Question: Where do the Reshimot come from?

Answer: The Reshimot (spiritual informational records) that exist within us are the Reshimot from the shattering of Adam HaRishon.

Once, I existed in the best possible state, but I fell and lost everything: the screens, the intention to bestow, adhesion with the Creator, and the sensation of fulfillment. Now I find myself in my present state.

However, all the intermediate states I passed through during my descent remain within me, and now, through my own free choice, I must attain each of them in reverse order. I must reach the same degrees along which I descended.

The Reshimot awaken within me, and I have no control over them. First, the Reshimot of animalistic development awaken. I am not even asked about it; I simply develop on the animate level for, say, a million years.

Then, 5,000 years ago, my soul began to develop, and from Abraham onward, a new, gradual stage of its development began. This development takes place within the same desire to receive, but I am still not asked anything, I simply realize the Reshimot that exist within me, and in this I have no choice whatsoever.

The Reshimot fell into the animalistic world. The soul descended from the level of the end of correction down to the Machsom (barrier), and then fell below the Machsom, into the lowest state. Now, from the lowest animate, corporeal degree, it rises toward the Machsom. Just before the Machsom, it begins to feel the Achoraim (posterior side) of the first, lowest spiritual degree, let us say, the AHP of Malchut of the world of Assiya.

Within my heart, within my desires, I feel the point in the heart, a point of the Achoraim of Malchut of the world of Assiya, and then I enter a new, special, unique stage of development. I feel a certain duality: there are two forces, two states, two worlds, two factors acting upon me, and I am under the influence of either one or the other, or both together.

All our states come from this, and the more divided I become between the two, the more unbearable these states become. As Rabash says, it is good to live either in this world or in the future world, but there is nothing worse than hanging between heaven and earth.

However, some manage to receive pleasure from both worlds: look at religious people. In contrast, the righteous raise this world to the upper world and likewise taste the pleasure of both.
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From the Daily Kabbalah Lesson 7/28/26, Rabash, “What Is the Prohibition to Teach Torah to Idol-Worshippers in the Work?”

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Question: Can we say that opposite the sensation of the Creator’s greatness stands the sensation of a person’s own greatness, when he attributes various things to himself?

Answer: I would not say that this is a sensation of a person’s greatness. Perhaps there are such intermediate states, but in a more advanced state, a person simply knows that he himself is capable of nothing, that if the Creator does not do something, he will not be able to move. Yet he has no strength to call upon the Creator. It is very simple: you have the possibility of being saved from death, but you cannot ask for it.

Ultimately, a person is led to a state of an increasingly correct, increasingly acute lack (Hisaron, an unfulfilled desire). Through all these intermediate sensations of lacking knowledge, spirituality, and so on, you are brought closer and closer specifically to the sensation of a Hisaron caused by the absence of connection with Him.

Focusing on the Creator, directing one’s attention toward Him, is the final thing, and it is very difficult.

The words “And the children of Israel sighed from the work” refer precisely to such a state when they cannot find a connection with Him so that He will help them. This does not mean that He does not want to help or that they are mistaken; they stand opposite Him and are unable to ask.

Question: Is it perhaps because He is not sufficiently great in their eyes?

Answer: One can say that as well. His greatness is certainly revealed there, but the person is unable to ask. He feels that he is incapable of it; he neither sees nor senses it.

Once we gave the following example: a person is at the center of a sphere, while the Creator is all around it. From within, only one thin line leads to the Creator, and I must scan the entire sphere repeatedly before I finally manage to enter this narrow “tube” and ascend through it to the Creator.

I must find the precise inner definition, discernment, of who I am and what this “tube” is. In spirituality, there are no such tubes; one must understand what this desire is, what kind of connection can be established with Him, and who is He who responds to my appeal. In order to bring together these three factors—I, my connection with Him, and Him—a person can be said to scan the entire sphere several times until he feels this thin line.

We must not forget that the sensation of heaviness is a constant call for us without which we would not make efforts. However, it must not become a goal that brings joy.

Coming out of a state of heaviness indicates that we have already realized it, examined it, and clarified that there is no connection with the Creator in it. We then move to the next state, where we again encounter the same sensation, and so on, until we arrive at the correct analysis. All these states are intended precisely to bring us to the point of contact between three factors: I, Him, and the condition of connection between us.
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From the Daily Kabbalah Lesson 7/28/26, Rabash, “What Is the Prohibition to Teach Torah to Idol-Worshippers in the Work?”

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Inclusion in one another is the only action that we are constantly performing, whether we want it or not.

Everything in our world is based on mutual inclusion: the processes of absorption and assimilation, the processes of excretion that take place in the body, various kinds of chemical reactions, the attraction or repulsion of bodies, their behavior in a magnetic or electric field, and so on. All of these are examples of mutual inclusion, which are based on the actions of the spiritual vessel and the light.

When we look for a way to measure the quality of our actions, we must always evaluate the degree of our inclusion in others; in other words, to what extent I can include myself in as many souls as possible—not in children, not in adults, not in the actions of the still, vegetative, animate nature, or man—but in souls.

Souls are points in the heart. Therefore, when I come to such a large congress, where thousands of points in the heart gather into which I intend to include myself, this is the most effective action for my spiritual advancement. It is the strongest action that can possibly take place in reality, in all the worlds.
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From KabTV’s “Kabbalah for Beginners,” 10/27/10

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In his articles, Rabash says that one must continuously change one’s environment, one’s group, as this is the only factor capable of accelerating development. But accelerating alone changes nothing! The Reshimot are already within you; you must go through all the planned states. The question is how quickly you go through them and what your attitude toward them is.

If you go through a certain state and relate to it positively, meaning you realize that it is connected with development, then you always feel what is happening as good and positive. But if you do not want to go through something and are forced to do so through suffering, then you experience what is happening negatively. Your inner, personal sensation change according to your attitude toward what is happening.

One can give the example of an operation. I was having difficulty breathing and I waited two weeks for the surgery. But if I had not been suffering and had simply been told, “You have to lie down, and we will cut you open,” then what would be the difference between that and this?

It really was a miracle. I remember arriving for surgery. I could not wait any longer. I lay down on the operating table and waited only for the anesthesia  so I would wake up a different person. That is exactly what happened! It was a fascinating sensation. What joy I felt as I lay down on that table! I felt no fear. only the desire for this state to end.

This accelerates time, and at the same time, a person experiences pleasure instead of suffering.
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From the Daily Kabbalah Lesson 8/4/26, Rabash, “The Klipa [Shell/Peel] that Precedes the Fruit”

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