There are things that we attain, and there are things that we do not attain, and we speak about them, as scientists do in our world. Among them, are those who harbor hatred for each other.

Do you know what the envy of scientists is like and the depth of the hatred involved? It represents the most highly developed ego in our world. The same thing happens in spirituality at very high degrees, because this does not concern the realm of animal desires, money, or honor, but the realm of knowledge, of my “I.”

It is not that I bought some car, and you bought a bigger one. That is not what we are talking about. Here the envy is in attainment, the most significant thing that can exist in a person. Just look at what they do to one another in this world because of it!

And in spirituality, one who rises higher may see different causes than one who is at a lower degree.

Suppose you were to write down what you have gone through, and part of it might be something you have not yet experienced, but you present it as the underlying causes, as something that merely organizes the state you are in. Just start writing, and you will see that this happens to a person constantly.

What you have personally experienced is the truth, because you cannot argue with one’s own feelings: what has clothed within the Kli is not in question. But if you begin to speak about the causes, about what is above this—and you will undoubtedly speak about that as well, even if you are at a small degree—you can be mistaken in this. Therefore, no one has the right to publish anything, and not only because of the politics in this world, but because he can be mistaken in spirituality in a very fundamental way.

With someone who has not crossed the Machsom, even more so; he should be very careful about what he writes.

But even after the Machsom, you can write only about the degree you are on. And as for what may be above this, someone will come from the next incarnation and shatter all my assertions. In fact, throughout life, this is exactly how it is, and not otherwise. Therefore, there is no certainty; it exists only up to a certain degree.

But we do not need anything more, because in reality, it is not important. What do I care about the higher causes, whether I am mistaken about them or not? We see from our own lives that whether we are mistaken or not, it changes nothing. Ultimately, only the amount of effort matters, not whether you understand it intellectually or not.
[360235]
From the Daily Kabbalah Lesson 8/10/26, Rabash, “What Is the Gift that a Person Asks of the Creator?”

Comment: As far as I know, ordinary religious people have the greatest desire to receive.

My Response: The Book of Zohar says such a person wants to “swallow” this world to some extent, so he and his children will be happy here. He also wants to be happy in the next world. It is like he is contributing to the “world-to-come fund,” so something is left for afterward.

This is a natural human desire that cannot be considered bad. This is how a person works if he has not come to genuine work for the Creator, and this is how the masses work. People follow the commandments, do everything necessary, and the truth is, this is how it should be; the framework is needed anyway.

Until a person reaches a high stage of soul development, when he needs the upper one, to really approach religion in the middle line, they will be religious at a level below the middle line, which is called Domem de Kedusha (the inanimate level of holiness or the holy still).

Below the middle line, before development begins in it, there is a point called a religious person in the sense of this world. You see such people, for example, in Bnei Brak [Israel]. This is an inanimate level of holiness, and that is good. Such a person fulfills the Torah and the commandments through the material actions of this world and hopes to receive reward in both this world and the world to come. Everything is in order.

They should not be told what true correction is because they are not yet able to come to it. “Do not put obstacles before the blind.” You just need to not interfere with them and protect them, as Kabbalists have done for all generations. After all, all the holy books were written by people who attained spirituality, Kabbalists, who wrote in such a way as not to touch the people, taking care of them, as they say, “wearing gloves.”

What can you do if so many people have not yet reached development as part of the overall advancement of mankind? We must wait. Man has lived on Earth for tens of thousands of years, and you can see how it manifests: from the time of Abraham to the present day, only a few have really sought to come to religion through the middle line. And without desire, nothing can be done.

Once a person starts wondering, “What is the meaning of my life?”—meaning life in this world in general—and is already striving for spirituality to experience real life there, you can already talk to him. Before then, do not touch him because he will not understand you. His desires, his inner part, are not yet ready to accept anything.

Therefore, if a religious person, what is called a “Jew,” wants to fulfill the Torah and commandments as he was taught, and receive reward for it, please, it is very commendable; this maintains him as a part of the people, saves him for the next correction, which will come when the Creator slightly illuminates his point in the heart. Then he will feel it and begin to develop.

The religious unknowingly think that I am against them and that something is wrong here. I am not against them; we do not touch them at all. We only want to gather those who already feel a point in their heart, who are wondering: “What is the meaning of our life in this world?” for whom such a life has no meaning. For them, we have an answer: Each of them has been chosen to begin their own personal correction.
[360322]
From the Daily Kabbalah Lesson 8/12/26, Rabash, “One Should Always Sell Everything He Has and Marry a Wise Disciple’s Daughter”

Question: It is written that a person must become convinced that he is incapable of doing anything about their state, and then turn to the Creator. Where does the stage of restriction (Tzimtzum) come into this?

Answer: Restriction occurs after a person has fully realized their state. This is described in the story of the exodus from Egypt. Restriction occurs when a person receives strength from above, after he himself, through his own efforts, has come to recognize the evil.

As it is written in the Torah, he experiences the “seven years of plenty,” followed by the “seven years of famine.” Initially, he believes that by receiving, he will fill himself and achieve all kinds of success, seeing some benefit in this. But then he sees that the spiritual development of his desire to receive leads, on the contrary, to this desire becoming empty. This is manifested as weakness, an inability to do anything, a lack of desire, apathy toward this world, and it seems we do not succeed in it. Naturally, a person resists this state because otherwise he would simply leave the path.

And then he reaches the state of “Pharaoh,” when the “plagues” overtake him. In other words, we do not despair in our work; rather, we enter a period of blows. If it were not for these blows, we would in any case be prepared, so to speak, to quietly die. However, these blows come in order to clarify the point of “Moses” in relation to the point of “Pharaoh” within us. Both begin to grow from the state called the “seven years of famine.”

But this is only on the condition that, during these seven years, a person “builds Pithom and Ramses”; that is, he sweats and labors, even though he feels that he is in a bad state. And then, upon completing this entire process of opposition between Moses and Pharaoh, a person reaches the point where he “flees from Pharaoh.”

At that point, he already goes, to some extent, above reason: He agrees to flee from his desire to receive “in the middle of the night,” simply so as not to touch it to the extent that he has recognized it as his ruler. And all of this is still before the Machsom! A person has discovered how much evil his desire to receive causes him.

Then, according to the principle “I labored and found,” he receives the strength of restriction from above. But one must always understand to which degree the particular strength of restriction that he receives corresponds. When leaving his Egypt, he receives this strength at the very lowest degree: it corresponds to the desire to receive that he developed in “Egypt” during the “seven years of plenty” and to the evil that he recognized during the “seven years of famine.”

In other words, this is still a very small desire to receive’ you could say, one corresponding to this world. As Baal Sulam says, if we take all the desires of this world, they will be like a spark, a “faint illumination,” in comparison with spiritual desires.

Therefore, a person still lacks the degree that would enable him to hold himself in spirituality even at the smallest level. This is the “crossing of the Final Sea,” the “three days in the desert.” Nevertheless, the exodus from Egypt is already birth, the birth of the screen.
[360494]
From the Daily Kabbalah Lesson 8/17/26, Rabash, “What Are Commandments that a Person Tramples with His Feet”

Related Material:
On The Other Side Of The Final Sea
Be Prepared To Escape
The Miracle Of “Coming Out Of Egypt”

Question: On one hand, it is considered that in spiritual work one needs to have a great Hisaron (deficiency, desire), and on the other hand, faith. What are these two poles?

Answer: These are two opposites. The point in the heart is neutral. It is the beginning of the middle line and it is positioned in relation to the light, which always comes into the middle line. And the two opposites, the two extremes, are the qualities of the Creator on the right and, as it were, the qualities of the creation on the left.

These two forces, receiving and bestowing, have been given to you so that you can begin to use them within yourself in the proper proportion. To the extent that you are able to take from the right line, you should take the same from the left line and correctly combine them so as not to be dependent on either one, while constantly being aware that these forces within you are needed in order to attain the goal.

We should use them only in this way. Otherwise, I have no need for them—neither the quality of receiving nor the quality of bestowing. If I use them without a purposeful intention, then I am simply in a Klipa (shell. impurity), either on the right or on the left one. Their proper use occurs when I am between them and want to attain the middle line.

The middle line means that I, and the action I am performing at this moment in order to combine the right and left lines, and the Creator whom I want to attain are all connected together at a single point. In this way, I truly perform the correct action and build the middle line.
[360378]
From the Daily Kabbalah Lesson 8/13/26, Rabash, “What Is Do Not Add and Do Not Take Away in the Work?”

Related Material:
In the Balance Between the Two Lines
How Is the Middle Line Created?
Inseparable Opposites