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A covenant (“Brit”) is a correction that consists in distinguishing the vessels of bestowal from the vessels of reception and utilizing vessels of bestowal, to the greatest extent possible, according to the level and state. It is a form of work in all states, on all degrees, not a one‑time correction granted once and for all.

Each time I extract the vessels of bestowal from this mixture of vessels and each time I join to them the vessels of AHP deAliyah, all these corrections, in principle, are what are called the covenant.
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From the Daily Kabbalah Lesson 4/23/26, Rabash, “All of Israel Have a Part in the Next World”

Before we enter the spiritual world and before it becomes clear to us exactly which desires we are able to work with at the present moment and what the direction of work with each of them is, we can only follow what the Kabbalists say; at this stage there is no other work than this general work. I cannot engage in any actions that I might imagine (erroneously) that I am already in the spiritual world.

I am obligated to follow the method precisely: through the group and through the study, I must draw the surrounding light in a sufficient and effective measure to begin perceiving the true reality, the reality where I actually exist. This is not merely within the material world because the spiritual world also surrounds me; I live in two worlds simultaneously.

The in accordance with what is revealed to me, I will begin to practically clarify my attitude to the spiritual and the material, to both worlds. This constitutes the work of clarification.

But before a person attains such inner vision, one, undoubtedly, has no possibility of knowing what they are doing and where they are.
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From the Daily Kabbalah Lesson 4/23/26, Rabash, “All of Israel Have a Part in the Next World”

Question: How can one logically explain what it is about bestowal that causes one to value it more than reception?

Answer: How does it come about that the will to receive suddenly begins to value what is opposite to it? The will to receive wants to enjoy. If it understands from the influence of the upper light that one can enjoy from bestowal more than from reception, it begins to perceive this.

There is no trickery here, no supernatural act. It only appears to be supernatural to us.

In fact, this is not the case, because the will to receive at this stage preparing to operate in what is termed “Lo Lishma” (for one’s own sake): I want the spiritual because it contains pleasure.

Yet, by doing so, it draws the surrounding light. This surrounding light gradually exerts its influence upon the desire to receive through its very nature, a nature that comes from the giver. Consequently, a person begins to value the giver as a higher, more exalted degree.
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From the Daily Kabbalah Lesson 4/23/26, Rabash, “All of Israel Have a Part in the Next World”

Question: What should I do if a terrorist wants to kill me?

Answer: It is said in the Torah that if someone comes to kill you, you must kill him first. The Torah speaks a lot about how people came out of Egypt and how many enemies they killed. How many did King David, who was constantly at war, kill? Warfare back then was not what it is today.

In those days tens of thousands of people were killed in face to face combat. This is not like modern warfare where a few bombs are dropped merely to pave the way for peace negotiations. Back then, how many men actually returned from the battlefield? In those times when there was a battle, it was a real battle!

Yet, even in those times, there were individuals who had attained high spiritual degrees, and a profound and accurate perception of reality. This was especially true in the times of the First Temple, and to some extent during the era of the Second Temple.

Did they not fight, did they not kill? What did the Maccabees do? They were Kabbalists of the highest caliber; they certainly perceived the spiritual dimension, the reverse side of our world.

The source of confusion lies in the fact that we do not see the spiritual world, and are merely attempting to imagine what it looks like from the reverse side.
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From the Daily Kabbalah Lesson 4/15/26, Rabash, “What It Means that the Generations of the Righteous are Good Deeds, in the Work”

In order to come to the state of “Israel,” we pass through several levels.

At first, a person who wants to be “Israel” does not understand or think about it. It is precisely because he is completely disconnected from the Creator that he begins to feel his lack of desire.

Then, after some time, he begins to feel that although it is important, he has no strength. Then he is called Nekeva (female aspect). And if he follows the advice of the Kabbalists, he joins a group that can provide him with the strength to go above reason and fortify the awareness of the importance of the goal above that desire which he had in him.

Desires begin to accumulate in a person to truly attain adhesion with the Creator, unification, and making a covenant with Him. Then instead of Nekeva, he is called Zachar (male aspect).

On this path, it happens that he again falls from the level of Zachar to the level of Nekeva where once more he has no strength. But time passes, the group influences him, and he returns to the level of Zachar.

Sometimes this happens thanks to his own efforts and sometimes due to “What the mind does not do, time does.” And so, he advances.

That person, who advances through his own efforts, who always takes care that the importance of the goal leads him forward, is called “Israel”—Yashar‑El (straight to the Creator). He defines this direction as a way of life, as a process that he must realize over the course of his life.
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From the Daily Kabbalah Lesson 4/23/26, Rabash, “All of Israel Have a Part in the Next World”

In creation, there is only the Creator and the creation. When the shattering occurred, the Creator, as it were, shattered Himself, and took on the negative qualities of the creation.

It is as though He contracted Himself, placed veils of concealments over His governance, and hid that it is good and does only good; He as if corrupted Himself in order to correspond to the future creation, which is destined to grow from a state of zero until it attains His level.

The Creator diminished Himself, His light; this is what is referred to as the entry of Malchut into the first nine Sefirot. This was only a preparatory stage. Subsequently Adam HaRishon emerges; he undergoes a shattering and a descent, and at this point the process of discernment and correction begins. This process must originate from us, from below upward.

Adam HaRishon, by correcting himself, thereby builds the correct governance with respect to himself.

Question: Why was Adam HaRishon not able to clarify this immediately? Why must we discern something that already exists?

Answer: We are discerning it because we are Adam HaRishon!
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From the Daily Kabbalah Lesson 4/26/26, Rabash, “Peace After a Dispute Is More Important than Having No Disputes At All”

There is a science concerning how a Kli (spiritual vessel) senses the upper force acting on it. If this study involves perception at the lowest level, it is referred to as the knowledge of this world, the sciences that exist in this world.

However, everything we study within these sciences is merely the impact of the upper force on the Kli without any change whatsoever in the properties of the Kli itself.

Yet, there is a method that enables one to change the properties of the Kli and bring them into correspondence with the upper force, and consequently the Kli will begin to reveal and perceive the upper force with greater intensity. This method is called the science of Kabbalah, a discipline in which the Kli, by transforming itself, studies what it feels and explores its sensations.

The difference between the science of Kabbalah and the sciences of this world is that the sciences of this world, while indeed studying the sensations resulting from the influence of the upper force on us, do not change the properties of the Kli to align with the upper force; that is, they do not engage in what we term “attainment of equivalence of qualities.”

If, however, the Kli begins to change its qualities, assimilating them to those of the upper force, then the entirety of this process, encompassing both the internal transformation itself and what the Kli perceives and receives from the upper force, is collectively what is known as the science of Kabbalah. This constitutes its fundamental difference from other sciences.
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From the Daily Kabbalah Lesson 4/27/26, Rabash, “Peace After a Dispute Is More Important than Having No Disputes At All”

Question: What is bestowal?

Answer: Bestowal is a likeness to the upper force. The upper one gives to me and I to Him. I always learn from what He does for me, and from this I find out what I must do for Him. I do not know what this should be. I am in complete emptiness. I understand nothing, and I feel nothing.

I need to receive an example because in fact I do not know what is bitter and what is sweet, what is truth and what is false. Now everything is completely new for me. Nothing remains in me from what was before. I have risen above this world; that is, all my animal sense organs no longer operate at such a height.

I have gone out somewhere into a void, an empty space, where I possess absolutely nothing. I must acquire entirely new internal definitions and discernible qualities. It is like an uncalibrated instrument. Now it is necessary to input all the parameters to establish the foundation of its operation. I derive this data from the upper force. The upper one teaches me what is right and left, up and down, bitter and sweet, high and low, etc.

I begin to adopt His qualities, His understanding, His intellect; I acquire everything from Him, and in accordance with this, I exercise dominion and govern the desire that resides within me. The desire itself is merely raw, unrefined material.

Those qualities that remain unchanged in a person relate to the animate level, to my physical body, within which I must continue to function in a manner consistent with its nature. My human qualities, as it were, seem to completely disappear. Now I begin to relate to everything from the animal level upward as a true Human (Adam).

On the material level I remain simply an animal like everyone else. Just like everyone, I must receive medical treatment, go to the doctor, and fulfill a host of other requirements to sustain my body. But above the animate level, where I already begin to be as Adam (human), my calculations naturally shift in accordance with the degree of my similarity to the upper force.

These calculations may seem strange to those around me. Therefore Kabbalists know how to conceal them, or they separate themselves and hide from society.
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From the Daily Kabbalah Lesson 4/26/26, Rabash, “Peace after a Dispute Is More Important than Having No Disputes At All”

How can one determine what is really true and what is false? What, exactly constitutes truth and falsehood? Perhaps the true is something soft and gentle, and the false is something hard and rigid? Or perhaps the truth is defined by whether something feels heavy or light?

I do not know what truth and falsehood are. These are completely relative things. You can simply give them some names, for example call one “A” and the other “B.” But I call truth and falsehood two distinct directions. The direction toward the upper force, toward bestowal, I call truth, and that natural, innate direction that existed within me, aimed inward toward my own desire, I call falsehood.

It is very simple. We just give two names to these two notions. You can refrain from calling them truth and falsehood and simply give them numbers: “one” and “two.”
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From the Daily Kabbalah Lesson 4/27/26, Rabash, “Peace After a Dispute Is More Important than Having No Disputes at All”

A Kabbalist must make calculations at every moment, and these calculations are above his sensations. Therefore, the head of the Partzuf is above its body.

First and foremost, he performs a calculation with the help of the screen by pushing his own sensations aside and deciding solely in favor of equivalence and unity with the upper force, in order to become similar to the upper one.

To the extent that he is able to do this, he begins to carry out this action.
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From the Daily Kabbalah Lesson 4/26/26, Rabash, “Peace After a Dispute Is More Important than Having No Disputes at All”

Do the nations of the world (AHP) agree to correction? Yes, but this consent emerges under the influence of the upper light on them. The AHP itself cannot draw down the light. Therefore, it is said that Israel serves as the light unto the nations of the world.

If Israel (Galgalta veEinaim) draws down the light and examines itself, then accordingly those parts that cannot be corrected in this form feel how they can really be corrected.

There are parts that attract light and there are parts that will be corrected when these lights come together. The GE, Israel, attract the lights, and when these lights assemble, they will correct the AHP.

Is there a place for mutual work here? I think so. What does mutual work mean? Perhaps it is the work of overcoming the resistance of the desire to receive to the process that is taking place inside us.

We see it from the outside, in the material world. The peoples of the world are opposed to the existence of Israel; they do not desire it. They perceive the GE as a superfluous element that dominates them, and does nothing to benefit them. This necessitates analysis.

Since the most crude Kelim require correction, vessels of reception, they feel the need for correction more than Israel does. Of course, the pressure comes from them.

What is the fundamental problem of our world? It lies in understanding and internalizing what is really taking place, in perceiving reality correctly and participating in the process in the proper manner, specifically by compelling the people of Israel to do what they are charged with. In essence, the nations of the world are already engaged in doing this.
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From the Daily Kabbalah Lesson 4/23/26, Rabash, “All of Israel Have a Part in the Next World”

Question: If the resolution of wars is the main work, then what should we strive for: peace or wars?

Answer: Of course, we must strive for peace and never desire war. We should rejoice in the fact that we are under the authority of the Creator, under His governance of the world, and in the sensation that He is Good and does good toward us and that we belong to Him nd are included in His governance.

These are things we should not run away from. We must strengthen ourselves in them, because in those states we are closer to the Creator if we accept them for the sake of bestowal and not for our own pleasure.

It is a great commandment to abide in joy, but not from being distant from the Creator; rather, from adhesion with Him. This is true joy, the joy of a commandment. However, if you simply feel good, this is the prosperity of the wicked, as it is said: “the wicked, yet it is good for him.”

Therefore, if you have been granted some state in which you feel that there is a certain mutual connection according to equivalence of form, and not because you feel good according to material sensations (although even an “animal” joy is not forbidden and is not a transgression), yet if, in accordance with your intention, you have equivalence and you maintain the intention, and to that extent feel joy, you should not run away from it and seek wars.

But at the very moment you reach this, a state of war will come to you, because the Creator wants to increase the connection between you. And this is possible only through the revelation of additional Kelim that require correction.

But what does it mean “the Creator wants”? It means that new Reshimot are immediately revealed, and you enter a new degree with the purpose of attaining it.
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From the Daily Kabbalah Lesson 4/26/26, Rabash, “Peace After a Dispute Is More Important than Having No Disputes at All”

Question: Can there be a state where the soul, while ascending from bottom up during the process of correction, finds itself at a level more complex than that of the worlds?

Answer: As the shattered soul of Adam HaRishon undergoes corrections, it effectively refines the worlds, bringing its Aviut into them.

What does it mean? With the help of Partzuf Adam HaRishon, the worlds become deeper, richer, and more attuned to him. He draws them into himself. He gives them light and abundance by adding the Aviut of his Partzuf. If earlier these worlds were some kind of inanimate system compared to Adam HaRishon, now he brings his soul into them and uses them as a part that clothes onto his soul.

This is similar to the organs of hearing, for example. The ears, clothed in my desire, give me some kind of feeling, but this feeling is not in the ears but in the heart. After all, the ears are connected to the heart, the eyes are connected to the heart, and then I turn them into my Kelim.

Similarly, when Adam HaRishon connects himself to the worlds, the worlds become part of something alive (Chai). While before they were inanimate (Domem). It turns out that Aviut seems to enter the worlds. Or you can say in reverse, that a person incorporates the worlds into himself.
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From the Daily Kabbalah Lesson 4/26/26, Rabash, “Peace After a Dispute Is More Important than Having No Disputes at All”

A person can be said to have begun to study the science of Kabbalah when he learns how to change himself in accordance with the upper force. And then, in line with this, he begins to feel certain reactions to his changes and senses what these changes are supposed to be.

These reactions and impressions are so strange and unusual that no science of this world (since all of them deal with sensing the upper force without changing the qualities of the Kli [vessel]) can help us in studying the science of Kabbalah, in sensing the upper force through changing the qualities of the Kli.

Therefore, Kabbalists must teach us such things that would seem very strange if they were happening within the framework of ordinary learning in our world: “Open your mouth, taste this, and if you so desire, you must feel sweetness in it. But if you wish to feel it differently, then you will feel bitterness in it.”

In the material world this cannot be. We remain within our unchanging qualities. That is why our degree is called the “inanimate” level, and a person does not need to be taught what he ought to feel.

Each quality present in him, according to its own reaction to an influence, feels that very reaction, that impression. Whereas in the spiritual, when a person begins to change his qualities, he must first of all know how to change them and how, in accordance with these changes, to interpret what he feels.

Of course, in this awareness of the spiritual there is also a natural side. If the qualities have changed, the person feels changes, a different state, which is called “another world.” His world, that is, his impressions, inner sensations, and awareness, everything has changed. He feels himself to be in a world completely different from the previous one.

But it must be explained to him where he is, just as an infant is taught what the surrounding world is. The same holds for a person who, as it were, has himself changed his sensory organs. Of course, this happens with the help of the upper force, yet still through his own efforts.

However, despite the fact that he himself changes himself, the picture that he begins to sense in his changed sense organs is a new, unusual, strange picture. It is necessary to explain to him what it represents. And then a person discovers from the books, not only the method by which he can change himself, but also an explanation of what he feels in the process, into what place he is entering.

Like a person who suddenly finds himself on a deserted island and, having suddenly come to, does not know where he is and what is happening. Where he was before he remembers with difficulty, but can still somehow imagine it. But where he is now, he does not understand at all.

Thus, the science of Kabbalah not only teaches us how to change our qualities, but also helps us to know our impressions, that is, that world in which we find ourselves each time in accordance with our changes.

Each time a person is given a support, a firm foundation, through explanations of what kind of world it is in which the person now finds himself, what kind of degree he has ascended to, what causes brought him to it, what its consequences are, and how it is possible to advance further.
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From the Daily Kabbalah Lesson 4/27/26, Rabash, “Peace After a Dispute Is More Important than Having No Disputes at All”

“Those who go to the seminary” are those who advance toward spirituality, and not people “from the street” who are outside the path to the purpose of creation, those who either mechanically observe the commandments or do not observe them at all.

Those who go to the seminary are divided into four categories. Each of them is also in their own state. It may be “walking” (movement), “standing,” “sitting,” or “lying,” since in spiritual work there are many states. But in any case, all of them are called “those who go to the seminary.”

One who goes to the seminary is a person who demands the revelation of the Creator, since the purpose of creation is the revelation of divinity to all created beings in this world.
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From the Daily Kabbalah Lesson 4/11/26, Rabash, “What Are the Four Qualities of Those Who Go to the Seminary, in the Work?”

While a person can exist naturally in this world, such existence is impossible in the spiritual since human nature is diametrically opposed to the nature of the spiritual world. A person never knows exactly how he ought to behave there. The conduct that he must follow there seems strange to him, the reverse of what he is used to, incomprehensible to him.

One must really learn this from books by receiving guidance and instruction on how to conduct oneself in this new world and learning from the upper Aba veIma (spiritual father and mother), just as material father and mother teach a child how to behave in this world.

But in this world, a child is taught in a manner consistent with the child’s understanding, whereas the spiritual father and mother must always explain concepts that are opposite to a person’s understanding, things that are contrary to one’s nature, that are unusual and strange.

It turns out that all our sciences and wisdoms are valid and useful only within the framework of our world, on the level that is within the world of Assiya. Any wisdom above this level belongs to the science of Kabbalah. If we study the conduct of the Kli (spiritual vessel) in higher worlds while in this world, that is, we study the science of Kabbalah to the extent that it is possible to study it on our level, then of course the learning process strikes us as strange.

We read essays and pieces of advice by Kabbalists about changing the qualities of the vessels, and they appear utterly unrealistic, unachievable, and useless to us.

These things seem completely far-fetched and naive. We accept them in some fashion, study and listen to the teachings, but at the same time we lack the feeling that this is something real, that it can actually be realized and can fit into a sound mind, into the feelings and qualities of a person who stands firmly with both feet on the ground.

That is why it is so difficult for us to implement the advice of the Kabbalists. We encounter not only natural difficulties on the level of sensation, but it is also hard to accept this with the mind. Their advice does not seem effective to us or able to lead us to anything.

This is what Rabash explains all the time, about those “disagreements” we must operate and transform our qualities so that each of their changes is always against our nature and contradicts our reason. In these changes lies the entire wisdom of Kabbalah.
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From the Daily Kabbalah Lesson 4/27/26, Rabash, “Peace After a Dispute Is More Important than Having No Disputes at All”

Question: What is the difference between the corporeal and the spiritual?

Answer: The point is that the work we do in the corporeal world is not true work.

What does not true work mean? You perform real actions, yet you do not perceive that you are working with real entities. We carry out spiritual actions, but we do not feel this, like an infant who does not know that he is developing through various actions.

I observe my little grandson. What kind of mind does he have, what understanding? None! He puts everything into his mouth, bangs things together like a monkey. He does not even have an idea of what he is doing, but nevertheless, all these actions contribute to his development.

And how are we different from him? We have also been thrown into some place, forced to sit here with the help of some thoughts, open books and do something similar to what he does.

So, I also now look into the book, because I was given such a desire. I read, I am obligated through all sorts of thoughts and means to be interested in it. I hope that I will have some good results from this and thus resolve what makes me feel bad.

Now, perhaps I can add some contribution of my own to this work. After all, I would like to independently relate to what I am doing now and not as an obligation from above.

If I search for this point so that it will be mine, truly independent, I will reveal it after all the circumstances that obligate me from above, as a puppet, to engage in study, dissemination, work in the kitchen, and in various activities through the environment, or directly from above, or through my natural qualities.

If I want to have my own participation, my own stake, then this point, even if it is a small movement toward it being my free desire, will already mark the beginning of the soul.
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From the Daily Kabbalah Lesson 4/26/26, Rabash, “Peace After a Dispute Is More Important than Having No Disputes At All”

Question: How do the worlds, which constitute our external part, help us correct our inner Kelim?

Answer: The Kelim of the pure and impure worlds represent the Creator’s governance over me, specifically whether He appears the good who does good or the opposite, depending on my perception through either the desire to bestow or the desire to receive. Through this, I explore my Kli.

It is similar to how my attitude toward a friend depends on his good or bad attitude toward me.

By faith above reason, I justify him, correct my Kelim, and then I see that his seemingly bad actions are directed at me with a good intention, or vice versa.

Ultimately, the worlds are the Creator’s attitude toward me. Since He reveals Himself through two opposite things that always cause confusion, it is impossible to understand Him immediately, consequently, this helps me clarify my Kelim, my attitude toward Him as the “One, Unique, and Unified” as the “Good that Does Good.”
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From the Daily Kabbalah Lesson 4/26/26, Rabash, “Peace After a Dispute Is More Important than Having No Disputes At All”

There is no permission to inform a person how much longer is one given to live in this world; one is not to be informed of this. But Rabbi Shimon was in great joy on the day of his demise, and there was great joy in all the worlds because of the many secrets he had revealed then (Rashbi, Zohar for All, Vol. 3, VaYechi, item 157, “When His Time Comes to Depart from the World”).

The departure of a righteous person is like the purification of a Partzuf. When a person leaves their degree and passes from world to world, and especially when leaving the lowest degree, this world, it is a great joy.

Although it does not appear so to us and we think we are living in a wonderful world, we simply have not yet seen anything else besides it. But one must reveal the spiritual world, as it is said: “You shall see your world in your lifetime,” and then we will understand where we truly are.

If a person completes their mission, they no longer need to return to this world, as was the case with Rabbi Shimon bar Yochai, who attained final correction. This means that from then on, he exists only in the upper dimension and no longer reincarnates into this lower, corporeal form.

But one who has not reached their final corrected state in this incarnation must be born again and live in this world.

It is clear that Rabbi Shimon bar Yochai rejoices not because he has finished his work and can rest, but because he brought the Torah, that is, the light that reforms, to the whole world. And this, of course, fills him with joy.
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From a lecture for the holiday of Lag Ba’Omer, 5/1/10

In our world, a person’s system of values determines the specific nature of their egoism. For example, a penchant for animalistic pleasures:, such as those derived from the opposite sex or from family life. Or a penchant for human pleasures, such as money or honor.

The proportion to which these inclinations are depicted in a person also depends on upbringing, since it erases natural boundaries. Suddenly, a person begins to desire something that he would never have desired by nature. It is a flaw in our parenting system.

In spiritual education, we do not seem to require anything from a person; we just give them the notion that spirituality is more important than corporeality. Everything else he must cultivate in himself, because the light, by influencing the Kli, nurtures everything in him.

Depending on what one has from birth, their upbringing, and the group they are in, all of this together gives them a general attitude toward life. Then he chooses what is more important to him; he has fuel for the more important but not for the less important.

When a person joins a group that can change his value system or he decides on his own that it makes sense for him to act one way or another, he can independently change these values within himself.
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From the Daily Kabbalah Lesson 4/19/26, Rabash, “Moses Went”

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PublikaceČlánky o aktuálních událostech, kultuře, populární vědě, vztazích a dalších, představené z jedinečné perspektivy moudrosti KabalyThe content is based on talks given by Dr. Michael Laitman and is written and edited by his students.

Kabala MediaCopyright © 2003-2026 Bnei Baruch – Kabbalah L’Am Association, All rights reserved

My Library
Sign in to like, save and subscribe to videos

Publikace
Články o aktuálních událostech, kultuře, populární vědě, vztazích a dalších, představené z jedinečné perspektivy moudrosti Kabaly
The content is based on talks given by Dr. Michael Laitman and is written and edited by his students.

Kabala Media
Copyright © 2003-2026 Bnei Baruch – Kabbalah L’Am Association, All rights reserved