. It is simply essential, but we must invite it since the Light doesn’t arrive if the Kli is not ready for it.

This is the way Lights and Kelim are built. For the first level that we want to rise to, the law is the law, and we advance to such a desire that will be compatible with the Light of this level.

We don’t stop. It is forbidden to do that. We still need to discover this gate, the gate of tears, the gate of entrance, the request for correction, MAN (Mayin Nukvin). We ourselves form them: since there are no Kelim nor ever will be that are immediately ready for work. We are the first in this. Our fathers greeted us, those who laid the foundations of Kabbalah, those who created the Kabbalistic system, who discovered the upper force and all the levels that are between the Lights and the Kelim. But we are the first in actualization from below to above, real pioneers.

We have a great responsibility for the whole of humanity. We hope that we will be able to lead them correctly via the way of the light and not by way of suffering. Exactly now, according to the events in the world we see, we are approaching the decisive point of choice between these two ways. It all depends on us.

And the main thing is to check oneself by the desire of the upper. Even though we advance according to the spiritual laws, above them stands the desire of the upper, which we can oblige, by rising above the way of “in its time,” above the permanent opposition between the Lights and the Kelim, and can accelerate the way with the help of Hassidim (mercy). To the extent that we are drawn to this, to this extent the mercy will operate bestowal, love, renouncements, completion, and self-annulment between us, to this extent we will invite on ourselves the influence of the Light above the law. Since in this, we show our correct readiness to bend our head and receive the way before the Light commits us to do so. We ourselves force ourselves.

We hope that we will quickly make the breakthrough and discover the Light’s influence on us. It is clear that this needs to turn into a habit where each one feels that everyone belongs to the Kli, one desire, one family, one soul. Only this is the creation and we are parts of it. Now our perception is cloudy, and in our world it seems to us that each part exists as if by itself. But in spirituality, there only exists a perfect whole.

If we can connect and unite, like two liquids or like drops of molten metal that merge into one, in essence, it will be the spiritual state between us. Within it there is no one who is separated, only all of us together. And afterward the concept “we” also disappears and what is left is only one Kli for the Light.

[98928]
From the Arava Convention 1/18/13, Workshop 5

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On its own, what is the study of the wisdom of Kabbalah? Everything seems simple; people that want to study come and there is an expert that teaches. He sits and he talks, and whoever wants to hear comes and listens. There are many places like this in the world where people are studying all kinds of things.

But when a man comes to the study of the wisdom of Kabbalah, quickly he reveals that the students need to be connected to each other. So, ok good, there are even quite a few examples of this. People connect in frames of a group; it could be a class or a group, etc.

It is only that here, we tell them, ”You need to connect between yourselves in love.”

Already this looks like mysticism. Something similar to it exists in the wisdoms of the East and also religion is preaching about connection between people, “Love your friend as yourself.”

Later, the quality of this connection is spoken about. So it becomes understood that the issue is not only in studying and all the other things that accompany it, but the main thing is the connection.

How could it be? I came to study some kind of wisdom. I’m willing to do it together with others; I’m willing to join them in order that the connection between us will be in accord with the study. But no, I’m being told another thing, “You need to connect with them to such a measure that you will stop feeling your existence, only they will exist for you.” This I do not understand, but they demand this from me in order to understand the material, which on its own is not important in the meantime.

In this matter, a reversal of 180 degrees awaits me: Before the material of the study was important to me, I wanted to know something new, to receive wisdom, and now it is clear that the material is not important at all, rather the connection is. I hadn’t even thought about something like that.

So what has to be done? How can one understand that everything is attained in connection, that we will never understand the sources if we don’t begin to connect, because the wisdom of Kabbalah speaks only about the manners of connection and not about anything else?

We stumble on this problem. And that’s why the Rabash began his articles from this: love of friends, the purpose of society, the order of the gathering of friends, etc. Without this, we simply have nowhere to go, but we dismiss what doesn’t fit our desire and public opinion.

Even though it is hard for me to receive the importance of the love of friends, I need to convince myself that I am here only for one goal, to connect with the friends in such a way as to annul myself before them, to lose self-existence and to exist only in such a measure that I can bestow to them, only according to their desire.
[98792]
From the 4^th part of the Daily Kabbalah Lesson 1/24/13, Writings of Rabash, “Love of Friends”

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Question: Anti-Semitism is on the rise in Europe. How should we relate to it?

Answer: As we all know, all things are rooted in two opposites. On one hand, I don’t have to love the one who hates me, and on the other hand, I have to work on correction. On one hand, I have to understand that I am hated to the same extent that I hate in the eyes of the Creator, because the whole world is a replica managed by Him. On the other hand, I have to do everything in my power in order to correct myself and my relationship with the Creator, for this I correct my relationship with the world.

The Jews don’t have to explain to the Europeans how good they are. They are so eager to prove to the world that they don’t want to harm anyone and that they help everyone, but who cares? No one. In corporeality the Jews cannot determine anything. No matter how nice they are, the world will understand more clearly that they are not fulfilling their role. Subconsciously the nations of the world want only one thing from the Jews: “Give us the connection to the Creator.” It is because the Jews are the transition phase, we have to do it; it is our duty, our only debt to the world. So why do the Jews take other tasks upon themselves? No one needs culture, education, science, or success in any other field from the Jews.

Humanity doesn’t value the enormous contribution that the Jewish people are so proud of. It is as if they say to the Jewish people: “We don’t want to acknowledge that, since this is not what we expect of you. According to the plan of creation you have to bring us the Light that Reforms. Without it, everything else is worthless…” Eventually, the general system is becoming increasingly more anti-Semitic.

Anti- Semitism is a negative attitude to what Jews are needlessly dealing with in this world. The hatred towards Jews will only grow to catastrophic proportions. It is because Jews are not dealing with what they should. Israel (ISRA-EL) is assigned to be “a Light unto the nations,” the link, the “transition” between the Creator (Boreh) and the nations, the “kingdom of priests” that is supposed to teach the world. Baal HaSulam speaks about it in his articles “Matan Torah (The Giving of the Torah)” and “The Arvut (Mutual Guarantee).” Only the nation of Israel can pave the road to the Light for the world, but instead it creates a “jam” and blocks the passage, creating a roadblock. So how is it possible not to hate it as a result? It is obvious that the nations of the world treat it negatively (-).

Because Israel means straight to the Creator (Yashar-El), it is these people who can communicate with the Creator. The Israeli nation has received this ability and then it was shattered and dispersed among the other nations. The preparation for that was from Above and now all those who belong to the level of “Israel” have to start correcting themselves in order to bring the Light to the nations of the world (Nations).

Anti-Semitism depends only on that, but Jews usually avoid their responsibility. Today, America is already losing its popularity and more people are going to Australia where it is quieter. Instead of being in the center of the world and bringing the world correction, which no one else can do, they are running to the edges of the world in order to hide there…

On the whole, it is impossible to see the outcome of the current events in the short run. We have to be above all that, not wanting to harm anyone. The idea is that if I cannot bring the world to the end of correction right now, then all the evil events that happen in the world, no matter who feels them, are because of me. It is my fault. So I have to hurry and bring them the method of correction in every possible way: by books, on the Internet, in courses, and also in the internal system based on the connection among us. If something bad happens somewhere in the world, it is only because I don’t bring the world to correction. After all, only I can do that.

People blame the Jews since it is human nature; a person feels that way although he doesn’t really know why. It is “natural knowledge.” Although I explain this to you and to the whole world, you still don’t understand why we are to blame for everything that happens. Do you want to stop the bloodshed? Go ahead, do something, bring more Light that Reforms to people, pray for them. It is you who should bring them correction, and in that sense the world belongs to you.

Everything depends on how quickly we hasten the correction. I turn to all our friends all over the world and to our TV viewers; let’s feel a bit more responsible.
[98931]
From the 4^th part of the Daily Kabbalah Lesson 1/27/13, Shamati #34

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Opinion (Nouriel Roubini, cofounder and chairman of Roubini Global Economics): “Speaking at the World Economic Forum in Davos, Davide Serra, founder of leading hedge fund Algebris, and Nouriel Roubini, the head of Roubini Economics known as Dr Doom for predicting the financial crisis, set out the case against those who think quantitative easing (QE) and low rates are benign policy tools.

“’When governments borrow, they are taking money from our children. QE is the same – we are lowering returns for future generations. QE creates an inter-generational dilemma,’ Mr Serra said.

“Mr Roubini warned that central bankers need to think about turning off the cheap money tap or risk creating another, possibly even worse, bubble.”

Opinion (Steen Jakobsen, Chief Economist & CIO, Saxo Bank): “In Europe, two core countries, the Netherlands and Germany, are now recession bound. The crisis has finally arrived at their doorstep. Meanwhile, European Central Bank monetary transmission remains obstructed by hodgepodge policies. … You can run from your debt burden but you can’t hide, and that will be the reality that Europe and France face in 2013. …

“So how can it be that stockmarkets are hitting multi-year highs while employment is hitting historic lows? In a real bull market, everyone partakes in the upside—but this market and the economy are driven by those who have access to central bank funding. In short, they are detached from reality. Like a David Copperfield stage act, it is a grand illusion. We have capitalism without capital or free markets.”

My Comment: At least many begin to understand that something (although not what) needs to be changed, but politicians do not hear. The realization that some understand the need for change, but others not, is already movement. But the real awareness must be in recognizing the need for full integration of all of humanity as a condition (the ultimate goal) of our development given by nature (evolution).

This can be achieved only by using the property of unity, the unifying force, which is revealed in the desire to unite according to the method of Kabbalah. Nature is integral on its three levels: still, vegetative, and animate. The human being, evolving from the animate level, must himself recognize the need to “fit” in the general picture of nature as its highest integral part.
[99051]

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Rabash, “You Stand Today, All of You”:He says, “I do my part, and I agree that the Creator will give me what He wants, and I have no criticism.” Then he is rewarded with making a covenant, as mentioned above. In other words, the connection remains permanently because the Creator made a covenant with him for all eternity.

Making a covenant with the Creator and friends is a very important condition in our work primarily because this accelerates time. The surrounding environment commits to me and I commit to the environment. And then even when the desire disappears, I will have to continue in the work. This is precisely for what the covenant is intended.

The covenant is made for those times when we don’t want to connect. At such times, when we don’t have an inclination, attraction, or the drive to perform actions that advance us on the path, then the covenant agreement has to work, precisely during the descents.

So it turns out that a person must act despite everything. He gets support from the environment, as if he invested money in some fund beforehand, and now he gets it back. A covenant is an agreement about mutual responsibility.

When he is capable, meaning in states of ascent, then he invests himself, bringing everyone inspiration and the importance of the goal. And when he is incapable of this, when he’s in a descent, he gets back what he invested. It works like a battery that stores energy and afterwards releases it so that we get filled by one or the other. It helps a person, like a rectifier of an alternating current, even switching states in minus to plus, to positive work, to “direct current.”

“You Stand Today, All of You” symbolizes that the ascents and descents of every person, and likewise the ascents and descents of the relationships between people, and between man and Creator, all of this has to be “aligned” so that one constant state will be made.
[98831]
From the 1^st part of the Daily Kabbalah Lesson 1/25/13, Writings of Rabash

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Question: It is said that it is not the smart one who learns in Kabbalah. Then, why do you always ask whether we understand anything we learn in The Study of the Ten Sefirot? Isn’t The Book of Zohar enough for those who only have to feel? Can smart people really study?

Answer: Interestingly, spiritual advancement doesn’t depend on the knowledge we accumulate. This is clear and certain. The point is that apprehension and comprehension, knowing, comes when I put effort into unity, into the desire to connect with our neighbors, and getting outside ourselves, when we convince ourselves that the visible picture around us is in fact my world, part of my soul, and my enemies and adversaries are the most useful and closest to me.

In turns out that the opposite is true. On one hand, our advancement depends on it.

But on the other hand, we see that the Ari started to explain Kabbalah as if it were science in the contemporary meaning of the word. It was the Ari who opened the era of correction to us; it starts with him. In the 16th century, he added a scientific nature to Kabbalah; he started to present materials in a scientific way and for the first time ever he accurately described the structure of spiritual worlds, Partzufim, Sefirot, Lights, vessels, laws, degrees, etc.

After the Ari, several Kabbalists wrote such books, then, Baal HaSulam appeared and continued the same trend; based on the Ari’s books, he wrote The Study of the Ten Sefirot. It is a full tutorial with precise definitions and responses to numerous questions. In addition, he wrote a commentary to The Book of Zohar using scientific terminology.

Why do we need this? Maybe, it’s indeed enough to read the Torah with all those stories of exiting Babylon and Egypt and other events of ancient history? Yet, it is obvious that we have no clue about what exactly is described in them. When materials are presented in a scientific way, it becomes very clear to us that we are dealing with the process of approaching the Creator; whereas, when reading the Torah, we simply cannot locate our place in all these stories, nor can we sense the need for our internal changes or determine the means to do so.

This way of presenting materials was very good for the period when people were seeking the Creator through affliction. We should keep in mind that in the era of the Torah, the Prophets and Holy Scriptures, the Creator could be attained as a result of pretty simple efforts, as it is said: “Eat bread and salt, drink water, sleep on the ground, suffer, and engage in the Torah.” If one read the source, the Tanakh, following the above conditions, wanting to come to the Creator through the reading, one attained Him.

But then the egoistic desire “jumped” to the next level, and from this stage on, the former method of revealing the Creator became impossible. That’s why Kabbalists started to search for a different form of presenting materials—in the form of Mishnah and Talmud. These books speak of the same things that are described in the Tanakh, but this time in the context of laws. Things that the Torah explains in the form of morality were framed in the Talmud as a rigid structure: We take and give; if we take something, we owe the same thing back, thus, we either go through afflictions or are entitled to a reward.

In principle, the wisdom of Kabbalah talks about the laws of interconnection between the vessels and the Lights. The power of the Light of Infinity (Ein Sof – ES) is unchanging, although there are five spiritual steps. At the first stage, the Light goes through without any filters (directly) and is called Yechida. At the second level, the Light goes through a specific “filter” that lowers it to the level of Haya. At the third step, two filters lessen the Light to the level of Neshama, and so on and so forth until it reaches the level of the Light of Nefesh.

Many other laws act in this system, but the main thing is the relationship of the Lights and vessels. This is what the entire wisdom of Kabbalah is about; there is nothing else to it. It can be described in various ways. The authors of The Book of Zohar use their own method of presenting the material, the language of morals. From the time of the Ari, a rapid development of science and technology began; new generations required different scientific languages. But, in fact, the Ari wrote about the same things—about the relationship between the Lights and the vessels, about the laws that act in this system. We also study the worlds, Partzufim, the steps, in other words, the desires that have the screens and the corresponding Lights. There is nothing besides them anyway.

Thus, on our way to correction, we become more meticulous with the laws. For example, if my TV set doesn’t work, I explain what’s wrong with it using my sensations. I say, the colors are wrong: There is too much red, not enough green, and no blue at all. Yet, when a specialist steps in, he says: We need a special lamp that has certain characteristics in watts and lumens; we also have to solder this relay to that part.

When we go deeper inside, we start “playing with numbers,” with technical specifications. If one wants to talk about spiritual steps, he has to explain in detail what state he is talking about, what level, what desires, what screens, what Light. One has to use numbers that show me what he is talking about.

Vague definitions do not work. The same applies to modern day technologies; it requires ever greater accuracy in measurements settings. So, whether we like it or not, the scientific language of Kabbalah is closer to us, although we still cannot tell what’s behind it.

Let’s say, yesterday you were in one state, and today in another.

-“What is the difference between these states?” I ask.

-“Yesterday I felt a little better, although not quite well.”

– “I don’t understand. Give me more details, exact figures and more precise characteristics, the encoding that I can translate inside myself and feel the same. Give me the exact data instead of vague impressions.”

We have to unite with the general system, but how? How can we unite if there is no channel of connection that works at the ultimate frequency and that provides an ideal exchange of information?

Consequently, we have to become experts and know our “TV sets” properly, then we begin understanding the entire system. The system is ours. It is us!

The question is: What are the methods of acquiring this knowledge?
The way of achieving it is to nullify our personal understanding. This is called “faith above reason.”

Question: The school teacher told me that one plus one is two. I believe him, but then start checking it out. Do we apply the same method here?

Answer: No. In Kabbalah, a person acquires new properties and “weighs” everything on a new “scale”; we have to use a different type of intellect than previously. By changing internally, we transition to another sphere, into a different space, a new dimension; we have to use a spiritual arithmetic. Now, one measures and compares everything by its quality, rather than quantity; one plus one does not always equal two. It is an opposite world with a totally different “system of calculation.”

We begin acting in a completely different plane of reality that is still hidden from us. Why is it hidden? It is because it doesn’t correspond to our current sensations or intellect. It makes it impossible to apply conventional mathematics to the spiritual world.

It means that the one who is prone to changing one’s own properties is able to study, as opposed to the one who is smart and clever. As a result, our modified qualities “dress” into a new type of intellect. A person changes his desire and receives the “revelation” into it. This is an intellect of a higher level.

One shouldn’t be “smart.” On the contrary, a person has to cancel his current understanding and go against it in order to receive a new type of consciousness. One has to be smart enough to cancel one’s present understanding.

How do we do that? We have to understand only one thing: We need to depend on the correct environment and over and over again continue receiving its integral mind instead of having a mind of our own.

In this world, this approach looks totally unacceptable, whereas in spirituality, everything is exactly as it is described above: We unite with our very special group. The Creator brought us here and told us: “Unite with your friends.” We neutralize our mind and sensations and start uniting. How possibly can we agree to this? It is so hard to bow our heads and “loose ourselves” in the group.

We are brought to this state from Above, although we are still concerned whether we are capable of self-annulment. That is the question. Do we accept the destiny that is offered to us by the Creator? Do we run away from it? Do we continue using our energy in spite of everything that goes on with us and manage to put our mind aside?

Kabbalah is a difficult labor. It’s an exertion that influences our nerves, habits, and desires. It has nothing to do with the amount of knowledge.
[98555]
From the 3^rd part of the Daily Kabbalah Lesson 1/22/13, The Study of the Ten Sefirot

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Question: What is the meaning of the words of the Creator: “I wish they would leave me and my Torah would uphold”?

Answer: This means that man makes the wrong efforts, in the wrong place, at the wrong time, and for the wrong reason. There are many conditions that must be joined together.

First of all, one must organize a group. Without a group a person doesn’t know how to exit his ego. He can talk about this with pretty words, but in actuality, will not realize anything.

And in addition to this, one must be patient, to understand that it’s an accumulative process to which all our efforts are added, which then bring us results. It’s comparable to a meter, in which there are spinning wheels, and at a certain moment, suddenly the number on the display changes and a “1” appears instead of “0.” And then again the wheels spin for a long time until outside again the number changes to “2” and so on.

We must understand that weeks or months could go by until the meter changes to the next number. But the weeks don’t pass if at that time we don’t invest efforts. Here the person begins to understand that he has no strength or desire, that he isn’t able to do anything, and just wants to leave everything. The body pulls him to empty matters, and the main thing is not to feel his state as being a difficult one.
We already understand how this happens. Here the person needs to find himself support, “Support of the Light.” This means the friends who help each other. Our weakness is that there is no mutual help, and everything is built only on it. Strength is only in connection, and if the connection stops, then no one will have strength.

The Light illuminates from the other side and slowly increases my desire to receive by just one gram, and I immediately fall. I am ready to forget everything, lie down and do nothing, just to be left alone. At least from a physical standpoint it is forbidden to let ourselves fall in this way. The environment should put pressure on me, they should call me if I don’t arrive at the lesson, and they should wake me at home.

I must make these arrangements with my environment so that it will work on me. Also at home, I build such a system that won’t let me miss the morning lesson. I do the same with the friends. I prepare myself in such a way that my conscience will suffer if I don’t arrive at a lesson.

But I must prepare all of this in advance and not at the time of descent. I must worry in advance for something to commit me to arrive for the lesson even when I lack strength. I arrange everything in this way so that I can’t stay home; otherwise, what will my family say? I can’t make excuses each day that I don’t feel well. And the friends would begin to call and ask what happened to me, where did I disappear to, and it would embarrass me.

If I receive a burdening of the heart, then only these measures will work on me. In those moments, I myself am not able to do anything, but I feel that I prepared support for myself and so it also stands in my favor.
[98317]
From the 1^st part of the Daily Kabbalah Lesson 1/7/13, “Introduction to the Study of the Ten Sefirot”

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I have to feel the friend as a part of me, as the main part. Just like a mother feels her baby as the most important thing in the world. She cherishes the baby more than herself.

In order to do this, I perform different actions in the group that draw the Light that Reforms so that it will form the new attribute in me, the attribute of bestowal. Then I discover love towards those I hated before.

There are several stages along this path: First I come to the group and study with the friends. It would be better if I could get along without them—for example, if I could pay the teacher to be taught privately and so that the friends would go away. But the teacher tells me, “You need them; to the extent that you connect with them, you will be able to hear what I have to say, otherwise you will remain deaf.”

What kind of a condition is this? The more connected we are, the better we understand the teacher. This is very strange… there is nothing like this anywhere else.

Then the teacher together with the sources tell us, “If you love one another, you will feel the material that we study. You will not only understand it, but you will feel it; you will discover a new reality in the connection among you. If you connect, like the fingers in one hand, you will discover the upper reality, the upper world!”

That’s strange! So what should we do?

“Try,” they tell me. I begin to try, and if I really try to connect with the friends, I feel an aversion. There are conflicts and problems, mutual baseless accusations, and it is impossible to overcome this. It seems that it isn’t so easy. What is the argument about? It is about a spiritual problem: whether to connect in order to advance towards the Creator, or to separate. This isn’t an argument about minor issues in this world, but a spiritual argument between “Moses” and “Pharaoh.”

As a result, I feel helpless, and instead of love of friends, I discover aversion, and then hatred. Then I begin to work more and more intensively.

If, for example I have 50 kilos of hatred and I cover it with 51 kilos of love. Thus, I acquire a spiritual vessel. After all, we have tried as hard as we could to overcome the hatred with the help of mutual prayer, and as a result we now feel love between us.

This is the path to the spiritual world that we discover only in the connection between us—there is simply no other place it can be revealed. I hear this over and over again, until after several months I realize that that’s the way it is, until I accept it internally.

But now I don’t accept this; just like a patient who is allergic to a certain medicine, I am allergic to real spiritual love.
[98782]
From the 1^st part of the Daily Kabbalah Lesson 1/24/13, Writings of Rabash 

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