‘When Moses went to heaven, he found the Creator sitting and tying crowns to the letters. He said to Him: ‘Master of the world, who is holding You back?

He told him, ‘In a few generations time, there will be a man whose name is Akiva Ben Yosef.

He said to Him: ‘Master of the world, you have such a person, yet You are giving the Torah through me?’ He replied, ‘Be quiet! Such was My thought’ (Rabash, “What Is the Difference between Law and Judgment in the Work?”).

Question: It seems as though the Creator gave Moses something he did not desire. Is it possible to have fulfillment without a Hisaron (lack)? Does it mean that the Kli receives something it does not want?

Answer: The discussion is about Malchut, about law and not about desire. On the contrary, Malchut stands against its own desire; it requires work in concealment in observing the laws as “an ox to a burden and a donkey to a load”; only afterward does it become like “judgment.”

Moses is the quality of faith. That is, the work begins with faith, with Malchut, and only afterward turns into the reception of the Torah.

When the people of Israel united and came out of Egypt, they became a Partzuf, and then were rewarded with receiving the Torah from the first nine Sefirot.

Question: Before receiving the Torah, does Malchut resist the desire to receive for itself?

Answer: Yes, of course. At first, the work is directed against receiving; initially, it is only Malchut, the observance of laws.

Until we acquire screens, we must work in the quality of faith. That is, we must not see the light.

Moreover, while in darkness, we must constantly try to mobilize our strength. Because when the image of the Creator appears before us, it becomes a problem: there is such a powerful nourishment of the Klipot! Working in such a state is very difficult.

There is a mandatory condition: the Creator is revealed only after you have the strength to withstand Him; otherwise, the revelation you receive will harm you.

You would “sell yourself” to Him and become like a madman, fixated on Him, you would no longer want anything else. There would be no other force in you to create a kind of “iron partition” so that you would not become an absolute slave, sold into servitude to pleasure, but would remain independent.

You would have no freedom of action, and the Creator would compel you through the full force of His revelation.

This is forbidden because His desire is to make of you a free being.
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From the Daily Kabbalah Lesson 4/17/26, Rabash, “What Is the Difference between Law and Judgment in the Work?”

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Question: Why were we given this point of impatience, this evil?

Answer: It is so that we accomplish a great deal in life, so that we elevate this desire more and more, higher and higher, up to the level of the Creator.

Question: Which desire?

Answer: The desire for everything.

Question: You mean raising these egoistic desires to the Creator?

Answer: Yes.

Question: And what is the highest desire? What will we grow into from this point of impatience toward others?

Answer: To desire the Creator with the greatest passion.

Question: Does He want that?

Answer: Yes, that is exactly what He desires.

Question: So He wants us to have a passion for Him?

Answer: Yes. “Shuvu, bnei Israel, ad HaShem Elokecha” — “Return, O children of Israel, to the Lord Your God.”
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From KabTV’s “News with Dr. Michael Laitman,” 3/27/26

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Question: It is written that a person cannot lift a finger if it does not lead to pleasure. How can we do something without any pleasure?

Answer: We know that in no way, no matter what, can one make the slightest move if they do not benefit from it. Neither our spiritual body, i.e., the desire to receive, nor our animal body can move without food, without fuel.

The Creator does not need fuel, because His “matter,” if you can call it that, is the desire to bestow.

Our matter is the desire to receive, which is our foundation. This desire can be either with the intention to receive or with the intention to bestow. Both intentions are additions, like a cap placed atop the desire to receive that determines how it works, what drives it, and what motivates it.

In order to make any move with the desire to receive, you must give it the strength to do this action, i.e., energy, fuel, which is motivation, so the next state will be better than the current one.

You can plan for the importance of the next state compared to the present, and the ego will agree with this. You only need to tune it to this program.

We see people who run from morning till night over something they consider important. It may depend on upbringing, advertising, fear, or other factors; it doesn’t matter what, the main point is that a person can be programmed and trained, and one can acquire an inner program according to which he will work, because this will seem to him the most important.

But if the desire to receive does not regard it as important, it will do nothing, like a car without fuel. Thus, before we start working with it, whether for the sake of receiving or for the sake of bestowing, we must define its value system: what is more or less important.

Right now, for example, it is more important for me to go to sleep than to read a book. Even though I was interested in the book just half an hour ago, I decided I feel tired now, and it is more important for me to rest. But suddenly, in the middle of a dream, while I am reveling in it, I remember something more important and jump out of bed.

A person is constantly choosing what is preferable. Only what is more important at the moment draws strength from the ego.

When I am asleep and told to get up for the lesson, even though I got up yesterday, the day before, and for the last five years, I just do not have the energy or fuel to get up. But if I perform all sorts of “operations” on myself and convince myself, then suddenly I see that where I had no strength to get up, it appears, and I suddenly get up with ease. That is, I did some “brainwashing” and prepared my ego for this.
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From the Daily Kabbalah Lesson 4/19/26, Rabash, “Moses Went”

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For this reason, when a person comes into a descent, he should not be startled and escape the campaign. On the contrary, this is the time to make a heartfelt prayer (Rabash, “What Are the Four Qualities of Those Who Go to the Seminary, in the Work?”).

Question: What kind of advice is this? If I were able to offer a true prayer from the depth of the heart, I would not call it a descent.

Answer: I do not know how you define ascents and descents. A descent is characterized by your distancing from the Creator; an ascent is your drawing closer to Him.

So what is a descent? It is when you see your true state: your Kelim have become coarser, your desires have worsened, and your mood corresponds to that. If you weigh all this, you see yourself as such. And this is the time for prayer.

And when else can you ask? Can you really turn to the Creator in a state of ascent?

Comment: When I am in a descent, I cannot ask Him for anything.

My Response: Why? You feel yourself in a descent, but Him, you feel as exalted and powerful.

Question: But it is said that when I fall, everything around me falls together with me?

Answer: That too is a kind of descent. And when can you raise a true prayer?

Comment: When I am just beginning to descend, maybe something can still be done, but not when I have already reached the very bottom.

My Response: If you are at the lowest point, then nothing can be done. In the lowest descent, a person has no strength at all. He must go through this point as if by inertia.

During a descent, when you cannot pray, you must try to do something, seek some means of exiting it. For example, when I work on a book, there are periods when I cannot write. Then I edit existing texts. If I cannot work with the text, I answer questions, do some simpler work. If I cannot do even that, I go and engage in something distant, unrelated to writing the book.

In order to find a means, one must use everything possible. Any means by which you wish to advance is called a prayer.
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From the Daily Kabbalah Lesson 4/11/26, Rabash, 1988 “What Are the Four Qualities of Those Who Go to the Seminary, in the Work?”

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