منشورات

Talks about the Steps of the Ladder, Part 267

To What Extent Should We Strengthen the Group?

We should strengthen the group to the extent that we want the group to influence us. The more we recognize its necessity, the more we will strengthen it.

Question: If I am like a charge in an electric field, that is, if my potential relative to the field changes, then my position also changes. Can I change my potential myself?

Answer: Yes, you can. After all, this potential depends on your sensation, which arises from comparing yourself with the field. This potential is in your hands.

If you see that your place in the field is not quite where you would like it to be, not quite what it should be, you can change it. It is as though you change your potential. How?

You attract the light; it changes your potential, and then you move. This is similar to raising MAN; everything works according to the same principle.

Equivalence of qualities is the only general law from which all other laws derive. Who are you? You are a point of choice and nothing more. A point that can choose. And apart from this, there is nothing that is you.
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From the Daily Kabbalah Lesson 10/9/26, Rabash, “What Does It Mean that the Right and the Left Are in Contrast, in the Work?”

Question: Is the realization of the greatness of the Creator that I receive from the group a desire to annul myself before Him? Is this what awareness of His greatness means?

Answer: The environment must provide me with all kinds of forms of connection. The entire spectrum of my connections with the Creator can be described in many words.

The group must convey that without awareness of the greatness of the Creator, I will not attain the goal, and that the greatness of the Creator opens a new Kli for me. It must direct me toward the Creator.

Question: What is the greatness of the Creator?

Answer: First and foremost, it is the fact that He rules over me in everything. Look inside yourself; in every corner, you will find Him. The group should give hints this about this, and subsequently you will discover it yourself. Once you hear this from the group, you will begin to truly realize it.

What does it mean to be great? It is being stronger than I am. I must receive the impression that He is stronger than me from the group. If He simply strikes me because He is stronger, there is nothing I can do about it. I curse Him, despair, and fall.

By “stronger,” we mean the measure of His greatness.
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From the Daily Kabbalah Lesson 8/24/26, Rabash, “Who Testifies to a Person”

On the spiritual path, there is a place of work on the part of the Creator and a place of work on the part of creation. We say that “there is none else besides Him,” “everything comes from above,” “everything is in the hands of heaven but the fear of heaven.” The Creator determines everything; nothing happens without a decision from above; this is true.

However, there is an important component here, one of the four parameters that depends on the person: the influence of society. We are talking about the development of an external society that affects a person.

It is as if a seed were to determine the parameters of sunlight, moisture, rainfall, minerals in the soil, fertilizers, and various other factors that affect it in various stages of its development. It is as if the seed itself regulates their quantity and sequence. If the seed could do this, it would constitute free choice in its own development.

It is obvious that a person cannot transform himself into something else; however, he determines what develops. Through this process, they come to understand the forms of their own development and the entire system that controls, corrects, and holds dominion over them, that is, the thoughts, attributes, and actions of the Creator.

This means that the human truly takes the place of the Creator in creation. By learning and subsequently intervening in the parameters of their environment, they determine what unfolds. Thus, by choosing their environment, a choice made in accordance with their understanding of the Creator, His qualities and actions, His thoughts and purpose, the human attains the level of the Creator.

However, the foundations, that is, a person’s inherent qualities, do not change and cannot change. After all, a person does not understand what their foundation is just as they do not understand what Atzmuto (the essence of the Creator), or the unattainable essence of anything is. Only matter and form clothed in matter are accessible to him, but not abstract form and essence.

But by giving him the opportunity to perform the same actions upon himself as the Creator would perform, he is allowed to know the Creator, His attitude toward creation, His plans and thoughts, that is, to come to the Rosh (the head).
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From the Daily Kabbalah Lesson 9/12/26, Rabash, “Rosh Hashanah”

Talks about the Steps of the Ladder, Part 266

What Does It Mean to Be Prepared?

Everything depends on preparation. It is for a good reason that we are in a stage called the “time of preparation.” Afterward, there is no longer a problem. When we enter spirituality, spirituality acts on us. In spirituality, our nature and character do not matter. We do indeed remain with our nature and character, but only with regard to general corporeality and not with regard to spirituality.

When we are in a good state, we should concentrate on the study and reading as much as we can and also think about the bad states, so that if they come, we will not sink into them, but will plan in advance how much we want to attach every small descent that comes to our good state, to the ascent, and then we will rise even higher. Where do the ascents come from? From us attaching the descents to our permanent state if we prepared ourselves for this in advance.

After a person receives from above the “charm of holiness” (Chen de Kedusha) through study and investing effort in various actions, as it is written, “Whatever is in your power to do, do,” they begin to understand that actions of bestowal are apparently indeed the most exalted and the best, but they themselves are unable to perform them.

To perform them, he lacks the sensation of the greatness of the Creator, that is, faith, that grants the heart strength to overcome the intention to receive and to acquire the intention to bestow. The sensation of the Creator shifts a person from thoughts about oneself to thoughts about the Creator.

Where can one obtain this faith? Rabash says that only the environment can help a person in this. According to what we have studied and what is written in the articles, this is the only thing that truly depends on a person. If he engages in this, he receives the strength of faith through work in the group and is then rewarded with acquiring the intention for the sake of bestowal. This is called crossing the Machsom.

At every stage, in every state that a person goes through, it is necessary to distinguish between lights and Kelim. If a person is in a certain state, it must contain both a Hissaron (desire) and fulfillment. He wants to attain the next state, which also contains both a Hissaron and fulfillment.

But one should be concerned not with the fulfillment, but with the desire. This is our entire work: to be concerned about the Kli and to think about it, because it is precisely the Kli that determines the state we are in.
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From the Daily Kabbalah Lesson 8/24/26, Rabash, “Who Testifies to a Person”

What does it mean to make a covenant? What is its purpose? A covenant means that from now on, we will be connected. It will be a high-quality connection based on certain conditions, because without conditions, why would we need to draw up a covenant of unity?

That is, from the very beginning of the ascent up the spiritual ladder to its last steps, when we reach the final correction and no boundaries hold us back, a covenant exists between the Creator and us at each step. But each time, it has a different form, a different measure, different conditions.

There are no restrictions on the part of the Creator. He is Good that does good, and agrees with whatever a person desires as long as it is in connection with Him. It turns out, the person sets the conditions of the covenant with the Creator: he wants a connection with the Creator no more than he can withstand and no less than he has determined for himself.

It follows that everything depends on the person: both the terms of the agreement and the desire to make it. The Creator accepts everything. Why is a covenant necessary? If I am strong enough and confident enough, then I set the limits for myself. I will do as I want. Why do I need to sign an agreement with the Creator? What do I need it for anyway?

For example, I do not want any agreement with someone weaker. I will always do as I see fit and as I want; why do I need a contract? An agreement is drawn up when they depend on each other in some way. That is, each of us yields to the other in some way and gives something to the other.

The contract is drawn due to weakness. When does it manifest itself between the Creator and me? The Creator, for His part, shows us that He is very weak because He needs our love for Him, our attitude toward Him, and 100% attention to Him.
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From the Daily Kabbalah Lesson 10/8/26, Rabash, “What Is Making a Covenant in the Work”

Restriction is the “crossing of the final sea (Yam Suf),” meaning the transition from the desire to receive to the desire to bestow without yet establishing a specific level within the desire to bestow. This is what is termed a restriction.

In other words, it is the ability not to turn toward oneself and not to make internal calculations.

At present, we are not aware of this, but every time we do something, even the slightest movement, it is only because our desire to receive decides that by acting this way, it will express itself in the best possible manner and that in this way it will better control the situation.

In short, everything is determined by the desire to receive. And a restriction at each degree indicates the depth to which I become aware of this desire and, accordingly, the extent to which I have control over myself and do not take into consideration my own benefit from the action I am about to perform.

In the definition of restrictions in The Study of the Ten Sefirot (TES), it is written: “One who restrains himself and does not receive, despite passionately desiring to receive, is called one who restricts himself.”

We cannot eradicate the desire; it remains. But I control it and restrain it; that is, I refrain from using it.

What does “refraining from using it” mean? It means not basing any calculation on it. Or to put it differently, according to what takes place in the Rosh (head) of the Partzuf, I make a calculation concerning the desire to receive pleasure for my self. That is, to the extent that the desire to receive is revealed to me, I clearly see how much personal benefit I intend to derive from it, and I perform a restriction on this basis. On this foundation, I begin to make the calculation for the sake of the Creator and to turn to Him. This is the action.

At each subsequent degree, ever greater depths of the desire to receive are revealed to me both quantitatively and qualitatively. Then I see how deeply my thoughts are entangled in this desire, how deeply my calculations are immersed in it, although previously I could not see this. I see how much I am still thinking about myself in every thought, and so it goes, deeper and deeper. Ultimately, the entire volume of the soul is revealed to me in this way.

Therefore, each degree is a particular area within the volume of the soul where I see that I am thinking only about myself, and that all my calculations are connected solely with myself. In addition, there are four stages of Aviut, for example, how much all the organs of my body, every cell of it, think only about themselves, if we draw an analogy with our physical body.

Thus, a restriction takes place after a person becomes aware of how strongly he strives to fill every cell, every desire within himself, based on his desire to receive. Yet, despite this aspiration, he rises above it and turns toward the Creator in order to work with His desires, with His Kelim (vessels).
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From the Daily Kabbalah Lesson 8/17/26, Rabash, “What Are Commandments that a Person Tramples with His Feet”

Question: Must we look for strength to counter the desire to receive?

Answer: If I make any corporeal, material action, it means I have found a justification for it in my desire to receive. Otherwise, I would not be able to carry it out.

By material action, I mean an action within the desire to receive. It is considered material not because it is connected to matter, to substances the five senses perceive, but because I can realize or “materialize” it. It is material in the sense that I can feel it inside my desire to receive.

To any such action, I can attach some reward or advantage, which gives me the ability to do it. But if I am really facing a spiritual action, I cannot do it. “And the children of Israel sighed from the work,” that is, I cannot stand it, I am unable to do anything about it because it is against my nature.

What should I do? Since I am unable to act with the intent to bestow within my nature, I must convince myself through various means, mainly by engaging with my environment, books, and authors, that nothing is more important than taking such an action. In return, I will have a connection with the upper force.

Two opposing conclusions are necessary. On one hand, I am not capable of acting for the sake of bestowing, and on the other hand, that it is of the utmost importance. If I come to this, then, because of the tension between them, an inner cry is born in me: “Why can I not have this?” If this cry is genuine, I get the opportunity to perform such an action, and through it feel the Creator and establish a connection with Him.

This happens through the action itself. Without doing it, I will not have the Kli (vessel) to experience the Creator, spirituality.

Spirituality comes into the Kli I have built; that is, it is revealed inside the action I performed for the sake of bestowal.

Consider how much I have to internalize the importance of spirituality. I cannot find it anywhere else; a little in books, but even more in the environment. After several years of reading books, we can already see they do not really help us: this stage is over, we no longer react to books. But we react to the environment all the time whether we want to or not. This means we must form it at work, at home, and here [during the lesson], so in the end we only feel the importance of spirituality.

Of course, nobody talks about spirituality at work. This means that at work I have to “plug my ears” in a certain sense, to talk with colleagues only about professional topics, not about politics, fashion, etc. At home, I have to discuss only what is relevant and important for the family so that there are no problems. But most importantly, here—the only place where I can hear about the importance of the upper one—I have to “prick up my ears” while demanding that the group talks about what I need.

If that is the case, then when I hear words about the importance of spirituality, it feels like I should do some kind of spiritual action, and I see that I am not capable of it. Otherwise, we cannot see it; we do not know what real effort is when a person is stuck in an action and unable to perform it.

We do not know this because we have no drive for it; we do not have the awareness of importance to think about such an action. However, without reaching such a state, we simply do not move from curse to blessing and remain in the curse without even realizing it.
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From the Daily Kabbalah Lesson 8/18/26, Rabash, “What Are “Blessing” and “Curse” in the Work?”

Question: Can a Kabbalist know what the next degree consists of?

Answer: What is the next degree? It is an even stronger mutual inclusion in one another than the one we had before.

In other words, despite the distances, the differences, and all the disturbances that each of us and each of our groups will experience, including disturbances in relation to another group, we must strengthen the connection between us. This is what the next degree is.

If we manage to build such a connection between us that nothing can interfere with it, we will acquire a screen.
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From the Daily Kabbalah Lesson for the holiday of Sukkot, 10/5/26

Talks about the Steps of the Ladder, Part 265

Chapter 23. Strengthening the Group

The thought of creation is to create a created being that will have the same perfection as the Creator. This is His desire to do good to His creations, in a complete, eternal, and absolute measure. In order to reach this state, the created being must go through the entire path from the extreme opposite of perfection, from lack of perfection to true perfection, which is the degree of the Creator. Therefore, the nature of the created being is evil, the “evil inclination,” the opposite of the Creator’s nature.

The means for passing from one extreme to the other is, as it is written, “I have created the evil inclination; I have created the Torah as a spice,” which means that the Torah was given only in order to purify the created beings through it. That is, it was given to enable the created beings to see the evil within them, to correct it according to the measure of the revelation of the evil, and thus draw closer to the good. The Creator is called “The Good That Does Good,” and we can draw closer to the Creator only if we acquire the quality of good and the action of doing good, like the Creator.

Where will we get this desire from? The Creator gave us freedom of choice. What is choice? There is one action that we are free to perform, which is to choose what influences us, good or bad things. By doing so, we determine our independence and individuality. We can join a society whose entire concern is advancing to the Creator, or a society that advances toward all kinds of other goals. That is our sole choice.

It is written that from the beginning, the Creator does not simply leave us in bewilderment and confusion, but brings us to a good place, to a good society, and tells us: “Take this for yourself, be in it and strengthen yourself. Strengthen the society as you would want it to influence you, so that genuine mutual work will take place, and this will bring you to the goal.” In other words, no one can say that the Creator did not give us an opportunity to choose.

Therefore, the first point into which we are born is the opposite of perfection, and this is necessary. Later, we only discover more and more of its true form, how opposite it is from perfection, according to the extent by which we want to attain perfection. And the end is also clear, absolute, and prepared. The path, too, depends on the structure of the soul, which has already been predetermined by the general structure of Adam HaRishon. But the path itself depends on us, whether we take the Creator’s choosing us and the Creator’s choice to bring us to a group, and build a group increasingly directed at the goal. According to the extent of the flaws that become revealed in us, we will need to improve ourselves.

Indeed, all the work is work in the society, in the group. The actions we perform to organize the society, for dissemination, at meals, on Shabbat, and on holidays, are what advance us. It is not the actions themselves, but the action toward expanding and strengthening the society, both in breadth and in height. This is the only means in existence. There are several necessary conditions: a society, a group, inner work in the framework of the group, connection among the friends, acquiring a strong desire from them, which is called “buy yourself a friend,” and investing in the society. It is actually quite complex, and the results come slowly, but this is the only choice, and according to such a choice, the flaws become revealed, and likewise, the flaws become corrected.

Question: Are there specific exercises for exiting one’s “I,” or does everyone find their own path independently?

Answer: In fact, this is a person’s personal work, his inner work, in relation to the group and to the world.

One can also use exercises. For example, in the morning we agree on a particular motto and work in accordance with it throughout the day.

This helps because it unites us, allowing us to strengthen our collective efforts, and direct our intentions more precisely. It is worth doing.

However, here too, the work remains a personal work of each individual. A person’s connection with the Creator is, after all, a personal connection. Everyone attains their own personal adhesion with the Creator.
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From the Daily Kabbalah Lesson for the holiday of Sukkot, 10/5/26

Question: What should my intentions be during work when I spend eight to ten hours away from the group?

Answer: All your intentions during work are within the group that you carry inside you, in your heart. You are with it.

A person must become accustomed to the fact that he consists of several layers. The innermost layer is the Creator, above it is the group, the next layer is the family, and beyond that are work and the entire surrounding world.

A person must live in all these layers simultaneously and feel that, inwardly, he is divided and separated.

But gradually, as he advances in his inner work, he will discover that all these layers are actually one. He will see that one force unites everything and acts within everything, and then he will have no problems.
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From the Daily Kabbalah Lesson for the holiday of Sukkot, 10/3/26

Question: How can one remember the Creator throughout the entire day? How can one bring Him into every moment?

Answer: We are in Malchut of the world of infinity, which is entirely filled with light. However, instead of this eternal, perfect state, we see and feel our own properties, which paint the material world for us.

So, if we want to direct ourselves toward the goal, toward feeling the world of infinity, we need mutual guarantee from the environment. Friends must give us strength, desire, persistence, diligence, and awareness of the importance of the goal.

After all, my only goal is to acquire the right desire and nothing more. Even if I constantly lack the concern to bring contentment to the Creator, just as He bestows it upon me, that is the focus.

One might object here: I don’t know what He gives me. Judging by my life, one could argue that it might have been better if He gave me nothing.

That is true. Of course, everyone’s denial is according to their own flaw. Therefore, my attitude toward the Creator can be defined as follows: I want to reach a state in which I will wish to bestow upon Him.

The result itself will come through the influence of the light, through the efforts we make time and again. The light pours down again and again, and suddenly these illuminations create a desire in a person.

We do not know what Lishma is or what awakening from above is. But when it comes, a person can say: “Now I know; now I understand.” We must make efforts, like a small child—and from these efforts, a sensation will emerge. Not before.
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From the Daily Kabbalah Lesson 7/5/11, Baal HaSulam, “Lishma Is an Awakening From Above, And Why Do We Need an Awakening From Below”

How can a group set an example for me if it consists of people just like me? The fact is, I am initially made to depend on them. I have an ego, envy, a sense of self-worth, and I depend on my friends to fill these Kelim.

Question: What is it that envy in them?

Answer: You are afraid they might have more than you. This is called envy. It is as if you are comparing what is in your Kelim with what is in theirs. Since you remain in similar qualities and feel Hisarons (unfulfilled desires), it hurts to see the other is well.

On the other hand, “a shared trouble is half a consolation.” If everyone is feeling bad, the situation is not so terrible; you are not increasing your Kli at others’ expense.

But if you have a little less than others, it feels like a nightmare, because your vessels include both your Hisaron and others’.

From the very beginning, since the breaking of the vessels, you have this preparatory foundation: a sense of your friend. Only humans have it. The inanimate (Domem), vegetative (Tsomeah), and animate (Chai) levels lack this; they do not have envy. They experience no such feeling.
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From the Daily Kabbalah Lesson 9/9/26, Rabash, “Go Forth from Your Land”

Question: What happens to the animal desires and what should my attitude toward them be?

Answer: Our attitude toward our animalistic desires for food, sex, family should not change. As with all other desires, we should not fight them at all or fixate on them. We should simply acknowledge that they exist.

How much I want or do not want to use them depends on the degree of my correction. I should not lock myself in a monastery or become a hermit in life, go on a strict diet, or anything of the sort.

The truth is that the rule “there is no coercion in spirituality” applies throughout the entire hierarchy from top to bottom. If your mind is focused where it should be, then your heart will follow your thoughts, and your actions follow your heart. For example, there is no need to worry that sometimes you perform actions that do not seem particularly good to you, following the impulses of the body. It is fine; everything will be resolved and corrected.

As the saying goes: “The mother will come and cleanse what her son has done.” That is, correction will come, and either the behaviour will cease or it will happen in a different, corrected form. Don’t pay attention to anything else; just keep your mind in the right place, in thoughts shared with the group all directed toward the Creator.

If you begin to ruminate and lament about how bad you are, you will become immersed in these thoughts. But at least after some action or incident—no matter what, you return to the Creator again.

Not regretting the past for even a moment but moving forward is the rule that we must implant into our patterns of behavior. Otherwise, you will sink into despair and devour yourself, as it is said: “The fool folds his hands and eats his own flesh”: “Am I really like this? Who am I after all?”

Leave yourself alone, connect with the group in striving toward the Creator. Forget about yourself; you must come out of yourself and not think about “where I am and who I am.” You do not yet know who you are. You will still discover this, and then you will truly tremble. There is nothing to think about here; it is simply bad; it stops your advancement.

In general, one never thinks about the past moment, only forward. One must not turn around and look at something behind oneself. This is done only if the group, or a person sets aside a specific time to examine what happened to him and how he related to it.

Rabash gave his grandmother as an example. When he did some mischief, she would say to him only: “Baruch, be careful.” And two days later, she would call him over: “Baruch, come here. Do you remember your offense? Now I am going to give you a beating.” Try doing the same.

The accounting is done, if it is necessary at all, without the participation of nerves and emotions—in the mind, when you have already completely emerged from the feeling of the past.
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From the Daily Kabbalah Lesson for the holiday of Sukkot, 10/5/26

Talks about the Steps of the Ladder, Part 264

Is It Wrong to Feel Satisfaction from Spiritual Work and Progress?

On one hand, we need to feel satisfaction from the work we are engaged in, otherwise we will not thank the Creator, but curse Him.

On the other hand, we must understand where we are in order to prepare our vessels for further progress and correction. RABASH writes that every matter, every discernment, contains two polar opposite states within it, and we must become accustomed to this. Also, on the contrary, we must not become accustomed to it, but seek these two states. The more we scrutinize them one against the other, the more they grow and move further apart from each other, which is a sign that we have discerned these matters and are ready to advance.

Also, if we do not pay attention to this and feel no opposition between these discernments, it is a sign that we have not examined any point in the work. Therefore, there is no reason to be surprised when we discover that in every state there are always contradictions and confusions between the discernments, that they struggle and interfere with each other, and that things do not work out. This is normal. In fact, this is correct and good. An ordinary person escapes these states, while those who engage in inner work must not only agree with them, but wait for such states to reach us. “For out of Zion shall come forth the Torah.” That is, the extent to which we exit Kedusha (holiness), from this comes the Torah. This is called “a thing and its opposite,” and it continues until the end of correction.
From a Talk on the Article “The Difference between the Work of the General Public and the Work of the Individual” 6/18/2002.

Question: What does it mean to be together in one state? What does this togetherness look like?

Answer: What does “together” mean? It means that each person feels truly at home only when they are connected to the goal of attaining the Creator. As for everything else, each person approaches it according to their own emotional makeup, but all feel an equal degree of rejection.

Question: Regardless of their own personal state?

Answer: There are different personal states; there is nothing more to say about that. But all of them are intended to advance us.

You need to awaken in a friend the feeling that you are somehow transmitting to them your own sense of the importance of the Creator and the need to recognize His greatness. You influence them, and they feel certain waves coming from you.

Question: Is this within my power, or does it depend on the friend?

Answer: It is within your power in relation to all the friends. Without a doubt. Start doing it, and you will see what happens. There is enormous power in this; it is a tremendous force. This is a degree entirely different from all the other wandering thoughts and forces around us.
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From the Daily Kabbalah Lesson 8/16/26, Rabash, “What Is, ‘Return, O Israel, Unto the Lord Your God,’ in the Work?”

Question: Where does one acquire a Hissaron, a need, to be in a group?

Answer: A person has no need to be in the group. The need will not arise on its own. It will arise only on condition that the group itself shows the person the extent to which he needs it; otherwise, he will not attain the goal. The group will not provide the person with any other goal; he must know this too. Here, in our group, he cannot attain anything other than one goal. Nothing else.

If he thinks that he will find a cozy place here, delicious food, social gatherings, excursions, and so on, then the atmosphere must be such that only someone striving in the right direction feels good in it.

Everything else may be good or not so good, comfortable or not quite comfortable; that is unimportant. The backrest of the chair should suit only someone who thinks precisely this way.

Even if there are the most delicious meals here… I can show you states in which you receive everything in your life: money, fame, anything you want. However, I will introduce something into this situation that will make you run away from all of it. You will run away because of one single thing, for example, shame. And you will not want any of it; it will be easier for you to die.

The same should be true in the group: a person who is not connected to the goal should feel here that “death is better than this kind of life.” “I do not need this kind of life; I am running away from it.” We had such a case when one of the students suddenly cried out: “What are you doing here?”

It was simply a classic example. He suddenly felt what stood before him, and he ran away in the blink of an eye. That was a genuine revelation. Do you remember that outburst of emotion? He had never experienced anything like it before. In the middle of the lesson, he suddenly cried out and ran away.

In the same way, it must be clear to everyone that they will feel good here and feel that this is their place only in one particular case. There is no place here for anything else.

Question: How can we reach this?

Answer: This is what you must build. That is what it means to “build the group.” The shape of the chair’s backrest, which allows only someone whose head is turned toward the Creator to sit on it; that is what a correct society is. Perhaps I lack the words to express it, but little by little, we are nevertheless beginning to sense these boundaries in some way.
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From the Daily Kabbalah Lesson 8/16/26, Rabash, “What Is, ‘Return, O Israel, Unto the Lord Your God,’ in the Work?”

Question: What is the difference between different Kabbalistic authors?

Answer: Baal HaSulam writes that there are differences between the books of different authors, both from an inner and an external perspective, including differences in the language in which they wrote their works.

Of course, we are talking about Kabbalistic authors. Each has their own degree, their own character, and their own measure of revelation. Therefore, we should learn only from one special soul: Rabbi Shimon bar Yochai, the ARI, and Baal HaSulam (Yehuda Ashlag). It is one and the same soul that manifested in this world in three different eras, using the same method to reveal the method of correction.

As Baal HaSulam writes, there may have been other Kabbalists who were even greater. For example, Rabbi Akiva was a much greater Kabbalist than Rabbi Shimon. However, none of them were sent here to become our teachers. Therefore, we must study the books of our teachers.

That is essentially all there is to it! If this is not enough for someone, and they try to dig up something else with their enlightened intellect, perhaps, thanks to their wisdom, they will find the way, but only several centuries from now.
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From the Daily Kabbalah Lesson 8/17/26, Rabash, “What Are Commandments that a Person Tramples with His Feet”

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