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It is written (Deuteronomy 4:2), “You shall not add to the word which I am commanding you, nor take away from it, to keep the commandments of the Lord your God which I command you” (Rabash, “What Is Do Not Add and Do Not Take Away in the Work?”).

“You shall not add, nor take away” means advancing in the balance between the two lines. This is not a quantitative principle or a matter of the intensity of the work, that is, it does not mean do not hurry too much or do not be lazy. Rather, it means that one must always maintain oneself in a balanced state.

What does it mean to be in a state of balance? It means to facilitate the formation of the middle line, to prepare it so that the Creator can correct you.

How? First of all, try to remain in the right line at all times and not allow the left line to grow stronger and rule over you.

The right line is called “the importance of spirituality.” Spirituality, the goal, the quality of bestowal, the Creator, who possesses the quality of bestowal, and this does not mean simply someone great, but the force of bestowal, all of this must be important to me. And only after all this has truly become important to me can I enter the left line.

The right line, the importance of spirituality, is acquired only through faith above reason, not within reason. Within reason, the importance of spirituality can be attained only after crossing the Machsom. This is called complete, perfect faith: the light of Hassadim with the illumination of the light of Hochma.

Below the Machsom, we have as though the same state, a branch of that same root of faith. We are as though in a state of corrected faith and as though feel the Creator’s presence with our senses. This “as though” is attained through effort, and especially through our investment in the group.

When we complete this work and acquire faith according to our degree through the work in the right line, we then move to the left line and see that within reason we have nothing: our qualities are uncorrected, our thoughts are foreign, and the right line is diminished. It is then that we come to prayer and ask the Creator to help us.

If I have prepared the right line, raised the importance of spirituality, the importance of the goal, and faith that everything has been prepared for me from above, and then see in the left line that I myself am in a completely opposite state, not in perfection, but, on the contrary, in deficiencies and lowly desires, then, as a result of these two lines, the force of prayer arises. And then an answer to the prayer comes from above, the middle line.

In this work, we must constantly remain in balance between the right and left lines so that “his wisdom does not exceed his deeds.” That is, a person should not find himself in a state where he says, “I am incapable of doing anything,” or “I have no strength,” or “everything is in the hands of the Creator,” or, “Just leave me alone and do not tell me that everything depends on me. Nothing depends on me,” and so on.

This means that the left line must not become greater than the right, when I have no strength and think that all of this is impossible, or even that none of it exists at all. Nor should the right line dominate when I think, “Everything is in the hands of Heaven, and everything is decided there. I am nobody here. I do not exist; I am an empty place. Nothing depends on me; I am always entirely under His authority.” This is called the Klipa of the right line.

No! Both of these lines must be balanced. This is what has been given to us, and we must make every effort not to fall into either of the two kinds of Klipa, the right or the left. Rather, we must balance the two lines so that they contribute to the formation of the middle 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?”

The only thing that was created is the desire to receive. Over thousands of years of the existence of humanity, the desire to receive in a person has grown both on the corporeal and spiritual level, and when it reached the third and then the fourth stage of the development of Aviut (the depth of the desire to receive), it underwent shattering during that stage.

Everything necessary is contained within the shattering. What is missing is only the upper light, the reference point by which we can measure all the fragments that survived within us in the shattering and give them their correct form; that is, see their proper use, which is opposite to the way they currently exist within us.

While remaining within one’s nature, a person cannot escape it because he is inside nature, and it determines his thoughts, behavior, desires, and direction: what he will be drawn to and in what way. And the light that comes from afar as surrounding light affects the shattered vessels and gives them understanding of the difference between them and the surrounding light.

At first, this understanding passes through stages of development called Shoresh, Aleph, Bet, Gimel, and Dalet. Initially, a person strives toward the light. He thinks that with its help he can fill himself, using spirituality for his own benefit in his usual way, just as he previously tried to obtain all corporeal and human pleasures for himself using his surroundings for this purpose.

Now he intends to use the spiritual environment in the same way, for his own benefit. But the light affects him in two opposite forms: sometimes it awakens a passionate desire for the spiritual world and increases his desire to receive inside him, while at other times it shows him to what extent this passionate desire is unattainable for him.

Through this game of the light with the Kelim (vessels), a person begins to feel that his attitude toward spirituality must be different from the way he used to relate to his previous desires of this world when he used them openly, with both the vessels of his fellow person and the pleasures contained in his fellow person before him.

The light teaches him that the true form of pleasure lies within the quality of the light itself. It means that a person begins to receive the charm of holiness. In other words, he sees how much his Kelim have grown and, consequently, how much his suffering has increased. Then he seeks salvation from this suffering.

That is, the desire to receive buries itself (its own ordinary method of seeking fulfillment) and sees that the suffering it experiences corresponds to the magnitude of the desire to receive. A person begins to see that the desire to bestow can become his salvation: “Better death than such a life.” He cannot free himself from this desire, which is constantly increasing, and he cannot obtain any pleasure through it. Therefore, he begins to desire vessels of bestowal.

We awaken to connection with the Creator from within the great Kelim of reception which, precisely in our time, are beginning to rise from the shattering and demand correction and fulfillment. And what we have in addition is the reforming light—the light that brings us back to the source.

This gives us the opportunity to use the power of the light itself and strive toward the Kelim of bestowal, not because we want to escape trouble, but because of the importance and unity that we perceive in the quality of bestowal. In other words, the light conveys to us the greatness of the source.

It follows that what we must correct now is our attitude toward the Creator. We must draw closer to Him and adhere to Him, which is possible only through equivalence of form. And we can accomplish this only with the help of the reforming light. For this, we need to study from correct books within a group.
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From the Daily Kabbalah Lesson 7/23/26, Rabash, “What Is ‘Anyone Who Mourns for Jerusalem Is Rewarded with Seeing Its Joy” in the Work?”

After the destruction of the Second Temple, a few people remained, such as Rabbi Shimon, who began writing books and advising the nation on what they should do. They directed this nation that had disconnected from its spiritual level to adhere to a system based on physical actions corresponding to spiritual ones.

Previously, everyone prayed with a prayer of the heart; now, a prayer book was written for them. Many things that did not exist before were now defined by instructions on how to act at the material level. It was necessary to define the boundaries of the “animal,” which no longer sensed the limits set by the spiritual world and was seeking its own enclosure—to provide a framework for its existence. This was done through the book Shulchan Aruch and other texts.

Thus, the situation that persisted for millennia can be described as the lesser evil. A person existing on the material level, who has no contact with spirituality and no perception of the surrounding light, naturally believes that nothing else is possible.

He thinks that by observing the Torah and the commandments, he is doing everything possible. Indeed, in a way, he is doing everything possible. He has no sense that any further correction is possible. Correction of what if the point in the heart has not yet manifested itself?

That is why some have one Torah and others have another. For some it is external, for others it is internal. When we speak about the inner part of the Torah, we are talking about why a person needs the Torah in the first place: either for internal correction, which is triggered by a point in the heart, or for external correction, which is prompted by the desire to know what to do with one’s hands and feet, and what words to say.

For example, you have a book about slander. Let us take just one stipulation: “Love your neighbor as yourself,” and suddenly you need all these books and encyclopedias to know exactly what can be said in connection with this and what cannot.

The law, however, states one thing: “Love your neighbor as yourself.” Make an effort to do this, that is all. What books could we be talking about? However, when moving from inner work to outer work, you must give each thing an external definition so that you know which forms of its manifestation are prohibited, then the amendments begin to multiply. Internally, there is only one law: the law of adhesion, of similarity of form.
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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”

A person is constantly influenced by the desires around him, even without radio or television advertising. Our thoughts move from place to place, from one thing to another.

You can go somewhere without even knowing where you are and feel the character of that place by the change in a certain tension compared to the place you were in before.

That is, a person does not exist as an isolated individual. On the contrary, he has nothing of his own except a point that catches and everything he perceives is received from the environment around him.

All thoughts, all desires, everything a person has, comes from his environment. Everything depends on how far one distances oneself from what harms and moves closer to beneficial influences.

This, too, depends on the environment a person is in: how much it awakens him to this.
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From the Daily Kabbalah Lesson 7/23/26, Rabash, “What Is, ‘Anyone Who Mourns for Jerusalem Is Rewarded with Seeing Its Joy,’ in the Work?”

Talks about the Steps of the Ladder, Part 211

Can Eternity Be Felt Only at the End of the Spiritual Path?

Eternity can be felt starting from the very first spiritual degree where we already sense a part of the end of correction. Why? It is because that lowest degree, degree 125, is the same end of correction, but reduced 125 times. That is, we feel what exists in the end of correction, but through many screens. We have a kind of awareness of it, in all of its details, but in a vague way.

Nevertheless, we are within that sensation and begin to identify with the soul instead of with the body. Our life changes. Even our attitude to life and death changes completely. When we begin to identify with the soul, we feel something of eternity.

“One should always sell everything he has and marry a wise disciple’s daughter” (Psachim, 49). This means that he should sell all the possessions that he has acquired through his labor. That is, he should give everything and relinquish everything, and in turn take the daughter of a wise disciple (Rabash, “One Should Always Sell Everything He Has and Marry a Wise Disciple’s Daughter”).

The “Wise” is the Creator, and the “wise disciple’s daughter” is the Kli of a wise disciple, the intention to bestow. And indeed, the vessels are acquired. But in order to acquire the “wise disciple’s daughter,” a person must sell everything he has.

If, instead of the desires for all other fulfillments, he prefers the desire for the Creator, then he will attain Him; otherwise, he will not. Our path consists of gradually replacing all our desires with one single desire. By separating this desire from all the others that are opposite to it, we increase it, and then, from the “wise disciple’s daughter,” we come to the “Wise.”

Rabash speaks about the means: Segula (a special remedy), Torah, and Mitzvot. He writes that a person who comes to religion becomes worse than he was before.

Clearly, he does not mean someone who has returned to religion and become “righteous,” nor does he mean what is commonly understood by “religion.” Rather, he means one who wants to attain the middle line (Daat, Tifferet, Yesod) and works toward it, trying to go above reason, although the body tells him that this path is unsuccessful and unclear, and that he is only becoming worse than he was before.

Nevertheless, a person wants to remain in religion, to attain Daat, Tifferet, and Yesod through Aviut Shoresh, Aleph, and Bet (the zero, first, and second phases of egoism), and each time acquires more and more vessels of reception, subdues them and advances above them.

At the same time, a person feels that he is indeed becoming worse and worse, because the measure of his egoism is being revealed to him more and more. And all the desires that intensify within him at that time, he must replace with one desire, the wise disciple’s daughter.
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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: Why does the Kli (vessel) shift from bestowal for the sake of receiving to receiving for the sake of bestowal?

Answer: The Kli moves from the simplest animalistic form of receiving for the sake of receiving to bestowal for the sake of receiving because it understands that there is greater benefit in this, both from the side of the Kelim and from the side of the lights.

Regarding the Kelim of bestowal for the sake of receiving, I can receive an impression from the desire that is in my neighbor and want something that I did not want before, which means that I have the possibility of receiving additional pleasures that I did not have before.

I look at an advertisement, become excited, and want it too. “I want it too” means that I have some possibility of receiving additional pleasure. In essence, “bestowal for the sake of receiving” constantly pushes a person toward development.

Envy, lust, and the craving for honor that a person feels toward his neighbor build greater Kelim in him. This Kli grows until he begins to realize that it brings him trouble rather than fulfillment. And then he comes to understand that he can never fulfill himself.

This manifests itself so strongly in him that he comes to the conclusion that it is better not to increase the Kelim. He even begins to look for ways to reduce his Kelim: It is better to live somewhere far from the whole world, or to go to India, learn a method of a peaceful life, or somehow limit himself. If he is unable to do so; there is alcohol and drugs.

Bestowal for the sake of receiving, that is, acquiring a desire from someone external, from someone outside me, brings a person to such a state. And when, due to having no choice, he comes to Kabbalah, here he gradually begins to study how to move from bestowal for the sake of receiving to bestowal for the sake of bestowal, which is already spirituality and is called “for Her sake.”

A person begins to understand that there is another means by which he can advance, that spiritual pleasures are genuine and far greater. He intensifies his yearning for them by seeing the same yearning in others: “The Creator is great, I will gain dominion over all, I will be greater than everyone. I want it!”

In doing so, he seemingly draws spiritual Kelim (vessels) toward himself, increases them, as though he enters the shell (this is known as deriving nourishment from the Klipot [shells] during the small state), but at the same time he uses the light that increases his Kli, which builds him in another way, granting him the awareness of what the property of spirituality is.

And then a person suddenly begins to feel that in spirituality, which he previously thought consisted of enormous pleasures, there are no pleasures at all. This is because his Kli has changed.

If he studied Kabbalah as it is taught in other places, he would receive pleasure, because then he would not awaken the light that reforms. He would think that spirituality is ever greater receiving, studying various meditations, gematria, how Kabbalah helps in material life, and so on.

He would never have a descent, because he would receive only pleasures from his imaginary spirituality, whereas the light that reforms brings a person awareness of his state, awareness of evil. Therefore, Baal Shem Tov, who founded Hasidism, defined it in a very clear form: “The opinion of Torah is opposite to the opinion of the masses.”

Those who are capable of advancing by way of truth have the light that reforms. And those who are not yet able to attain the truth, let them have Hasidism, at least a small illumination that gives them the awareness that there is something beyond this life, in order somehow to sweeten their existence.

This is precisely what all the existing methods provide. They illuminate them a little, and thank God, they feel good. They do not yet need correction; let them remain there. They cannot be among those who are already capable of performing real corrections, real operations, on themselves.

These are states of descents, disappointments, sudden darkness, when a person first yearns for spirituality and suddenly receives a blow. He is confused because he never imagined that such a thing could happen. Whoever has gone through this knows. This is the sensation of an empty Kli of intention: not of desire, but of intention. It is already a sensation of lack of the intention for the sake of bestowal.

Then the person begins to work in two forms. But one who does not use the Torah as an instruction, as light, does not feel the influence of the light that reforms, which reveals to him a lack in the Kli of bestowal, in the intention to bestow. Such a desire is never awakened in him, and he never has descents.

This is described as “going and adding.” He is filled with enthusiasm and feels good. He looks at us: “What state are you in!” and is proud of himself. He has justification for all his actions, and he is already, as if, beyond the barrier in the upper world, in the world of Atzilut, and even in the world of infinity.

He truly feels some kind of soaring, because he has no analysis of truth versus falsehood, but only sweet versus bitter, and therefore he feels some illumination from above that supports him. This is called “the opinion of Torah is opposite to the opinion of the masses,” “he who increases knowledge increases sorrow,” and so on. That is, such people are completely lacking the left line.

I remember that I came to Rabash in February, and on the holiday of Shavuot he was hospitalized with an ear inflammation. Before that, I drove him to various doctors, and once, when we returned from another doctor, he gave me a notebook containing the Shamati articles. His students, who had been with him for 50 years, had never seen these articles. I made a copy of them and brought it to the synagogue.

Rabash’s students saw it and were astonished; where had this come from? At that very moment Rabash entered. He became very angry with me, took the notebook away, pretended not to know where I had gotten it from (several hours later I received it back), and left very displeased. And when I asked him what the matter was, he said that they were not allowed to know about the left line.

And among them there were people older than Rabash; they had studied with Baal HaSulam and remembered him. But because they lacked preparation for correction in their properties, Rabash did not give them the Shamati articles. He said that they still were not allowed to read them. Still! At that time, I was 30 years old, and they were over 70. And this corresponded to their inner preparation, because they still did not have a sufficient analysis of truth versus falsehood.

Question: Is our preparation to move from descents and ascents to a state of adhesion?

Answer: A person who comes to us and remains is constantly in exaltation. But after some time, he receives a negative feeling from us, even if he himself has no inner need for it. He begins to feel the left line, feels that here there is an atmosphere of an unfulfilled desire, and therefore, if he is of the same kind, he continues to study, and if not, then in order to remain with us, he must in some way isolate himself from us.

Such people find a niche for themselves that allows them to be among us and at the same time not be with us. They succeed in this. But all the others, those who do not have the left line within them, simply leave due to the lack of equivalence of form.

And this is good; a person continues with at least something that he received from us and grows while being outside. Someday he will come to the point where he begins to correct himself, to add an intention to his actions that can be obtained only through descents, through the left line.

The Ari wrote that a person who does not have the left line can acquire it through study, and if he wishes, through entering a group. But I have doubts about this, and Rabash also said that he himself had never seen such a thing.

In any case, we must be prepared for the fact that through our efforts we will spread our method throughout the world. But each time we gather the harvest of our efforts, it will be very meager. Not many will join us. But we will contribute to the general correction: a great, broad, and relatively slow one. The main thing is to set the wheel in motion.
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From the Daily Kabbalah Lesson 7/23/26, Rabash, “What Is, ‘Anyone Who Mourns for Jerusalem Is Rewarded with Seeing Its Joy,’ in the Work?”

When we arrive at the final correction, and a person finally acquires their true Kli (vessel) in which they are connected with all their other parts that previously seemed external to them and appeared to exist in other people, they begin to perceive them as their own.

He unites them, and this unification results in one great Kli in which he feels the Creator in His full measure. He performs Zivug de Hakaa (coupling by striking) with Him, the coupling of Malchut with the light, the created being with the Creator.

The striking (Hakaa) is only with respect to a person’s desire to receive, so that it will not be for one’s own sake but for the sake of the Creator. It is not literally as we describe it in words that the light strikes Malchut and sends it back. The striking is against its desire, since it wants to enjoy directly. In this way, a person who begins to absorb the Creator within oneself begins to attain who He is and what He is, to absorb Him to the extent of one’s equivalence of form with Him.

But we cannot speak about what takes place within Malchut of the world of infinity after the created being and the Creator unite together without any distinction between them. It is then that a truly infinite path begins.

For us, however, infinity means that there is no restriction on receiving the Creator within us, on adhesion with Him, on cleaving to Him. We say that there is no restriction in infinity. Therefore, when our Kli becomes boundless, we truly enter infinite speed and penetrate deeper and deeper into the Creator.
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From the Daily Kabbalah Lesson 8/10/26, Rabash, “What Is the Gift that a Person Asks of the Creator?”

The attributes of the Creator reach us through the light that returns to the source (the reforming light). We exist in the shattered attributes of both Malchut and Bina and cannot grasp how to work with a form that is opposite to the one we have within us. Yet before we can define the opposite, we must understand what it is.

If I see black, I cannot understand white from it, that is, how to transform the desire into “white.” I must perceive the difference between them, understand its nature, and then compare them within my Kelim (vessels). Through this comparison in both my feelings and in my mind, I will advance toward one of these forms: either the black or the white.

Therefore, despite the fact that we exist in a state of brokenness and we have Kelim of Malchut and Kelim of Bina that operate in the mode of receiving for oneself, we cannot understand what the property of bestowal means. It is simply not given to us.

Sometimes we sense how little we understand what for the sake of bestowal means. This indicates that the light is already beginning to shine upon us as the property of the Creator and not as something that is attracted by pleasures.

That is, the light begins to show us who He is. The Creator reveals His character to us, and this is already a great revelation, because then we see how base we are and how immersed we are in receiving for our own sake.

This revelation comes to a person according to how well they prepare themselves to demand what they wish to receive from from the upper light. If one pursues only pleasures found in spirituality, in order to correct their intention, the upper light—instead of giving them pleasure—shines upon them in such a way that they feel suffering. Thus, the light guides a person so that they do not strive for pleasures but begin to seek: “What should I strive for then? I feel bad.”

Then the light begins to show them that in addition to pleasure and suffering, there is something higher—the quality of bestowal, the Creator Himself, His character. Thus, He guides us not to demand spiritual pleasures we associate with our animalistic Kelim, imagining them to be like the pleasures of this world, but instead teaches us to understand that true pleasure lies in acquiring the quality of bestowal. Acquiring this quality is pleasure itself, because it is the quality of the Creator.
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From the Daily Kabbalah Lesson 7/23/26, Rabash, “What Is, “Anyone Who Mourns for Jerusalem Is Rewarded with Seeing Its Joy,” in the Work?”

When a person begins to study in a group, to listen, and to engage in dissemination, they must receive more surrounding light and begin to change. But Rabash said that this is extremely difficult.

That is why we need only people who possess a point in the heart. We do not need the whole world, only those specific points that we must draw out from across the world. Why should our network span the whole world? It is solely to reach all those special individuals scattered across the globe. Once the desire emerges, that is it, the person is ready to realize the Creator. If not, then not.

There are people who do not understand that a different kind of Torah can exist, unlike Rabbi Fisher who once said that I should be left alone and given the opportunity to search for what I was looking for since I could not be satisfied with what they were giving me.

If it had not been for Rabbi Fisher, I would have abandoned religion. As Elimelech said many years ago, were it not for Kabbalah, he would have become secular, for he found life utterly tedious without the attainment of spirituality. Religious people do not understand that if a person has a true desire for the attainment of spirituality, it is something much stronger than all other desires. They do not understand that the person simply cannot be otherwise. They want to confine him in a framework so that he remains at the same level.

I remember that I was given the Gemara and told, “Study this from morning until evening; this is the desire of the Creator.” I could not! I went to study for several months in Kfar Chabad, and read several tractates, but it is completely impossible to study them without some reaction from above.

Baal HaSulam and Agra wrote that one who hopes precisely for this, who awaits it, can be satisfied only by the wisdom of Kabbalah. In the “Introduction to The Study of the Ten Sefirot” it is written that one who feels that the Torah is dry for him should leave it, and try his luck in the wisdom of Kabbalah.

The inanimate level cannot align with the vegetative. A plant is something that I cannot control; it slips through my fingers because it grows. It can not be held in the ground or kept close; it escapes.

Every movement of growth occurs because a person rejects, destroys, and cancels the previous state. Therefore the next degree comes. You will not be able to become a plant until you completely cancel the inanimate within you. And from there you begin to rise. The inanimate is your foundation, but on the other hand, you must constantly step over it.
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From the Daily Kabbalah Lesson 8/10/26, Rabash, “What Is the Gift that a Person Asks of the Creator?”

Talks about the Steps of the Ladder, Part 210

What Is the Difference Between a Kabbalist Who Has Reached the End of Correction and the Creator?

What is the end of correction? It is when for every influence of the light there is a desire that exactly matches it. If every such desire is corrected in order to bestow, it operates exactly like the light that wishes to fill it. That is, the vessel becomes similar to the light precisely in action and in result, and according to this result there is no difference between the created being and the Creator.

Yet there is the Creator and there is the created being. It is true that the substance of the created being, the will to receive, remains, but it assumes the form of the Creator. Therefore, this is called “equivalence of form.” A difference remains between them, but only in the initial point: the Creator is existence from existence and the created being is existence from absence. But apart from this point, that the Creator created the created being, everything else in the created being is its own self-construction by its own powers in the likeness of the Creator.

Therefore, this initial point is not taken into account; what is, is everything the created being has built above it. Therefore, it is said that the created being is in adhesion with the Creator and there is no difference between them. That is, the created being attains the status of the Creator, everything that exists in the upper one. It is not that we receive all of this from the Creator, but we attain the thoughts, desires, and everything. This is not just a degree above the human; it is a degree above the created being.

Those degrees in which we are in the process of attaining the Creator are called “the secrets of the Torah.” Nothing is written about them anywhere, and it is impossible to write about them. What the created being attains when reaching equivalence with the Creator are the secrets of the Torah, the very thoughts of the Creator, which each person must conceal as much as possible and distance themselves from revealing. Therefore, nothing is written about this anywhere.

For this reason, there is no need to fear reading Kabbalah books. All the books of the wisdom of Kabbalah deal with how to reach the state of the end of correction, which is called “the flavors of the Torah”; it is permitted and even necessary to read them in order to correct ourselves.

Question: What is the difference between turning to the Creator and turning to the souls?

Answer: Does a person understand that the Creator’s desire is to bestow to His creations? Until a person understands that they must come to love of the Creator, to adhesion with Him, and that it is impossible without a person preparing their Kli (vessel), which is called unification with other souls, they will not begin to do anything.

We must understand that we can act in the spiritual world only to the extent that we are connected with one another in the material world. Suppose there is some heavy object lying in front of you that you have to move. But you see that you cannot do it alone. Then you turn to someone else or to several people, until there are enough people to move it.

So, imagine that you are down below, in this world, and in order to reach the 125^th degree, you need to move something heavy that becomes heavier and heavier every time. The more degrees you want to overcome, the more souls you need to connect with so that they help you move this weight. And so you continue until you connect with everyone, otherwise you will not reach the goal.

To ascend to the first degree, it is enough for you to annul your ego, let us say, before ten others, that is, to connect with ten souls. For the second degree with a hundred souls, for the next with a thousand, and so on.
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From the Daily Kabbalah Lesson 7/30/26, Rabash, “What Does It Mean that Oil Is Called ‘Good Deeds’ in the Work?”

Question: Is there really a law of the boomerang?

Answer: In general, everything good and everything bad that we do comes back to all of us and, of course, our loved ones. And somehow, we must still track these things. Perhaps we should try to draw some conclusions for the future.

Question: So is there such a simple formula, that the evil one does returns to a person in one form or another? Does this law exist?

Answer: It does. That is, one must constantly choose very carefully what one does, what one engages in, and toward what one is heading.

Question: What about my bad thoughts concerning others?

Answer: The same applies to that.

Question: Will they come back to me?

Answer: They definitely return.

Comment: If only a person could feel this, perhaps they would be more cautious.

My Response: For this, one must constantly restrain themself. Every person must restrain themself and control their thoughts, desires, and intentions in general.

Question: Is it right to restrain oneself? That is, to say to oneself: “This is a bad deed; I will not go there.” Is that how it should be?

Answer: Yes, even in one’s thoughts.

Question: Even in one’s thoughts? But this is very difficult.

Answer: In our terminology, this is called intention.

Comment: But I don’t have control over my thoughts. We have spoken about this before.

My Response: It does not matter. You are not free in what is sent to you. But what you do with it afterward—that is where your choice lies.
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From KabTV’s “News with Dr. Michael Laitman,” 7/28/26

In our world, we assume there is a desire, and within the desire a pleasure; that they are two separate things. Indeed, this is how it works in the desire to receive. But in the desire to bestow, it is not so.

The desire to bestow is itself the pleasure. But since a person builds it upon the desire to receive, we are dealing with degrees of correction: the extent to which a part of the desire to receive participates in the aspiration to be like the giver.

The Kelim (vessels) are what matter most, while the upper light is at absolute rest. Therefore a person must strive for the correct Kelim, for the correct sensation that he should have all the time in relation to the Creator.

The beginning of correction is called “Everyone who mourns for Jerusalem.” It is when a person understands what the nature of their grief, what it concerns, what the concept “Jerusalem” means, what the destruction of Jerusalem is, and what this spiritual concept is that they must mourn for and that must become realized within them in the correct form.

If a person builds such a Kli, then of course nothing more is required of them and they are rewarded with this Kli being corrected according to the measure of their mourning since their mourning is directed toward their ego, against their desire to receive, against all the qualities called “the ruined Jerusalem.”

And when they regret this (this regret is called raising MAN), they are rewarded with the correction of this MAN from above. The light brings the correction, that is, a screen over those Kelim that mourn because they are in the state of the ruined Jerusalem, in the desire to receive.
[359491]
From the Daily Kabbalah Lesson 7/23/26, Rabash, “What Is, ‘Anyone Who Mourns for Jerusalem Is Rewarded with Seeing Its Joy,’ in the Work?”

Question: What should we ask the Creator for? Should we ask to have the correct desire?

Answer: We need two things. First, to mourn the fact that we are in the shattered Kelim, in other words, that we think only about ourselves and want to fulfill only ourselves.

Second, we need an awareness of the greatness of the Creator, the greatness of the quality of bestowal, which should bring us to an aspiration for the “rebuilt Jerusalem.” In other words, it is not enough to regret being in a state of evil; we must also aspire to a state of goodness.

This work takes place in accordance with two kinds of Reshimot (spiritual records) that must exist within us: Reshimo de Aviut, and Reshimo de Hitlabshut—a Reshimo from the Kli, and a Reshimo from the light.

The Reshimo from the Kli shows the state that the Kli is in compared to the state that it should be in. The Reshimo from the light shows what the nature of my attitude toward the Creator should be so as to bring me to the realization that the Creator is the ideal, perfection.
[359495]
From the Daily Kabbalah Lesson 7/23/26, Rabash, “What Is, ‘Anyone Who Mourns forJerusalem Is Rewarded with Seeing Its Joy,’ in the Work?”

Over which pleasures should a person ask for a screen in order to acquire it as the first spiritual degree? It is impossible to exist without desire, pleasure, or the aspiration to enjoy. So what should a person ask for a screen (Masach)?

Spiritual pleasures are concealed, whereas material pleasures are revealed. Therefore if a person asks for a screen above all the material pleasures so that he can nevertheless somehow become similar to the Creator, aspire to Him, and unite with Him, this is called acquiring the first spiritual degree.

That is, one reaches a state in which, on the one hand, they derive no pleasure from this world; nothing attracts them except the Creator. They feel despair because there is nothing in this world that can fill them; they nothing with which to nourish their soul (“Nefesh,” a person’ s receiving Kelim or vessels), and nothing from which to derive pleasure. Without this, they simply cannot exist; they are completely immobilized and powerless.

On the other hand, they must have an attraction toward something because otherwise for what would they ask for a screen and correction? Therefore there must be a very strong yearning for the Creator, and if a person completely acquires these two states, commensurate with their current state, they receive the first screen from above.

In other words, on one hand, “Better death than such a life; I have nothing in this world, I do not need it, and I am lovesick for spirituality.” On the other hand, there must be confidence that they can compel the Creator to provide them with a screen.

All of this gradually accumulates within a person, and when the person and their actions toward the Creator converge at one point, they merit receiving the first screen. Then they feel the presence of the Creator; their first spiritual desire merges with the screen, and they become an embryo (“Ubar”).

This is the gift that a person must ask from the Creator. These things cannot be conveyed in words; they can only be conveyed to one who is ready for this, and then the Creator allows them to ask.
[360180]
From the Daily Kabbalah Lesson 8/10/26, Rabash, “What Is the Gift that a Person Asks of the Creator?”

Question: Is the correction of the shattering only a means to attain an even greater greatness of the Creator?

Answer: The entire shattering lies in the lack of awareness of that greatness, and all the correction lies in realizing that greatness, since the Masach (screen), which we call the intention for the sake of bestowal, is built within us as a result of respect we hold for the Creator, the extent to which I value Him more than my will to receive, the extent to which I value Him more than myself. Everything depends on my attitude toward this.

Question: How can we see the greatness of the intention?

Answer: The greatness of the intention is a result of the greatness of the Creator. We cannot measure the greatness of intentions themselves. You ask how it is possible to measure the light, to measure how great or small it is? After all, the intention is light.

I can measure this only according to the Kelim (vessels); I have no other possibility. To what extent the Kelim can join the intention for the sake of bestowal, to what extent the left line can be included in the right line, in essence, is my ability to remain in the intention.

I measure everything according to the Kelim. I do not know at all what the light is. There is some phenomenon in my Kelim, and this is what I call light. Therefore, all our work is through the Kelim.
[359506]
From the Daily Kabbalah Lesson 7/23/26, Rabash, “Anyone Who Mourns for Jerusalem Is Rewarded with Seeing Its Joy,” in the Work?

The desire to receive that the Creator created is unchanging. But if a person uses it correctly, that is, by employing it to align themselves with an act of bestowal, then the Creator helps them.

The Creator conceals the person’s Kelim of reception from them, and through the surrounding light, He gives them the opportunity to acquire a screen (Masach), an intention for the sake of bestowal. As the person acquires the desire to bestow, the Creator reveals the Kelim of reception to them.

In proportion to the person’s acquisition of the intention to bestow, the Creator adds to their desire to receive, allowing the person to receive in order to bestow, which is an act that precisely mirrors the Creator’s action. This, in essence, is the help that comes to us from above.

On one hand, there is concealment regarding the desire to receive, and corresponding to it, concealment of the Creator. On the other hand, the method of Kabbalah offers the possibility of learning how to receive correctly: to acquire a Masach, and using it, through the intention to bestow, to use the desire to receive in the proper way.

This relates to the concept that initially the lights preceded the Kelim (vessels), when the Creator created the Kli, the desire to receive. But when a person wants to change the desire to receive to be in order to bestow, then the Kelim precede the lights. First we acquire a screen, and then we add the desire to receive to it. Therefore, darkness precedes light.

Thus, two things come from the Creator: one comes directly and another comes indirectly. Our task is to work on the desire to acquire a screen. Accordingly, the Creator reveals to us a part of our desire to receive so that afterward we can use it correctly.

This, in essence, is the gift that a person asks the Creator for. Not the receiving Kelim, which exist in abundance and which the Creator Himself is interested in a person receiving, since this is the purpose of creation, to delight the created beings. Rather, it is specifically the intention, the screen, that we need to receive from the Creator, that is, to come to the intention to bestow.

It does not matter how you imagine the screen, but the desire must be complete: “Better death than such a life.” If I do not acquire a screen, a connection with the Creator, I do not agree to continue this life in any other form; I want only to receive the ability to bestow upon the Creator. If a person reaches this state, they receive what they ask for.

Of course, this requires a very great effort because, although the Creator conceals the desire to receive, He does so with respect to the aspiration to feel Him. However, He does not conceal the corporeal pleasures of this world, not the animalistic pleasures nor those that belong specifically to the human level. And this is the lowest degree from which a person can begin to ascend.
[360175]
From the Daily Kabbalah Lesson 8/10/26, Rabash, “What Is the Gift That a Person Asks of the Creator?”

Talks about the Steps of the Ladder, Part 209

When Does a Person’s Path End?

Each and every person must begin their life at the lowest degree and reach the highest degree within this lifetime. And what about all the previous reincarnations we have undergone? If in previous incarnations a person already attained some spiritual degree but stopped midway along the spiritual path and did not reach its end, it will help them in their next life to complete the entire path. However, until we reach the highest degree from the lowest degree within a single incarnation, we must continue to reincarnate again and again.

Question: We see actions, but we do not see intentions. Is it possible to ever see the magnitude of the intention is, and how great versus the magnitude of the action?

Answer: A Kli can sense how great the intention is according to the principle, “From Your actions we know You.” How can I appreciate a mother who gives and gives if I only receive and receive, and have no quality of bestowal?

When I begin to learn what it means to bestow or when I grow up and the same desires that my mother had arise in me on the animate level, then I remember what my mother did for me, I understand how much she loves me, and I understand her intentions. I can discern someone’s intentions only if I have the same intentions myself.

There can be no adhesion (Dvekut) in the will to receive. Everyone constantly remains in their will to receive, which does not change. But the desire to bestow, called the intention above the will to receive, does change. By changing my intention, which means changing the desire to bestow, I can understand another person and their intentions.

The Creator has neither intentions nor actions. It is only in relation to us that His actions may appear bad, only to be revealed later as good. This is because we attain Him through our own Kelim (vessels). Our sensation is divided into Kli and intention. An action may be one of reception, while the intention, the form of the action, is one of bestowal. Therefore we can have parts within us that are opposite to one another. But there is nothing like this in the Creator.

Since we receive from Him into our Kelim, we also divide what we receive into two parts: how it is felt in our Kelim and how it is felt in our consciousness, in our perception of the intention. We might think that the Creator is acting badly, even though His intention is good. But from His side there is only one direct action.

When can I receive directly what emanates from Him? When I attain the same intention as He has, and my Kli immediately perceives its correct, direct expression. Then I decipher it not through my receiving Kelim, but only according to my intentions to bestow.

I remember before an operation in the hospital, a doctor approached me, a man two meters tall who weighed 120 kilograms. He said I was about to feel some discomfort, then he sat on top of me and nearly crushed the life out of me. My rib cage was shattered, and he said he was going to make an opening in it. He took something resembling a drill and drove it into my chest. This was done without anesthesia because I was in a condition that could not wait.

I drifted in and out of consciousness, yet I felt no hatred toward him. Later, we spoke about it, and he was surprised that I remembered everything that had happened. Usually people lose consciousness completely. But I remembered it, and for me, it was a very valuable lesson. A person inflicts such pain upon you that you want to die to escape the sensation, yet you feel no hatred toward him. This demonstrates that the intention holds absolute dominion over action, even within our world.
[359509]
From the Daily Kabbalah Lesson 7/23/26, Rabash, “What Is, ‘Anyone Who Mourns for Jerusalem Is Rewarded with Seeing Its Joy,’ in the Work?”

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VeröffentlichungenArtikel über aktuelle Ereignisse, Kultur, Volkswissenschaften, Beziehungen und vieles mehr, präsentiert von dem einzigartigen Standpunkt der Weisheit der KabbalaThe content is based on talks given by Dr. Michael Laitman and is written and edited by his students.

Kabbalah MediaCopyright © 2003-2026 Bnei Baruch - Kabbala La Am Association, Alle Rechte vorbehalten

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

Veröffentlichungen
Artikel über aktuelle Ereignisse, Kultur, Volkswissenschaften, Beziehungen und vieles mehr, präsentiert von dem einzigartigen Standpunkt der Weisheit der Kabbala
The content is based on talks given by Dr. Michael Laitman and is written and edited by his students.

Kabbalah Media
Copyright © 2003-2026 Bnei Baruch - Kabbala La Am Association, Alle Rechte vorbehalten