منشورات

Question: You say the rest of the world does not possess the key to solving problems. How can we convey this key to the world?

Answer: I think that even if we all started shouting about this from every corner and I continued writing articles about the threat of annihilation, the people will still not wake up. After all, we know the stage of development the masses are at. Even in a developed society, people are unable to perceive the spiritual idea embedded in this. We cannot expect any response from them.

In other words, I must act regardless of the reaction. After all, I am the one acting, not them! I am activating the law of advancement according to which all mankind must make its qualities resemble the qualities of the Creator and attain His level. I activate this law because I have received this knowledge from above. A few dozen other people here also received it.

Why do they possess this understanding and awareness? Because they have reached this level in their own development. If a person has not yet developed to the necessary level, no matter what we tell him, it will be a meaningless mantra to him, one of many.

Even if such people hear about it, write it down, and repeat it, what good would it do? There is nothing more foolish. Can they possibly act in this direction? Of course not! If they are psychologically attracted to it, that is great. On an ordinary human level, this is a good thing, just like many other things.

Therefore, although we undoubtedly need to work on dissemination, our primary work is internal rather than external.

In that case, one might say: “If so, let’s curtail our dissemination efforts and pour all our energy into working in the group!” But the fact is, we cannot do without external support or without drawing in new forces from outside. Therefore, we cannot do without dissemination. In addition, lifting all the students of the outer groups by just one millimeter is equivalent to lifting ourselves by ten meters!

Therefore, we need both components of our work. Baal HaSulam writes about this that we need to spread Kabbalah among the masses. But, of course, in this environment, we cannot expect the specific reaction we desire from that environment. Things unfold there according to the laws governing the masses; whereas we operate under the laws that apply to the individual. Therefore, it is our responsibility to act.

From the masses, there will only be support; they will follow you, but to make this happen, you must distribute our material among them. Yet it is you who must lead the way. You yourself must constantly adjust and refine the direction of the goal, and pull everyone along with you! There is no other way.

Therefore, you should not shift the responsibility onto someone else. It is written that those who deal with the external aspects of the Torah instead of the internal are to blame for everything, but what difference does it make to me? Can I afford to wait for them? They will not do anything, they are incapable of it. I am duty-bound to act! That is how everyone must think.

We must also teach this in external groups: a person who receives knowledge becomes an active participant in the work. Therefore, we must lead them to sense the obligation that rests upon them.
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From the Daily Kabbalah Lesson 6/7/26, Rabash, “What Are the Times of Prayer and Gratitude in the Work? ”

Question: If the surrounding light begins to enter the Kli, why do the descents become increasingly difficult?

Answer: The surrounding light cannot enter the Kli; that is impossible. It enters the Kli only when it becomes inner light.

The surrounding light constantly shines upon a person: sometimes from the front, during a state of ascent, and sometimes from the back, during a state of descent.

The state itself is always the same. The only difference is what is being revealed at that moment: the light or the Kli. Everything depends on the side from which you are viewing the state—from the side of the Kli or from the side of the light. This is how it is experienced in one’s perception.

When the Kli becomes like the light, there is no longer a distinction between ascents and descents; everything is light. A Kli with a screen is felt as the light itself.
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From the Daily Kabbalah Lesson 6/13/26, Rabash, “And the Lord Appeared to Him at the Oaks of Mamre”

Question: We say that ascents and descents yield two results. On one hand, a person is shown how far he is from the goal, and on the other hand, it becomes more important to him. Where does this feeling of importance come from?

Answer: The goal becomes more important to us because a person invests himself, his efforts, in it. This happens just as it does in our ordinary lives.

If I invest a lot in something, I bring a part of myself into it. And because I love myself, I cannot give it up anymore. I sacrificed so much for it, tried so hard, worked so hard, cared for it so much, I cannot just abandon it. Thus, the goal and the whole undertaking become very important to a person.

Moreover, as he advances, an increasingly strong surrounding light influences him according to his investment and his work. This light fills a new Kli, the point in the heart, and a person feels that true life comes from there. And he feels the rest of his animate life as temporary and of having less and less importance for him.

A person comes to the realization that spirituality is more important than corporeality, while still here, when he enters simple concealment. He already begins to sense that the upper force exists, and in some way feels the presence of the Creator. Then all events that happen to him in life, and everything that happens in the world around him, lose their significance. The surrounding light radiates eternity.
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From the Daily Kabbalah Lesson 6/13/26, Rabash, “And the Lord Appeared to Him at the Oaks of Mamre”

At present, we are in a state where development begins from a point that is simply a desire to receive. What is this Partzuf that begins from a point? It is the degree of the intention for the sake of bestowal.

The question is: What is desire and what is intention? In spirituality, it is not the desire that is taken into account, but only the intention for the sake of bestowal. The magnitude of a Partzuf is the height of its intention, and according to the degree of that intention, it already receives for the sake of bestowal.

Therefore, in our domain, below the Machsom, “there is no judgment and there is no judge”; everyone does what pleases them. Indeed, there are neither commandments nor transgressions here, because all commandments and transgressions exist only in the intention. “For the sake of receiving” is called a transgression, and “for the sake of bestowal” is called a commandment.

We are still below, in what is called the imaginary world, beneath the line of life and the line of death. Above the Machsom, when the soul is immersed in the Klipot, this is called the line of death, the state of death; and when it is immersed in the right line, this is called the line of life. But we are below all of that.

From this, we must understand that intention, direction, connection, and a passionate yearning for the Creator are, in essence, the measure of a person in spirituality.

What is meant is not the desire itself, but the degree of one’s orientation toward the Creator, the extent to which a person’s heart passionately strives for and longs for the Creator. One’s spiritual state is measured accordingly.
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From the Daily Kabbalah Lesson 6/6/26, Rabash, “Why Is the Torah Called ‘Middle Line’ in the Work? – 1”

Question: Is egoism important for our development?

Answer: Egoism is not merely important for development, there is nothing besides it. It must not be suppressed; it must develop.

We must be concerned with its correction and proper use, not with suppressing it, because egoism is our nature, the desire to receive. It is impossible to destroy it.

The entire world is one great ego operating on different levels: still, vegetative, animate, and speaking. And the purpose of the world is to come to the full utilization of the power of egoism, not to destroy it.

Do you want to destroy matter itself? That is impossible! You can turn a person into a plant by giving him the appropriate injection. Of course, he will feel less and suffer less, but how long can such a state be maintained, even with the help of various methods?

Therefore, neither religions nor various methodologies are the solution. This is already becoming clear.
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From the Daily Kabbalah Lesson 6/10/26, Rabash, “What Is Above Reason in the Work?”

Comment: A person is a desire to receive for himself. One will never ask for suffering.

My Response: Correct, a person wouldn’t ask for it, but what is suffering? Various desires are revealed in a person that differ from the desire of the Creator, yet they must be completely similar to Him.

The Creator shines on a person against every desire, and then gradually they begin to feel that something is wrong, although they still do not understand what is happening. These sufferings are the realization of our difference from the Creator.

Even now, whatever the reason for my suffering may be, it is a sign that in some way I am different from Him. This happens on the animate level as well as on the highest spiritual levels. Any suffering is due to the lack of similarity to the Creator, the discrepancy between the Kli and the light. Such a revelation pushes a person toward the goal. You do not have to be highly intellectual for this. If we pay attention to it, we can accelerate our development and awareness of it. But if we do not pay attention, we receive even greater suffering.

Question: What should we pay attention to?

Answer: To what is the source of suffering.

Comment: But I do not know what that is

My Response: What is knowledge for you? It is what you heard from someone or read in a book.

Knowledge is the receiving of light in the Kli. If a person simply suffers, this does not yet mean that he knows. “To know” means to attain the source of suffering. Gradually, it is revealed to a person how he can attain his source. And then you should only desire to investigate it, to work against suffering.
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From the Daily Kabbalah Lesson 6/10/26, Rabash, “What Is Above Reason in the Work?”

Question: How can a person know that he has exhausted his entire measure? Or is this revealed only at the very end?

Answer: Only at the very end does a person discover that he has exhausted his entire measure and stands before Yam Suf (the final sea), which he must cross. This means that he has already gone through all the qualities and made all the discernments required during the period of preparation. Whenever someone cried out, “When will it happen? When?” Rabash would answer: “The Creator’s salvation comes in the blink of an eye.” Wait, it can happen at any moment.

Every next moment may be the decisive one. And every time you are filled with disappointment and despair yet continue searching for new strength in order to advance and reach the goal despite everything, it may happen that this time, instead of once again trying to move forward on your own and making use of new opportunities, you suddenly discover that you have nothing left. No more strength. No more means. You have reached the final sea, and all that remains is to cross it.

Question: But perhaps instead of constantly trying to find new strength and new means, would it be better to simply tell myself that I have exhausted everything, and reach a state of complete despair?

Answer: You cannot leave the path halfway and say: “I have tried everything. There is nothing more for me to do.” Because this point of faith above reason, the crossing of the final sea, is revealed precisely through your continued pressure and efforts to break through and move forward.

Usually, after a period of discouragement and disappointment, you begin to search for what else can be done. You do not know what to do, and it seems as though all possibilities have already been exhausted, and nothing remains. It is precisely this search, together with the inability to find any solution, that gives birth to a genuine demand, a true cry to the Creator.

And from that cry, the gates of holiness are opened.
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From the Daily Kabbalah Lesson 6/13/26, Rabash, “And the Lord Appeared to Him at the Oaks of Mamre”

Question: How can intention be measured? Either it exists or not.

Answer: Intention can be measured in degrees, in kilograms, in anything you like. Suppose we have a desire that is divided into four phases, or into five altogether if we include the root phase. These five phases are further divided into five, and then again into five, and so on.

According to the degree of desire upon which I am able to clothe an intention for the sake of bestowal instead of an intention for the sake of reception, I measure my level.

But first I must acquire an intention for the sake of reception. This too is not simple; all of this takes place beyond the Machsom (barrier). Thus, if I am able to cross the Machsom, acquire an intention for the sake of reception, and then correct it into an intention for the sake of bestowal, the magnitude of the desire upon which I can place this intention determines the magnitude of the intention itself.

For example, I want to drink a cup of tea. My desire may be as small as one gram, or it may be a hundred kilograms. We know from our own experience that our desires for the same things are constantly changing.

Let us say that right now I want to drink tea with an anticipated pleasure of ten kilograms, and I want it with the intention to receive. If, after a restriction (Tzimtzum) and the necessary preparation for “for the sake of bestowal,” I am able to change the use of that same desire, then the magnitude of my intention for the sake of bestowal will be ten kilograms.
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From the Daily Kabbalah Lesson 6/6/26, Rabash, “Why Is the Torah Called ‘Middle Line’ in the Work? – 1”

Question: How does a person develop fear under conditions of double concealment? How can he push off from this state?

Answer: How does a person develop fear? In truth, it is impossible to develop it. Each time, a new concept opens up in a person, one more significant than the previous one.

For example, I possessed Aviut (thickness of desire) at the level of Shoresh (root); now, let us say, I have received Aviut Aleph. What will I fear on this new level of Aviut if all my previous experience applies only to Aviut Shoresh, to the previous lower degree?

Consequently, on the higher degree where I have now arrived, I have no experience, nothing. Everything I used to fear now has no effect on me. Why? New Reshimot (spiritual records) are being revealed.

“Nothing disappears in the spiritual.” It is simply that the next degree covers all the previous experience, and I know nothing on it. On the new degree, nothing works—not the former fears or, on the contrary, anything that I had previously acquired.

Therefore a person can never learn about a new state on the basis of his previous state. Until the very end of correction, as he passes from degree to degree, he must first fail and fall, lose all his previous attainment, receive a new Reshimo, and, armed with it, begin again to carry out sorting, analysis, and correction.

It is said that every moment a person is completely new. That is, each time he is born anew, like an infant, and again he begins from a zero state. From the previous state he cannot carry anything over into the next.

Perhaps something can still be done since there is the general and the particular. Therefore every state includes all the other states that can exist in reality. If you have passed even one degree, you already have some understanding of the entire general cycle. But along with this, every state is above reason.
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From the Daily Kabbalah Lesson 6/13/26, Rabash, “And the Lord Appeared to Him at the Oaks of Mamre”

When a person is truly ready to leave their present state and move on, no matter what that new state might be, provided it is not the current one, they become like a seed that has rotted in the ground, ready to lose its former shape, unwilling to take anything with it, and desires only one thing: to attain a new state at any cost, and grow. And then they enter that state.

Such a demand must accumulate within a person. This happens gradually, without unnecessary haste, calmly, and with composure, accompanied with the awareness that this is necessary and it cannot be done otherwise.

Ultimately, a person reaches a state where he understands that it is absolutely unbearable for him to continue to be with himself the way he is. Therefore it is said that he abandons his knowledge, and is awarded higher knowledge; he becomes wiser.

But this does not mean that he comprehends all the wisdoms of our world; this knowledge is of an entirely different kind. We can see from the example of genuine Kabbalists who have attained great spiritual degrees that were not necessarily so experienced or adept at navigating all the little intricacies of our world.

They understood the true nature of our world perfectly. But the Kabbalist’s special knowledge does not extend to the the artificial constructs built upon that nature, things created in opposition to nature, or to what relates to our society with its contrived laws, that is, to everything that does not directly follow from the laws of nature. In this regard he will not be wiser than other people.

The knowledge that a Kabbalist acquires is the knowledge of a higher degree. But as to how to steal more from a bank, you will not learn that, so do not expect it. This is not merely because stealing is forbidden, but because everything devised by humans—all those laws, principles, and rules—are artificial and unnatural things.

A Kabbalist, who rises from degree to degree, acquires a higher mind. One might even say that with each step this intellect becomes increasingly removed from this world.
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From the Daily Kabbalah Lesson 6/13/26, Rabash, “And the Lord Appeared to Him at the Oaks of Mamre”

One who advances by faith, by rising above reason, attains a higher reason.

In truth, a person is unable to go above reason. How can he part with his reason? For him, it is like separating the head from the body.

What does above reason mean? Reason is the self. This is the name for all the information about what I must do with my will to receive—the entire program of how I must fill it, what to do with it, and how to relate to it.

If I were to cast aside all the knowledge I have accumulated over the years within me, and retain only the most primitive instincts that even a small child has, could I possibly exist in such a case? Thus a person is not capable of wanting to free himself from his knowledge because it constitutes their very nature.

What we eventually arrive at is the recognition of evil. When I understand that everything within me—my insights, experience, understanding of how to act in different situations, what to do and how to behave, and everything that constitutes the inner me—is incorrect and flawed, then I renounce my knowledge, reason, and experience, and separate myself from them completely. I understand that all of this is evil because I realize that it cannot help me reach what I want.

What can help me pass into another state, the state in which I would like to be? I need to receive the reason from that state into which I want to enter, its knowledge. From here despair comes to me, and within me grows a demand, a prayer.
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From the Daily Kabbalah Lesson 6/13/26, Rabash, “And the Lord Appeared to Him at the Oaks of Mamre”

Question: What would you call a sincere connection?

Answer: It is when you are understood. But that isn’t necessarily a good thing either. A person is left with very little of their true self in such a situation. After all, it is true that we don’t really want to open up.

Question: Yes, we are guarded, of course. So, what is a sincere connection?

Answer: I don’t know. It is when you feel at ease with a person. But with whom can you feel at ease, and consistently feel at ease?

Comment: That is also a problem.

My Response: Of course.

Question: What is a genuine connection?

Answer: A real connection is one in which you love a person and constantly want to do good for them.

Comment: You suddenly turned everything upside down. Instead of it being good for me, you say it should be good for the other person. And that is called a connection.

My Response: Yes. When I feel that I want to do good for them.

Question: If we are speaking about the upper one, about the Creator, what is a real connection?

Answer: That involves an equivalence of form. It means that I relate to the Creator in the same way that He relates to me. For that, I must change my nature, which, incidentally, is the nature He created in me. Therefore, I must ask Him to change it. That request itself is the connection.

Question: Can such a request be sincere?

Answer: Partly. Until I ask with complete sincerity.
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From KabTV’s “News with Dr. Michael Laitman,” 6/5/26

The desire to receive is destined to be filled with the light of the world of infinity. Just as it was infinitely filled before the Tzimtzum (restriction), so too will it be filled after it, in Gmar Tikun (final correction).

This marks the fundamental difference in method of Kabbalah: we never deal with the desire itself. Instead, we acquire an intention for the sake of bestowal through the surrounding light (Ohr Makif), which brings us this intention, that is, the quality of Bina within Malchut.

All other methods cannot make use of the surrounding light because they have no connection to the spiritual source from which this light descends. Therefore, they turn directly to the desire to receive and conclude that it is the source of all evil.

From this they reason that evil must be eliminated. In other words, a person should desire as little as possible and restrict his negative qualities. But this is like cutting off a person’s hands. He may no longer be able to cause harm with them, but has anything truly been corrected?

Therefore, both the desire to receive and all the actions performed upon it remain intact. This is the fundamental difference between the method of Kabbalah and all other methods, a difference that will become increasingly apparent in the near future.

Today, various circles and clubs have sprung up around Kabbalah, each presenting its own interpretation of what the method is. Amulets, red strings, Tarot cards, and a myriad of other beliefs, there is no shortage of such things. Yet all of this serves, indirectly, to clarify what the wisdom of Kabbalah truly is, so that it may emerge as clear, pure, and authentic.

I am glad that all these things are flourishing today. It is a sign that clarification is approaching. These methods should not be suppressed. If, according to the desire to receive, there is still a need for them, if someone can find satisfaction in them and derive some fulfillment, then it means that person has not yet fully examined them. And if he has not examined them fully, he must remain with them for the time being.

That is why Kabbalah does not attack or destroy any method. Kabbalah says that each one has its place and its time, because all of them arise from the human desire to receive. People invent them, develop them, and believe that they can fulfill themselves through them. Until a person reaches recognition of evil and realizes that these methods do not truly fulfill him, he must continue along that path.

Therefore, everything has a right to exist: Chinese methods, Indian methods, and all the others. The more they are allowed to develop, the sooner their limitations will be revealed. Just as we must not suppress the desire to receive, we must not suppress any method that appears capable of satisfying that desire.

But we know that, ultimately, there is no alternative to the wisdom of Kabbalah, the method for working with the desire to receive, because that desire is the entire matter of creation. Trying to go against nature will not help us, because nature stands above us.
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From the Daily Kabbalah Lesson 6/10/26, Rabash, “What Is Above Reason in the Work?”

Love disarms and deprives another person of their evil energy, and yourself as well.

Question: Why can’t we do this today? We very much want to, yet we cannot.

Answer: We are not accustomed to it. It has to become a part of our upbringing.

I had a very interesting incident in my youth. I used to tease a certain girl, and once I put my fist right up to her nose. And she kissed it. It stunned me completely! To this day I cannot forget it!

That was 65 or 70 years ago. Just imagine! And even now, when I recall it, I remember how unexpected it was for me, how utterly it disarmed me! I did not know what to do. I stood there confused, as though a bucket of filth had been poured over me! I suddenly felt who I really was.

It was terrible!

A single act like that, without words, without anything.

A terrible state!

Comment: And it remains. Listening to you tell this story now, I can see that it remains with a person for life.

My Response: Yes, it is within me. I still remember it.

Comment: It is a beautiful example! A very precise one.
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From KabTV’s “News with Dr. Michael Laitman,” 6/8/26

Question: What is the difference between methods that suppress the desire to receive and Tzimtzum (Restriction)?

Answer: In the process of correcting the Kelim (vessels), we reach a state where we restrict the desire to receive, stop using it, and then begin to use it by receiving in order to bestow. What is the difference between restricting the desire to receive and the Eastern methods and other similar approaches that suppress this desire?

The moment a person begins to study Kabbalah, he begins to develop his desire to receive. Nowhere is it written that we must suppress it. Nowhere!

Instead of working directly against this desire, you should work on drawing closer to the Creator, so that the light will correct the desire to receive. The greater this desire becomes, the greater the light you will need in order to correct it. Thus, you attain greater lights for correcting a growing desire to receive each time. This is how you advance.

Through study and by attracting the light, you come to see that every one of your desires is essentially opposed to spirituality, opposed to the Creator, because it is directed toward self-enjoyment.

You reach a state where in order to move from an intention for your own sake to an intention for the sake of bestowal, you must stop using the desire to receive in its natural form. Then you begin to use it in a different way, for the sake of bestowal. Between these two states lies an action called Tzimtzum (Restriction).

What is Tzimtzum? I do not restrict the desire itself, because I cannot suppress it. Under the influence of the light acting upon me, I see that using it in its previous form is evil. And because I see that it is evil and opposed to the Creator, I stop using it in that way. I cease using the former type of fulfillment and move to a different method of using the desire.

The purpose of the Tzimtzum is not to destroy the desire to receive, but to stop using the old form of reception and transition to a spiritual form. My concern should be only with correction, with making the desire to receive similar to the Creator’s desire, meaning that it acquires an intention to bestow. That alone should concern me.

We should not focus on our desires themselves. We should not worry about what desires we have, even the most terrible ones, all of them come from the Creator. I must understand that their revelation within me is a sign that I am capable of correcting them. That is why the wisdom of Kabbalah is called the method of reception: It teaches us how to work with the vessels of reception.

All other methods, without exception, are based on suppressing the desire to receive, on receiving as little as possible.

Why are these methods so appealing? Because a person immediately feels that life has become easier. Look at how many people in the former Soviet Union nostalgically remember how good life supposedly was in the past.

There was nothing particularly good about it, but a person knew he had a fixed salary, a home, a job from which he would not be fired, children who would attend kindergarten and school; everything was planned. There was a sense of security about the future. Of course, I did not have much, but neither did anyone else. Everything was suppressed by the government, and “shared suffering is half a consolation.”

Even today, many people would gladly return to those times and to what they had then. Why do I need today’s freedom where everyone does whatever they want? Everywhere there is envy, arrogance, and hatred, whereas before it seemed different. The culture was different, everyone was alike, and everything was planned out.

If not for human egoism, which constantly burns and grows, such a system could perhaps be maintained. In China, it functioned even more successfully for thousands of years. But it is impossible to remain in such a state forever.
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From the Daily Kabbalah Lesson 6/10/26, Rabash, “What Is Above Reason in the Work?”

In our work from below upward, we should not undergo a descent, for “one is raised in holiness, and not lowered.” We merely acquire an ever-higher degree, even if at times it seems to us that we are entering a worse, lower degree in our sensations.

The fact is that our sensations are in the desire to receive, in our ego, and therefore we measure, weigh, and determine that which exists in our egoism. Thus, this sensation is not directed toward the purpose of creation.

I may be rising higher in relation to the goal of creation, yet within my egoistic vessels of reception I feel that I have nothing. If I have nothing, then it seems to me that I am farther from the purpose of creation, for the goal is that I should have everything! But this “everything” is in vessels of bestowal, whereas in the vessels of reception I have nothing.

Therefore if a person analyzes his state with intellect, he can justify the Creator. However, if he is unable to justify the Creator or control his state, he evaluates it according to his sensations—sometimes it feels good, sometimes bad.

If he determines his state according to his mood, he can be regarded neither as a righteous person nor as a sinner. He should be related to as an animal, because an animal acts solely on the basis of sensations, whereas a human being acts on the basis of intellect.

What does it mean, on the basis of intellect? It is necessary that intellect controls the sensations. Of course, a person is not a machine; he has intellect and a heart. But his correction consists in the fact that evaluation on the scale of “truth–false” is more important to him than evaluation on the scale of “sweet–bitter.”
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From the Daily Kabbalah Lesson 6/1/26, Rabash, “These Are the Generations of Noah”

What is the best time in the process of spiritual work to exert effort and advance? Any time. There is no time that is not meant for this! In every state, a person has an opportunity to take a step toward the purpose of creation, toward adhesion with the Creator, toward eternity, perfection, and attainment—to bestowal. But in each state, this can be done in a different form.

There are states in which a person can do nothing but raise a prayer, yet prayer itself includes both gratitude and a request. And there are times when a person can only thank the Creator. But gratitude itself also stems from a deficiency (Hisaron), an unfulfilled desire; otherwise, to whom, for what, and about what would one be grateful?

It is impossible to turn to the Creator without two aspects being present in that appeal: a negative one and a positive one. Otherwise, there is no appeal at all! We learn that the advantage of the light is revealed from within the darkness, and that any concept can be discerned only in comparison with its opposite.

Black letters are visible against a white background, against the background of light. Thus, every Havchana (discernment or gradation in sensation) that a person feels, sees, or expresses always consists of two opposites.

Therefore, in our lives, while on the path, although we are startled each time we are flung from one state to another as if by a sling, we must nevertheless remember that within creation there is always both the nature of the created being and the nature of the Creator.

Thus, from any state I can look through the eyes of the created being or through the eyes of the Creator. Then it turns out that with respect to every phenomenon, I am seemingly capable of making different decisions. I can go above reason and decide that nothing else matters to me, or I can tell myself that I am incapable of moving from where I stand. I can justify every state, or on the contrary, I can reject it completely.

So where is the truth?

The truth is at the end.

Before we arrive at the end of correction (Gmar Tikkun), where all opposites unite, there is no truth. There is only the path and the states along it. Therefore we can never judge anything with absolute certainty, to do so would be childish.

We must always be aware that we are the sensing part of reality, and that everything that happens to us is necessary so that we may become wiser, feel more deeply, acquire experience, gather Reshimot (spiritual informational records), and continue onward with them.
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From the Daily Kabbalah Lesson 6/7/26, Rabash, “What Are the Times of Prayer and Gratitude in the Work?”

Question: How should one work in charity below the Machsom (barrier)?

Answer: Very simply. I want to come to a state where all my actions are in no way connected with thoughts about myself.

Rabash says that this manifests in us in relation to the group. The more a person invests in the group, the more it returns to him as the acquisition of the power of charity. There is no other form of donation in this world.

It is said that charity saves one from death. This refers to charity as a spiritual action because death is reception for the sake of reception, whereas charity is the correction for the sake of bestowal that saves one from death. In Kabbalah they do not speak of life and death in the sense that is accepted on the material level. Everything is eternal; there is nothing temporary.

What is death? Death is separation from the upper one, and charity is the correction of Binah, which connects you with the upper one. Therefore it is said that charity (Tzedaka) saves one from death. If you acquire the power of charity, you enter the spiritual, and begin to live. And if you are not giving charity every second, that is, if you have no powers of bestowal, this is called death.

If it were not written that charity (Tzedaka) saves one from death, then no one would give donations. And it is good that they would not.

I must perform actions with an intention through which I merit life. Why do I need the powers of Binah, of bestowal? Baal HaSulam writes in the Introduction to the Study of the Ten Sefirot that a person must not simply stumble upon the power of charity, the power of bestowal. I must not bestow aimlessly.

What is the purpose of creation? That I will enjoy spiritual life. Therefore at the time when I give charity, I must think that I am passing from Binah to Keter, that I receive everything for the sake of bestowal.
[357783]
From the Daily Kabbalah Lesson 6/9/26, Rabash, “Man Is Rewarded with Righteousness and Peace through the Torah”

Question: Does the saying, “A judge has only what his eyes can see,” mean that we cannot attribute good things to the Creator if we do not see them?

Answer: It is said: “A judge has only what his eyes can see.” This means that a person must judge the surrounding reality as he perceives it, according to the way it is received in his Kelim (vessels of perception).

If a person is developed to only 20%, then he sees the reality around him according to that degree and cannot perceive it differently. If he wishes to see it differently, he must raise himself to a 30% level of development.

But at every stage, “one who condemns does so through his own flaw.” I always see through my own eyes, through my own Kli (vessel of perception). Therefore, it is impossible to demand that a person understand things differently. Correct him, and then, as a result of that correction, he will behave differently and understand differently.

But a person cannot simply change on his own. Such a change can come only as the result of many blows, study, and influences from the outside. There is no other way. Therefore, “a judge has only what his eyes can see” means that a person perceives reality only through what his Kli is capable of perceiving.

Question: But what if a person tries to think correctly, in a positive direction, even though his eyes do not see it that way?

Answer: If his eyes do not see it, then it is not real for him, and such a state is very unstable. It does not truly belong to him, and he will not be able to take hold of it and maintain it. Only through an inner correction that a person performs within himself can he be certain that he will preserve such a perception, because it then becomes his nature.
[357599]
From the Daily Kabbalah Lesson 6/7/26, Rabash, “What Are the Times of Prayer and Gratitude in the Work?”

Question: It is written at the end of the Introduction to The Book of Zohar that all the troubles in the world come from those who are obligated to engage in the inner part of the Torah but instead engage in its external part. How should we relate to this?

Answer: First of all, look at yourself and see that you, too, are engaging with the external part. There is still an inner part that you have not yet attained and with which you are not yet engaged.

What benefit will I gain from looking at others and blaming them? Am I pointing a finger at someone from the Ministry of Education to the ultra-Orthodox or religious-Zionist educational systems? What will that achieve?

I can accuse anyone I want, but what good will it do? How can I act in a practical way, according to my abilities, as a part of the order, the pyramid that Baal HaSulam speaks about, so that the system functions correctly? Will blaming someone else correct either them or me? All it will give me is pride and contempt.

We have received direction from above, we have, unlike those who do not know where they are. I cannot say anything bad about them; they are like infants. But about myself I can say that if I understand something, then I am obligated to act in accordance with it one hundred percent, as much as I possibly can.
[357603]
From the Daily Kabbalah Lesson 6/7/26, Rabash, “What Are the Times of Prayer and Gratitude in the Work?”

كابالا ميديا

كابالا ميديا

الملف الشخصي
سجل الدخول لتسجيل الإعجاب بمقاطع الفيديو وحفظها والاشتراك فيها

كابالا ميديا

كابالا ميديا

الملف الشخصيسجل الدخول لتسجيل الإعجاب بمقاطع الفيديو وحفظها والاشتراك فيها

الملف الشخصي
سجل الدخول لتسجيل الإعجاب بمقاطع الفيديو وحفظها والاشتراك فيها