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Question: What is “awe of heaven”?

Answer: Awe of heaven is the fear that I will not fill His Kli (vessel). What is “His Kli“?

To the extent that I understand who the Creator is and how important He is to me, then in accordance with His importance, I build Hisaron (a lack), the need to fill His Kli, to bestow to Him. I am afraid that this Kli will remain empty; I have a fear of not filling it. This is called trepidation before heaven.

Everything is inside the Kli, in the desire to receive, only in different forms and in different attitudes toward fulfillment. Both receiving and bestowing, the past, the present, the future, the feeling of time, and all kinds of pleasures: money, honor, knowledge, spiritual or material, no matter what, everything refers to the Kli, to the feeling within it.

As a result, all that remains is the feeling of how full or empty it is. And we call our attitude to this state fear, awe, trepidation, or, on the contrary, pleasure and other feelings. Everything depends only on the degree of the filling of the Kli.

Maybe the Kli itself does not even exist. For example, fish are not afraid of what will happen to them tomorrow, whereas you think about it. Fish do not have a Kli in which there can be a sensation of the future. In fact, we do not have a sense of tomorrow either, but we are now, in the present, feeling fear of a possible tomorrow.

Let us say that tomorrow you will not be able to pay for your apartment, and you will be evicted. You are already afraid; you are already worried about it today. Fish do not have such a concern.

Animals have no worries about this at all. Their Kli is not developed in this form, they do not feel the past and the future. But even when you feel the past and the future, you feel it in the present.
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From the Daily Kabbalah Lesson 8/27/26, Rabash, “What Is the Work of Man, in the Work that Is Attributed to the Creator?”

Question: How should I conduct myself with people I have known for many years?

Answer: Does the fact that I have known them for many years oblige me to sacrifice my life for them? In my life, there is nothing more important to me than what I attain in it. Being together with these people, I am as if serving them: I justify them, I must value this game. What for? If this is important to you, then by all means. And if not, then do not. You have to decide. This is your life, not mine.

Therefore, the question “What is the meaning of our life” should constantly awaken in a person, with every inner definition (Havhana) that he grasps in his life.

By this, he asks: “How do I relate to this factor? Does it bring me closer to the goal? Is this important to me, or is there something else more important?” And in this way, each time, a person advances. If you want to settle for this kind of society, please, do. Free choice is in your hands.

When I visited abroad, I would find myself at formal dinner parties. It was like a puppet show. So what? Could I really participate in that? Out of necessity I might sit through one or two evenings and make conversation, but that’s it. I do not understand: am I supposed to serve such societies? Am I supposed to bend to their ideal?

Question: I do not feel that I am bending.

Answer: If you do not even feel that you are bending your opinion to theirs, that is bad. Does it not seem to you that they are small children? They are undeveloped. So, if you want to be like them, stay with them.

This is some kind of indecisiveness: “I would still like to remain in kindergarten.” About such a person we say: “A fool.” If he should be studying at school but still wants to remain in kindergarten, then he is a fool. Every child, if he is healthy, wants to grow up. Do you remember how, as a child, you wanted to grow up? And now you want to be small, as it is said: “What should be done with children who have grown old?”
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From the Daily Kabbalah Lesson 8/18/26, Rabash, “What Are “Blessing” and “Curse” in the Work?”

There comes before us a second saying, even more conspicuous, about a convert who came to Hillel (Shabbat 31a) and told him, “Teach me the whole of the Torah while I am standing on one leg.”And he replied, “Anything that you hate, do not do to your friend” (the translation of “love your friend as yourself”), “and the rest is its commentary; go study” (Baal HaSulam, Matan Torah [The Giving of the Torah]).

If I already fulfill the rule “love your neighbor as yourself,” do I need to add anything else to it? Perhaps some kind of springboard, an intermediate degree between my corrections and my relationship with the Creator?

“No,” I am told. “You do not have to do anything regarding the Creator. On the contrary, leave Him alone, completely leave Him alone; do not begin correcting your relationship with Him. You want to become closer to Him, to become better? This will not help you. You cannot do anything with regard to Him.

But you have your neighbor, and if in relation to him you carry out all the corrections and reach such a degree of love that it no longer matters to you whether it is you or your neighbor, then by this you will completely correct your relationship with the Creator and rise to His degree.”

Thus, it is not only that the commandment “love your neighbor as yourself” is the general law of all reality according to which the Creator relates to the created beings.

We say about Him: the Creator is good and does good to the bad and the good. This is how He relates to the created beings.

Therefore, for me to become similar to His love for the created beings is contained within this statement, within this law of “love your neighbor as yourself.” In other words, they are one and the same.

It is the same motto, the same law, so much so that once I fulfill this correction, I no longer need any additions in order to attain equivalence with the Creator. In this, I completely correspond to Him, am equal to Him, and become similar to Him.
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From the Daily Kabbalah Lesson for the holiday of Sukkot 10/3/26

Question: If a person is in a place where they cannot work with Baal HaSulam’s books, does it mean he will not be able to advance?

Answer: If people around the world have a yearning for spirituality, but they do not have Baal HaSulam’s books and they do not know about this system, it means there are reasons for that. I was searching for many years before I came to Rabash. So what?

If they have the books and they have everything but not a society, then in some way or another, they will end up having some society. If a person yearns for it and acts according to the desire that is being shown from above, then it is impossible that the Creator would not set up the rest of the conditions.

I was not thinking about coming to Israel; I was thinking about becoming a scientist. Suddenly, it changed. I do not need science; I need to get to Israel. I got to Israel, and then what next? Now how could I realize that sensation that I have no purpose in life? I started searching. I searched everywhere. Everyone can say that he himself does not know how he came to it, but nevertheless he came. It happens that way; a person is brought to it.

So I do not have a question about the people outside. Today we have many groups. This year I hope Kabbalah will blossom around the world, in many countries.
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From the Daily Kabbalah Lesson 8/12/26, Rabash, “One Should Always Sell Everything He Has and Marry a Wise Disciple’s Daughter”

Talks about the Steps of the Ladder, Part 258

What Is Fear of the Next World?

Fear of the next world is fear of the Creator. Fear is always present in us and stems from the emptiness of our vessels. We are afraid that we will be unable to fill our empty vessels, or we are concerned that we will be unable to fill the Creator with our vessels. If we have acquired a screen that enables us not to think about ourselves even when we are empty and to be delighting in mercy (Hafetz Hesed) despite our emptiness, to feel wholeness even when we are empty and delighting in mercy, we can think about how to fill the Creator. Before we have acquired a screen, we cannot think about this at all.

From this we can understand that correction must be gradual. At first, we think only about ourselves. Afterward, we examine the extent to which we think about ourselves and wonder whether this distances us from spirituality. Even within thinking about ourselves there are several discernments that include the question of what do we want to fill ourselves with in this world, whether we want to fill ourselves with small or great pleasures, whether we think only about ourselves and do not care about others to such an extent that we could kill them or extort something from them, or whether we already know how to take them into consideration, and so on. There are all kinds of states and degrees.

Afterward, we begin to think: “It is not worthwhile to enjoy this world. There is a next world. We want to enjoy spirituality.” When do we think that way? It is when there is something of spirituality in us, when we have a point in the heart. When the point in the heart begins to emerge, instead of this world’s pleasures, we want to receive the pleasures of the next world. Then the time of preparation begins, during which we begin, as it were, to receive spiritual pleasures. We want them. The surrounding light illuminates for us that there are pleasures in spirituality, and we also grasp something of the Creator’s bestowing nature.

When light shines, it also always gives something of its bestowing nature. Therefore, within Lo Lishma (“Lo Lishma” is when we want pleasures for ourselves from the Creator, from spirituality) we grasp something of the illumination of the surrounding light, something of Lishma. The light, whether inner or surrounding, always shines together with the pleasure and gives a sensation of its nature.

From the nature of the light that we grasp, from the grace of Kedusha, we already begin to feel that there is something else and that it would be good if we could remain in this point of the grace of Kedusha without all the other pleasures of this world. Why would that be good? It is because the light gives us the sensation that it is the best thing and that we are detached from myriad problems and troubles. In the meantime, everything is still in Lo Lishma, but there is already the grace of Kedusha. At this stage there also are many states, and afterward comes the state of Lishma.

There is nothing that unites us and connects us to the Creator more than spreading knowledge about Him throughout the world, because the Creator’s primary and sole goal is to fill all created beings. Preparing and manifesting the entire global Kli (vessel) in relation to the Creator, and directing all of humanity toward Him is is one of our tasks.

Baal HaSulam cries out about this in his writings. And in the book From My Flesh, I Shall See God, there are statements by Kabbalists about how important it is to disseminate Kabbalah, which is the only remedy for our world for each and every one of us.
Therefore, there is nothing more effective than dissemination, which should be done together. All our activity is contained within it.

Dissemination develops a person, but not because when you tell others about it, you understand and grow more, as happens in our world. Rather, it is because through this you draw the surrounding light upon yourself.

And if, at the same time, you also intend to raise the entire global group through this, then the light you draw will be billions of times greater, according to the measure of your intention.
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From the Daily Kabbalah Lesson for the holiday of Sukkot 10/4/26

Everything depends only on a person’s state. If he is an egoist, then he absorbs it into himself. But if he is not an egoist, if he bestows, nothing harms him.

If a person were to ideally reach his absolute state of equilibrium, he could live in space without a spacesuit; he could live in water without a breathing apparatus. He would feel nature, in all its relationships, as benevolent toward him.

I am talking about this as if it were some kind of fantasy. It is not a fantasy. That is, contrary to all kinds of supposed laws.

This is possibly only because he would be in balance with the upper force of nature, and everything else is subordinate to it.
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From KabTV’s “News with Dr. Michael Laitman,” 9/8/26

The whole world thinks that the work for the Creator is what the religious people are doing: learning a little bit, observing a few practical commandments.

I am not writing this off, but the work for the Creator consists of imitating the Creator and acting like Him, much like a son emulating his father, “You are children to the Lord your God.”

Question: What does” like Him” mean?

Answer: A son looks at you and imitates you, like a little monkey. Later as he matures, he performs these actions with understanding. This is, in essence, our path as well. Initially, at the embryonic stage (Ibur) we act without understanding; we simply nullify ourselves. Then at the stage of suckling (Yenika), we bring more desire and understanding into it, followed by that stage of greatness, adulthood, Mochin (Gadlut).

The Creator wants us to resemble Him completely. Resembling Him means acquiring a screen over the will to receive, whereby we become like the Nukva to Him. We enter continuous, face-to-face union with Him. This means we reach the complete work of the Creator.

When we correct ourselves and reach a state where we are just like Him, standing opposite Him, following the end of correction, we will begin to work differently. These are the secrets of Torah. We will find out eventually what it is, but it is for this purpose that we do everything. The goal is not to reach the end of correction (Gmar Tikun), but the goal is to reach the end of correction in order to prosper later with Him together.

What I want to say is that the work of the Creator does not consist of performing some corporeal actions. Baal HaSulam writes that the Creator does not care if you slaughter the beast from the neck or from the throat. All the commandments were given to purify Israel, or to bind them to the desire of the Creator. The commandment without an intention is like a body without a soul. All the work of the Creator is the intention, which is ultimately just the means to mimic the Creator.
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From the Daily Kabbalah Lesson 8/12/26, Rabash, “One Should Always Sell Everything He Has and Marry a Wise Disciple’s Daughter”

Question: What is the revelation of the vessel? If we build a Kli (vessel), is it not the light within it that is revealed rather than the Kli itself?

Answer: In relation to whom is the Kli revealed? It is in relation to me. The revelation of the Kelim, their correction, and all actions performed with them are carried out by the lights.

We learn that the upper light exists in a state of absolute rest; and that nothing within it changes. So is it possible for the light to undergo changes? And if the light does not change, then the Kli cannot change either. After all, the Kli itself is ultimately a function of the light.

How is it possible for a creation, created and sustained by the light, to change if the light does not change?

When we say that the light is in absolute rest, this means that it always wants to delight the Kli one hundred percent. In this regard, it is absolutely unchanging. This is what “rest” means for it. But in every other respect, it constantly changes, indeed, across an infinite range in relation to the vessel, in order to influence it and do everything possible for it.

For example, I watch my neighbor and see how much he loves his son: he kisses and hugs him, takes him for walks, and genuinely cares for him. One day, I see the neighbor slap him, and the child cries. Then I see him hug and kiss the child again. What is going on? Does he love him or hate him?

He loves him even when he slaps him. This means that he has never changed in his attitude toward his son, except outwardly. In this sense, he remains in absolute rest and does not change. The upper light is the same in relation to us. Yet, in His actions toward us, in order to bring us to the goal, He is constantly changing.

It is difficult for us to return from this example to reality. Why? What is the problem? The problem is that here it is difficult: I must constantly justify the Creator, agreeing that He always acts as He should.
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From the Daily Kabbalah Lesson on the night of Hoshana Rabbah, 10/2/26

Question: Does a person who has crossed the Machsom cease to perceive themselves?

Answer: What does it mean to perceive or not perceive oneself, one’s “self”?

The “self” is the measure of my adhesion with the Creator. But does my “I” get lost there, or on the contrary, does another “I” appear within me? And does the egoistic “I,” which now asserts that “I exist” in relation to others, disappear?

The egoistic “I,” which separates me from others gradually disappears throughout all the degrees up to Gmar Tikkun (final correction). But the very first degrees beyond the Machsom really do suppress my “I.” That is why these states are called Ubar (embryo).

Just as an embryo develops inside its mother without acting independently at all, and everything it receives, everything that develops it, is not at its own expense but at the expense of the higher organism, so we too, upon entering the upper world, are initially in the state of Ubar (embryo).

Our “I” is lost, we become included in the common light and simply wish to remain in this state. The “I” is not actually lost, although my former egoistic “I” gradually dissolves, it is only at the zero degree of egoism.

Naturally, it begins to disappear, but the person does not become annulled. On the contrary, a spiritual body appears within him; that is, above the Machsom, a soul (Kli) begins to form from the point.

A person feels himself to be in a sea of upper light, in a sea of thought, of the plan of goodness and love called the Creator. He sees how everything else in our world exists in a corrected state, how all creations unconsciously, automatically carry out everything that exists within this field—the entire plan of the Creator.

Moreover, to the extent that a person adapts and enters this field, he sees that everyone begins to carry out those thoughts and desires of his that coincide with the Creator. And to the extent that they do not yet coincide with the Creator, he sees that no one carries out his desires, but everyone carries out the desires of the Creator.

In general, this is an interesting discovery, and I hope that we will enter this state. At least, all the prerequisites for that exist.
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From the Daily Kabbalah Lesson for the holiday of Sukkot 9/24/26

The wisdom of Kabbalah explains how a Kli (vessel) equal to the Creator is formed and what we must do in the process. In general, we must tune ourselves to perceive the upper world before we enter it.

We do this in various ways: through study, work in the group, and all kinds of actions in our world. If we add the intention to draw closer to the sensation of spirituality, we evoke that state upon us from there, as if drawing ourselves toward it through our desire.

This process is known as attracting the surrounding light, which purifies us and pulls us toward the higher state. These actions are performed unconsciously; a person carries them out simply because they trust the recommendations of the Kabbalists and do what they advise.

If I am supposed to study, I study even though I do not want to, even though I do not understand or see any connection. But during the study, I begin to think about Kabbalah and imagine it as a science separate from me, one that does not require me to perform any internal actions.

In addition, there are actions in the group, with the friends. For example, I am told to do something I do not want to do at all, but I know it is necessary. So, I try to do something mechanically together with the others even though it is clear to us that each of us is an individualist.

Yet, here I have to gather together with the others and create a pleasant atmosphere; after all, there isn’t much interest in everyday life. But why are we gathering in the first place? Is it to enjoy ourselves or to perform actions that elevate us?

In short, there are many issues here: how to relate to everything and how precisely to tune oneself to attract the upper one, that is, the surrounding light. But ultimately, all these actions draw the surrounding light upon us.

There is also another kind of work where a person begins, as it were, to raise oneself from within to a higher degree. Rather than drawing the upper light from above, he himself is drawn toward the higher degree. This work is called attempts to resemble the higher degree, to resemble the spiritual state.

Where can we obtain examples of this? From what the Kabbalists write to us. They say that spirituality entails a complete exit from one’s self, much like a person, upon death, leaves his body, which has nothing to do with the soul. The body turns into earthly dust, while the soul continues to exist.

Likewise, we must completely leave our “self,” transfer ourselves into everyone else, and exist only within them—in their desires, aspirations, and thoughts—without thinking about ourselves at all. Baal HaSulam writes in the article “A Speech for the Completion of The Zohar”: “Just as the Creator does not think about Himself or whether He exists, so should our intention be.”
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From the Daily Kabbalah Lesson for the holiday of Sukkot 9/29/26

Talks about the Steps of the Ladder, Part 257

How Can We Intend Lishma Before the Barrier?

It is impossible to truly intend Lishma before the barrier, but there is “the grace of Kedusha (holiness),” which means that we would like it. Why? Just because. It has grace. “Grace” cannot be explained. Why? This is because it is surrounding light. It does not enter the vessels and does not give knowledge. “Knowledge” is light that is in the vessels. It shines from outside, and therefore it is called “grace,” something that cannot be explained. We want it. It attracts us, but why? What is happening? What will we get from it? Why do we want something that is against this world? We do not know. The surrounding light provides all of this to us.

All our work is internal. How can we manifest it? Only outwardly. Naturally, organizing our inner work requires certain external actions. After all, gathering a large group demands effort in this world.

We deliberately seek opportunities to spend more time together, unite further, to discover shared activities, and express what each of us has inside outwardly. We need some form, some foundation, some material for communication with one another.

That is why we need this tent (the Sukkah) with all its symbolic features: a roof symbolizing the screen (Masach), above which is the upper light entering through the gaps. All this symbolism corresponds to the upper world. But in principle, the same thing would exist without a Sukkah.

We use various external attributes in order to connect with one another. Since we do this together, investing joint efforts, we thereby create the foundation upon which we build the common Kli. We do this solely to create unity, adhesion, and connection among us, beginning at the lowest, animal level, and continuing upward.

If there is anything holy or sublime here, anything directed toward the Creator, it is because we have invested our desires in it. We do this not in order to build a beautiful Sukkah, but in order to generate the necessary collective effort and infuse it with our own desires and aspirations.

We want our aspiration toward the upper one to become revealed ultimately and to evoke a powerful surrounding light. Otherwise, there is no holiness in it.

Even the Temple in Jerusalem was immediately destroyed as soon as the disciples of Rabbi Akiva began to hate one another. Rabbi Akiva said, “Love your neighbor as yourself”; this is a fundamental law. But suddenly, egoism flared up within them.

The fact is that they had reached a specific historical stage where egoism was supposed to rise. It rose so sharply in all twenty-four thousand of Rabbi Akiva’s disciples that, instead of love, they immediately began relating to one another egoistically, which meant that they came to hate each other.

And the Temple was immediately destroyed. Otherwise, what would have remained of those bricks? Some kind of palace? Would people have taken paid tours there? What else would there have been? Nothing.

In other words, without an inner attitude, all this externality has no meaning. Therefore, it disappears from our world, is destroyed, and vanishes, because its spiritual root disappears. For this reason, there is nothing holy in this little hut (Sukkah) if your thoughts are not directed toward the spiritual.

The law is the law. No one asks about your intentions. A person may say, “I would like to; I would desire to; I have such intentions.” The world is judged not by our intentions, but by the degree of our inner correction.
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From the Daily Kabbalah Lesson on 9/24/26, Sitrin Convention, Sukkot 2003

The middle line, as such, does not exist. There is no such thing as a third entity. There are Creator’s properties, the right line, which manifests in relation to the creation, and there are properties of creation that are revealed to the creation itself, the left line.

The middle line, however, is a correction. It is the extent to which creation can correlate to the Creator. The Creator facilitates this by sending the light that returns to the source, the reforming light. Thus, a person who correctly balances both lines without adding or subtracting them merits the middle line. This middle line is called “man.”

The properties of the Creator and the properties of creation are not called “man”! Neither set of properties is us; they are two angels. Our bad qualities are not us, and the good qualities of the Creator that we perceive are not ours either. We are the preparation for the middle line, and we acquire the middle line later through our efforts.

We need to consider everything carefully: reward, punishment, effort, everything we go through. We should not work on changing our properties but on separating ourselves from the properties of the Creator and creation as if we were on the outside and working on both types of manifested properties called “do not add or take away.”

If a person is under the control of either the properties of the Creator or the properties of creation, he cannot create the conditions for the formation of a middle line. Conversely, he should see both properties—right and left—as two angels, two forces given to him equally from above. Man’s nature is also not his true nature. The right line is the Creator’s nature.

A person should not depend on or be attached to any line. So, the point in the heart is absolutely neutral between them. This is where it all begins. It is important not to become dependent on any of the lines because it will no longer be called a “man” but will simply be the nature of giving or receiving.

Work should always be only in the middle line even if I am just a point, the beginning of a point in the heart. But it is always between two lines—the right and left.

Neither line has anything to do with man. As it is written, “Go to the Master who made me” is the left line, and “There is none else besides Him” is the right line.
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From the Daily Kabbalah Lesson 8/13/26, Rabash, “What Is Do Not Add and Do Not Take Away in the Work?”

What does personal freedom mean? Freedom from whom? Freedom from the Creator! Whether it is egoism or altruism does not matter; it is freedom from the Creator. He alone governs everything. So, this means freedom from Him.

What distinguishes a small spiritual level from a greater one, or an even higher one, and so on? It is the degree of independence from the Creator—from the Creator! It is when a person becomes equivalent to Him, autonomous, on par with Him.

When the Creator pulls us back and forth, up and down, gives us good and bad states, and drains all our life force from us, He is showing us how dependent we are on Him, suspended like a ball on a string that children play with.

In this way, He shows us the boundaries between our higher and lower states within which we should already be able to exist freely and independently of Him. In other words, He can drain all my energy, yet I can still rise independently to the highest level already allotted to me, that specific delta, those parameters. At the next level will be even higher, and so on.

In fact, there cannot be a state in which a person is completely under the Creator’s control. This is possible only as an example on the Creator’s side or as an uncorrected state on the person’s side. Therefore, there should be no room for gloom or any kind of defeatist attitude. The group must demand that each of its members deal with these states more quickly, because by remaining in them, he pulls the entire group backward.

The group must always kindle such a fire within itself that none of its members can calmly remain somewhere below and sink into spiritual depression.
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From the Daily Kabbalah Lesson for the holiday of Sukkot 10/1/26

From the perspective of the desire to receive, all commandments seem unimportant to us because a commandment is defined as an action for the sake of bestowal, where the entire intention is directed toward the benefit of the Creator or the benefit of another, someone external to what exists or will exist within the desire to receive.

Therefore, it does not matter whether it is directed for the sake of the Creator or for the sake of the group, a friend, or anyone else outside me. I do not sense any of this, and therefore, it is called unimportant. What is not felt within the desire to receive cannot be performed by a person, because a person is the desire to receive.

Therefore, naturally, a person is incapable of performing a commandment, an act directed toward bestowal. But if they acquire the power of Binah, the force of bestowal, the light of Hassadim, faith, the ability to act above reason, then to the extent of their correction, they can perform a commandment.

All 620 commandments are found on all 620 degrees. The difference between them is which part of the common desire to receive a person can perform an action upon for the sake of bestowal. In order to come to the performance of any commandment, one must first make a restriction upon themself so that they have no calculation connected with themself.

Rabash writes that if we gather all the pleasures that exist in this world, throughout all times, in all souls, in everything, they would amount to a mere dim illumination compared with the smallest spiritual pleasure. From this, we can understand the magnitude of the protective power against the desire to receive a person must acquire from above in order to perform an action not for the sake of the desire to receive, after having made a restriction upon it.

Of course, they have no such capabilities on their own, and they are not even capable of asking for this. It is simply that a calculation similar to the one that exists between parents and a child operates here. When the child cries, they give it everything it needs because they are inherently obligated to care for him.

Therefore, a small overcoming in the right direction is enough for us to receive help in response: the strength and the opportunity to advance toward the goal.
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From the Daily Kabbalah Lesson 8/17/26, Rabash, “What Are Commandments that a Person Tramples with His Feet”

Our greatest problem is failing to work when we have energy, when we are filled with inspiration and the upper light, and when the Creator gives us a good feeling. We wake up in the morning, everything around us is shining, we are in a good mood, and ready for anything.

It is not me doing this; rather, it is how I have been elevated and how my inner conditions have been shaped. If I act with the help of these conditions, the effort does not come by my own expense, but stems from an awakening from above, when the light descends and raises a person. The state is good, easy, and pleasant, but it is not the processing of Reshimot.

When you are in such states, you can quickly open books, find the most difficult passages, delve into them, and reveal new, deeper knowledge and connections between the elements of creation, between the inanimate, vegetative, animate, and human levels. You may finally understand something Baal HaSulam, or I say in the most complicated passages of certain books.

If you have such inspiration, you can understand how to relate to the friends. Just try not to merely float within these states; instead, inject your mind, your critical analysis, and your mental, rather than remaining only with a sensory experience, and make sure to write down these states.

Then observe what happens to you when this is taken away from you from above, and everything becomes gray, dull, and there is no energy. Sometimes there is so little energy that you simply lie there and cannot move. When the spiritual light moves away, a person is left completely lifeless, unable to move a finger. Therefore, it is useful to record these states from time to time and observe and monitor yourself: Who am I?

Why can they play with me in this way from above? Because from above I am being shown how I must independently manage my inner states, from the lowest parameter to the highest, with the help of the environment surrounding me.

Alone, I will never be able to do this. But with the environment, I can manage my inner states regardless of how the Creator deals with me. He will continually pull me out of good states, deliberately adding egoism, while I, in turn, must attain a state of independence.
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From the Daily Kabbalah Lesson for the holiday of Sukkot 10/1/26

Talks about the Steps of the Ladder, Part 256

How Do We Transition from Lo Lishma to Lishma?

“I labored and found.” No one knows how. A special upper light comes and performs that transition on us from Lo Lishma to Lishma. Everything depends on the light. Until now, surrounding lights have come, and now the first inner light comes, together with the screen, with everything. It gives us a screen and the strength to withstand it. Everything happens at once.

Our spiritual advancement must proceed according to the law of the spiritual world in which one-tenth is given outward rather than spent on oneself.

The Torah states this very simply: every person, even a poor person, regardless of who they are, must set aside Maaser, one-tenth of their net income; no more and no less. There is no getting around it. This is a rule of the upper world.

Therefore, we must give one-tenth of our income to the dissemination of Kabbalah, which is called giving to the Creator, because this portion belongs to Him: He corrects our Malchut; not we ourselves.

We correct the first nine Sefirot ourselves, and therefore, in our world, we keep 90% for us with regard to them. According to the correspondence between root and branch, I can properly use 90% of my resources for the sake of spirituality.

But I cannot correct the tenth part in the spiritual world in any way; the Creator corrects it. Accordingly, in this world, if I do not use this tenth part for myself but give it to dissemination. The Creator corrects it.

Moreover, a person who does not engage in spiritual work but sets aside Maaser is included in the spiritual work, because this is truly his contribution to spirituality according to the correspondence between root and branch. Conversely, whoever withholds this tenth from the dissemination of Kabbalah in any way, spiritually robs himself.
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From the Daily Kabbalah Lesson for the holiday of Sukkot 10/1/26

Question: How can there be a dispute between Kabbalists?

Answer: A Kabbalist is someone who is in the spiritual world and feels the spiritual. You are asking how they can perceive things differently? In exactly the same way as in our world.

There are so many scholars in this world who have disputes among themselves! One sees reality one way, another sees it another way. It is not that they see reality differently, but rather that their opinions diverge regarding the laws by which this reality behaves. It is a somewhat hidden thing, yet also somewhat revealed.

Let’s say we see some phenomenon. You think that the source of this phenomenon is such-and-such, and that is why it manifests itself in this way before us. However, what manifests itself before our eyes, we see the same way. But neither you nor I see what lies behind it.

These are already higher levels. It is quite possible that this is not even the next level but two hundred levels higher. We see reality as it is in our world, but the reason for what we see may be two hundred levels higher than what we have comprehended. And then we begin to reason: “Is it this way or that way?”

This dispute was between Baal HaSulam and Rashash. Baal HaSulam writes a little about it at the end of the book “The Gates of Intentions.” But what he writes is only a small fraction of the picture. This dispute is very fundamental for them, but not so much for us, because Rashash is truly a saint. What he achieved is holy, divine words for us.

But what he points to as the reasons for what he sees is actually two hundred steps higher. And since he has not yet reached that level, Baal HaSulam does not agree with him, because Baal HaSulam has achieved more and writes from the level he has attained. In his opinion, Rashash is not mistaken in what he presents to him as a fact. The facts are correct, but when he speaks about the reasons for what is happening, he is mistaken.

It is like in our world: there are two physicists whose debates are endless because they are discussing a cause that is hidden and may be very high and very far away. That is why there are many disagreements and differences of opinion among the Kabbalists.

And this is fair, for they are merely researchers. They study the Creator’s actions, and to the extent that they can align themselves with those actions, they comprehend them; to the extent that they cannot align themselves with them, they do not comprehend them. But the causes are always higher than what they comprehend. Moreover, they may also be mistaken in their interpretation of the causes, since it is impossible to give names to what has not been comprehended.
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From the Daily Kabbalah Lesson 8/10/26, Rabash, “What Is the Gift that a Person Asks of the Creator?”

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