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Question: Do I examine my attitude toward the Creator each time I make a scrutiny?

Answer: Only the attitude. It is easy for me to imagine that I exist. And my desire for spirituality is also not much of a problem, despite the fact that this desire constantly slips away and vanishes.

To catch the Creator? I catch some kind of “inner image of the Creator,” and I am guided by this inner image. It does not matter that it is constantly undergoing changes.

We do not know how we will sense the Creator at the end of correction, but I can already somehow establish two sensory points: me and Him. These two points are present in every one of my states.

The problem in any state is to determine and verify how much the attitude is directed at me, and how to make it so that it is directed at the Creator. As soon as I complete the next verification and scrutiny, I am given the following state.
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From the Daily Kabbalah Lesson 7/3/26, Rabash, “What Is, “There Is None as Holy as the Lord, for There Is None besides You,’ in the Work?”

We learn that all our present and future states, including the final correction (Gmar Tikkun) and even the states that follow, already exist, and we are already in them.

We only have to move from state to state. We can go through each of them only through a driving force called “the light,” which corrects and fills us at every stage of spiritual ascent. This is how we move up the spiritual ladder.

The light affects us without our intervention, and the request for the light to come and correct us forms as a unique request within us; we cannot form it ourselves. After all, we do not know what this light is all about, what it is, what to strive for, or what we will achieve.

All a person needs to do is pay attention to what is happening to him, reveal what the Creator wants from them, and what actions the Creator performs on them in this state.

One must be sensitive to the contact with the divine because as soon as they feel a certain state, it is replaced by a new one. A person senses, grasps, and absorbs this state (takes it upon oneself), and it becomes theirs. Immediately, however, one must again sharpen all one’s senses in order to achieve similarity of form and thus experience the next state.

Yet the Creator’s work is present in this action as well. Only one thing depends on the person: strengthening their focused desire for spirituality. I would say realizing the desire for spirituality given to us by the Creator, or to realize that one receives their desire for spirituality from above.

We study that the states of Ibur, Yenika, and Mochin are produced by the upper. A person’s entire preparation consists of being sensitive to these states and being ready for the actions that the Creator performs on us. This is what is meant by the principle that “opposite the holiness from above, a person must prepare their holiness from below.”
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From the Daily Kabbalah Lesson 7/3/26, Rabash, “What Is, ‘There Is None as Holy as the Lord, for There Is None besides You,’ in the Work?”

Question: If we speak about the Kli that needs correction in the feminine gender, does it mean women should primarily be the ones to engage with Kabbalah rather than men?

Answer: Why not seat the women in front of the books instead of us, while we go home to watch a football match?

A woman is the desire for spirituality (Hisaron). The feminine in Hebrew is Nekeva, from the word “Nekev” (a hole, an empty space). One who feels a Hisaron for the divine, specifically for the Creator, and wishes to become similar to Him in qualities, is called “Nekeva.”

Nekeva is a Kli that must be corrected and receive the filling of the light. These Kelim, as we previously discussed regarding our forefather Abraham, are passed on to his descendants. And this inheritance is transmitted specifically through the male line. It is the men, and not the women, who receive the Kelim.

Here too there are two degrees. A woman is more connected with reality, with nature. It is precisely this factor that determines a woman’s function in our world and her desires. It is difficult for her to rise above her nature.

Whereas it is much easier for a man to disconnect from reality. He is not as connected with nature, and therefore makes mistakes in this world far more frequently than women. Women behave much more rationally than men. They are realists by nature, more resilient and stable. We see this in everyday life.

But the desire for spirituality has no connection with one’s biological sex. It depends directly on a person’s ability to rise above their nature and aspire to the divine. Women, according to their nature, are not capable of this in the same way as men. In accordance with their qualities, men have far greater potential to rise above their nature.

Therefore the Hisaron (lack or yearning) for spirituality does not come according to one’s biological sex, but according to the extent to which a person is more worthy of rising above nature, and aspiring to divinity.

Thus, it is specifically the man who is obligated to study the inner part of the Torah, to engage in spiritual work. A woman, however, is not obligated. Only to the extent that a genuine need for spirituality appears in her does she also need to undergo the process of correcting the Kelim. But how many women have a true desire for spirituality?

Therefore she needs to examine how genuine her desire for spirituality is. If she has the basic things corresponding to her nature—a home, a husband, a family, children—and after that she continues to aspire to the divine, then her desire is genuine, and she has the “correct spark.” But if she seems to aspire to spirituality while lacking these basic things, then it can be said that she is simply seeking fulfillment as compensation for her unfulfilled material desires.

Why don’t we examine a man in the same way? Because a man does not have the same intense need for a family, a home, a wife, and children as a woman does. He is detached from these animal desires, and therefore such a test is unnecessary. Of course, we do examine men. He should be married, have a family, be connected with his home, and be obligated to work.

A woman is not obligated to work. The home is the place of her work according to the female nature. Do you understand how different her orientation is from that of a man? According to the laws of every state, a man is obligated to provide for the family and a woman to manage the household. Such is the attitude toward them even now in the twenty-first century. And this is not subject to change; it is a law of nature. Therefore women and men are evaluated differently in accordance with their inner structure.
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From the Daily Kabbalah Lesson 7/3/26, Rabash, “What Is, ‘There Is None as Holy as the Lord, for There Is None besides You,’ in the Work?”

When a person connects with others in physical work and invests their efforts in a fellow student, they achieve a state where their own yearning for the Creator is supplemented by that of their friend, effectively doubling it. If the friend shares the same desire for the Creator, then the person’s own strength is doubled.

You double the power of your positive desires and strivings, despite the many obstacles that exist. One can give the example of a rocket that, while maintaining the same weight, gains what is essentially double the propulsive force. With the same “weight,” with the same will to receive, a person’s strength doubles, thereby cutting their path to the Creator in half. For example, instead of ten years he will need only five.

If a person chooses a group of friends and is confident that they are true like‑minded companions who provide the additional forces needed to advance, then there is nothing better.

But if, after constantly checking the connection, they become convinced that there is nothing more to add, they can of course stop there. However, if it is possible to “press on the gas” or switch from a “dirt road” to a “wide highway,” then they should look for the means to do so.

Possibly, by improving their connection with his friends or by changing groups, they will be able to advance further. This is precisely what is meant by choosing the right environment.
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From the Daily Kabbalah Lesson 7/15/26, Rabash, “What Is ‘Do Not Slight the Blessing of a Layperson’ in the Work?”

Talks about the Steps of the Ladder, Part 190

If Love of Friends Is a Means to Reach the Creator, How Do We Check That the Goal Has Not Been Replaced by the Means?

In a case where we forget that we acquired love of friends in order to draw closer to the Creator, but our general thinking is still directed at the goal, the goal can be recalled through simple means such as shouting the word “goal” or through some reminder from another person. Even at our degree this works.

Forgetting the goal is a result of concealment. Of course, we need to rely on others in order to remember, and whoever remembers should remind everyone. However, in principle it is impossible to remember spirituality if it is not illuminating for you. In such a case, even if you write reminders on all the walls, you will not see what you have written. If our will to receive is not directed at it, we will not see it. This is how we are built. How is it that we do not see spirituality? Our will to receive cannot feel it when it is not directed at it. The same applies to every feeling and every other thing in life.

Therefore, even in such a state, when we do not remember the purpose of creation, various actions that we perform will later combine with thoughts and intentions that we carry out at another time. This is why we exist in this world, which is a degree in which the reality of time exists. In spirituality, the moment we do something, if we are in adhesion and act according to it, that is considered an action. If we are not in adhesion at that moment, it is not called “spirituality” and not considered an action. However, in this world every effort can later connect with every thought and operate together. This is the special wonder that exists in this low degree called “this world.”

Baal HaSulam writes about this in “A Speech for the Completion of The Zohar”: a student who is with their teacher is not constantly in adhesion with him, but if they serve him a cup of tea and only later think that by serving the tea they wished to connect to spirituality, the thought and the action will work together as if they had indeed served the teacher the cup of tea for the sake of connection. That is, time works in our favor. Time connects all the efforts, everything that we are not able to connect. Through this, we ascend the degrees.

When we are constantly in the company of a great person, very close to them, it is very difficult to maintain a correct attitude. Naturally, we will suddenly feel contempt, a lack of desire, we do not feel like it, and we grow tired of learning from them. This is natural because since we see a body, that is, we see no difference between ourselves and the great person, while the inner essence is concealed. Therefore, Baal HaSulam says that even if we do things because we feel some necessity, human obligation, or discomfort if we do not do them, and afterward attach spiritual reasons to our actions, such as the desire to reach spirituality through them, even later, when we are no longer close to the teacher and it becomes easier to think about it, the thought and the action join together. The same is true with friends. Of utmost importance is to act, so that the future thought will have something to dress itself in.

Question: How can a person determine that he is standing before a choice?

Answer: A person does not know that he is in a state of choice. He must have faith and constantly remind themselves.

Therefore it is necessary to develop the habit of creating various reminders, notes, and marks inside and around myself that will help me constantly remember what, and in which direction, I can now add from myself. And then, within three to five years, one can attain what the Kabbalists write about.

However, the system must accompany me in such a way that I can constantly awaken, and strive toward the goal. Now this system is becoming denser; time is compressing. For although the Kabbalists wrote long ago, in the times of the Gemara, they had our days in mind.

It is said that everything that has been written is intended for the last generation, for living in the days of the Mashiach because for the previous generations it made no sense to write anything. In the past generations only a few individuals rose to the spiritual, and the Torah they had was different; they were drawn from above. But all the holy books, including those written by Moses, are intended for our generation.

It seems to me that for beginners time is indeed greatly shortened. Today people come who grasp the material very quickly. After two or three years I still did not perceive what today they feel and understand after a month of study.

Comment: With such receptivity one can remain for ten years without advancing at all.

My Response: I am speaking about one specific parameter. That a person can sit here another twenty years, and remain the same as today is true; it all depends on him. And yet for now, his understanding, perception, and connection with the material are such as mine were two years after I began to study Kabbalah. This is a miracle; I am amazed by it.
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From the Daily Kabbalah Lesson 7/20/26, Rabash, “The Creator and Israel Went into Exile”

Question: How can a person ask the Creator for help and wish only to bestow without receiving anything for oneself?

Answer: That is exactly what we ask for. I ask the Creator to give me the ability to bestow. To bestow upon the Creator means to bestow upon the group, as it is written: “I dwell among My people.” It is one and the same.

There is no other Creator. “I dwell among My people” means that He is revealed within the group. The collective force of the group is called “The Creator.” To bestow upon the group as a whole is to bestow upon the Creator.

We tend to think about this in ordinary, earthly terms, and so it seems to us. “What is so special about the group? What can I possibly give them? This is nonsense!” But if you were truly able to come out of yourself and bestow upon others, you would reveal the higher reality rather than this world. We simply have not yet attained it.

One might ask: “Haven’t many philosophical movements also promoted devotion to society? Have they not claimed that the voice of the people is the voice of God?” But that is not the same because they did not use the reforming light, the inner force contained within the collective.

So what does the wisdom of Kabbalah ultimately say? You have nothing but desire. Within that desire lies a unique force called “the Creator” concealed there from the outset. You can awaken this force within the group if you genuinely wish to advance toward it by bestowing upon the group. There, within the group, you resolve all your relationships—with yourself, with the group, and with the Creator. Everything takes place within the group, in the bestowal that you acquire outside yourself.

There is no difference between bestowing upon the group, and bestowing upon the Creator. Bestowing upon the group refers more to bestowing upon the vessels (Kelim), the desires of others. Bestowing upon the Creator means becoming more integrated into the general force of bestowal that reigns within those desires.

We must free ourselves from religious concepts, from the lingering belief that there is some Creator ruling somewhere in the heavens and influencing us from there. Notice how deeply rooted this stereotype still is within us! But there is no higher force outside of us! That force exists within the group, in the connection between us. There is nothing beyond that reality that you reveal. Outside of reality, there is nothing.

As you delve more deeply into these concepts, you begin to understand that this is, in fact, a very materialistic approach.
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From the Daily Kabbalah Lesson 3/21/11, on The Book of Zohar, Yitro (Jethro)

Comment: On the one hand, we say that all our discernments (Avchanot) come from previous states, while on the other hand, it is said that the next state is completely opposite to the previous one. The previous experience cannot help in it, and all advancement takes place in darkness.

My Response: Indeed, a person has no experience from their previous state. This is what is called going “above reason.” The upper appears dark and concealed to a person. You must have faith, that is, perceive not in sensation, but in the Kelim of bestowal. This is called faith.

In the Kelim of bestowal (they are above you), you may assume that the upper is indeed higher and greater. This is despite the fact that in the Kelim of reception, which you are presently in, you do not feel the greatness of the upper. Even if these Kelim are already working in order to bestow, they are still small compared to the upper.

Suppose you already have a screen, and you receive with the intention to bestow, that is, you are in a certain spiritual state, on a certain degree X. You already have something, but nevertheless there exists X + 1, and for you this is darkness! X+1 is an addition to the desire to bestow that you do not yet have. Relative to your Kli this action is dark, and you do not perceive it as more exalted.

You can feel and evaluate this action as greater only on the condition that you have a Kli of bestowal for this action. But if you have not yet acquired it, then this additional bestowal appears to you as darkness. And there is nothing that can be done about it.
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From the Daily Kabbalah Lesson 7/5/26, Rabash, “What Does, ‘Everything that Comes to Be a Burnt Offering Is Male,’ Mean in the Work?”

Question: Can I receive discernments (Avchanot) and a sense of their nuances from the group?

Answer: No, you cannot. You receive the general feeling of the greatness of the upper from the group. That is the group’s power. In fact, even this you do not receive from the group itself.

You receive this feeling from above, but through the group. Everything you receive comes from the world of infinity, either directly or through the friends, that is, through the souls with whom you are connected in infinity as one soul. Because there you are one soul, each of you receives additional Avchanot and additional illumination for each of you.

For example, suppose there are ten of us connected in infinity as one soul, and each of us has ten Avchanot. If all ten possess them, then each one has ten from everyone.

In this way, through the friends I draw an additional ten Avchanot because here in our world I want to become similar to the corresponding state in infinity where we are all united. By wanting to unite with them here, I as though draw that state in which we already exist there through them. “As though” because this is not yet the light itself, but a small illumination, an addition. There however, each one gains from everyone.

But this depends, not on the friends, but on me, on how I relate to them. Whether we want it or not, we are already connected there. Therefore a person should not criticize the friends. On the contrary, let them do whatever they want—let them resist, or argue. He simply draws upon himself the forces from that place where the common source of all forces exists, and through this he draws upon himself the forces of bestowal, that is, he draws himself toward that very same place.

Everything is very simple. You need to imagine the picture where, in the upper world, everything is already connected, while below it is not. And if here below you make even the slightest effort to build the same picture, then, according to the effort you invest, you draw that force upon yourself.
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From the Daily Kabbalah Lesson 7/5/26, Rabash, “What Does, ‘Everything that Comes to Be a Burnt Offering Is Male,’ Mean in the Work?”

Talks about the Steps of the Ladder, Part 189

What Is the Discernment of Knowledge and What Is the Discernment of Faith?

A person cannot walk on the path of knowledge, because the path of knowledge is the reception of the reward in corrected vessels. What is knowledge? Knowledge is given to us when the light enters the vessel and gives the vessel a sensation, and we examine it with our intellect and are aware of all the circumstances that brought us to that sensation: the actions we performed, with which desires, to what extent they are corrected, on which degrees of coarseness, and how we built this sensation altogether. The structure of the sensation, our approach to it, how much we worked, and how we now enjoy it, all give us knowledge. In spirituality, we can reach this only through faith, that is, through the correction of Hafetz Hesed (delighting in mercy). Faith and knowledge are two degrees. “Faith” is called the light of Hassadim, and “complete faith,” when knowledge comes within it, is called “the light of Hassadim with the illumination of Hochma.”

We attain the light of Hassadim by means of a screen of the root, first, and second degrees of coarseness. Even in the third and fourth degrees of coarseness, the light of Hassadim must first come in a strength appropriate to the light of Hochma. Faith is the first correction. Everything is attained through faith. What does faith mean? It means having a restriction and vessels of bestowal, the degree of Bina. Bina is called “faith.” GAR of Bina is called “complete faith.” When ascending from below upward, when Malchut reaches the degree of Bina, it first attains Bina, which is called Hafetz Hesed, and afterward, when it corrects its vessels of reception within Bina, it is considered that it has reached GAR of Bina, and there it receives the illumination of Hochma.

This is in contrast to what the masses in our world think, that faith means closing our eyes, that we become fanatical and do what we are told without using our head. In spiritual vessels it is indeed so that “not using the head” means not working with the light of Hochma, but we must “use the head” in order to work with the light of Hassadim, which requires much subtlety and effort. It does not mean erasing the desires. It means knowing them and, above them, building an attitude of going above them. This is called “faith above reason.”

There is no such thing as simple faith. Since we are vessels of reception, even in the root, first, second, and third degrees of coarseness, even in the root degree, everything we do essentially rides on the will to receive. We have no will to bestow. The will to bestow is the Creator. We have a will to receive that can be corrected for the sake of bestowal. Therefore, even if we work in the root degree of coarseness, it is still work upon a will to receive of the root degree, which is different from the pure bestowal of the Creator. If we reach work only in order to bestow, we work above that will to receive.

Even in the will to receive there is knowledge. Knowledge is its coarseness, even the root degree of coarseness, and if we work above it we neutralize ourselves, and this is called being “an embryo.” The corrected root degree of coarseness is called “an embryo.” We completely annul ourselves and we are entirely in self-annulment, but we know what we are giving up and what we annul. In this annulment, we are as if under the Creator’s full control, and this is called “an embryo in its mother’s womb”; it is the complete giving of our soul to the upper one. This is above reason. To the extent that there is reason, we should be above it. At every degree, there is a state called “embryo.” That is, there are 125 degrees, and at each more advanced degree there is a coarseness that we relinquish and give their soul over. To be an embryo at the 100th degree, for example, is a greater attainment than to be great at the 99^th degree.

Question: What is the greatness of the Creator?

Answer: The greatness of the Creator is when the goal is more important to me than myself, when the Creator is more important to me than what is happening to me at the moment or what comes to me from the depths of myself. The Creator and the goal—the essence is one and the same.

I must come to an inner balance so the greatness of the goal, the greatness of the Creator, which I have now received, would give me additional strength compared to the forces I possess and use to advance in material life.

In this way, I will be able to rise a little more, turn to the Creator, and make myself dependent on Him.
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From the Daily Kabbalah Lesson 7/5/26, Rabash, “What Does, ‘Everything that Comes to Be a Burnt Offering Is Male,’ Mean in the Work?”

Question: Can a person identify any internal discernments before crossing the Machsom?

Answer: A person who has not yet crossed the Machsom receives illuminations from above that provide a certain sensation and understanding that enable them to identify various states within themselves and to advance.

We see that this path may take, for example, ten years. As one traverses through it, a person realizes that they are becoming wiser and begins to understand various states better, becomes familiar with them, and comes to know them.

These definitions, these revealed differences between all kinds of states, will be necessary in the future, and the years spent on this are not an empty pastime, they don’t pass in vain. This period, which indeed spans several years, is necessary, because a person will have to work with all the variations of these states later when revealing the face of the Creator.

By gathering all these Hisaronot, called transgressions and mistakes, he will continue to work with them afterward, and then he will see what state he was in previously. In the meantime, he does not see any difference between them. Only after crossing the Machsom will he be able to distinguish them, because now he is like a child whose degree of awareness is too small.
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From the Daily Kabbalah Lesson 7/20/26, Rabash, “The Creator and Israel Went into Exile”

Question: How can I clarify what a particular state is sent to me for?

Answer: You see there are many people in the world who turn to the upper force. I remember a visit to San Francisco where statues of Christian saints, the Madonna and child, etc., stand right on the streets. People worship these statues, they come up right on the street and kiss them. We see pure idolatry in a modern American city. This is a clear example for you.

Or consider Baal HaSulam’s example about the kibbutz members in the Negev desert that suffer from drought and, without realizing it, turn to the Creator with a request for rain. This request comes from the heart. Whether they want it or not, they ask the upper force for help, because it is precisely the Creator who arranges this situation for them, although they do not know it.

That is, people all over the world turn to the Creator for help. Even a little flea that suffers because it has nothing to eat does; its suffering is also an appeal to the source of its suffering, to the Creator.

The question is how to correctly turn to the Creator, starting from the little flea up to the big animals, up to the person worshipping statues, up to the kibbutzniks of the Negev, up to religious Jews on the inanimate level of holiness, and up to those who already truly wish to turn to the source and to know to whom they are turning. Yet the appeal of the latter has a completely different goal.

The request of a flea or of a person who asks for his own good in this world and in the world to come remains within the framework of the material world. But when a person begins to ask not that he should feel good in the future world, because in his request there is already some feeling toward the Creator (meaning it is simultaneously a mix of Lo Lishma and Lishma), then becomes a targeted request.

This is the essential difference between our request and the request of a flea or an idol‑worshipper, because it is truly an appeal to the Creator. After all, we do not ask like the kibbutzniks, who pray because there is no rain and suffer from drought, and we do not cry out to the Creator that we feel bad so that it will become good. We speak of an appeal that is difficult to express in words.

If I ask the Creator for correction so as to become like Him, this too is a request “on my own account,” it is also Lo Lishma. Lishma is a feeling that we are not even able to put into words. How can I turn with such a request that will be as if disconnected from myself and directed exclusively toward the Creator?

Therefore, our entire work passes through various relations with the upper force, in order to finally come to “Israel, the Creator, and the Torah are one.” That is, the steps I take in the process of my clarifications in relation to the Creator are called “Torah”; it is about how I relate to Him so that these steps, instead of being directed toward myself, will be more and more directed toward Him.

Making a reversal in the direction of my actions is the work.
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From the Daily Kabbalah Lesson 7/3/26, Rabash, “What Is, ‘There Is None as Holy as the Lord, for There Is None Besides You,’ in the Work?”

There are many actions one must perform as he prepares for spirituality. After crossing the Machsom, there are also various spiritual actions: “Ibur” (the embryo state), “Leida” (spiritual birth), “Enika” (feeding), “Mochin” (big state)—that is, big (Gadlut) and small (Katnut) states.

When a person is already in spirituality and senses the Divine, he also goes through various stages. They are called the “24 hours of the spiritual day,” the days of the spiritual week, Shabbat, the months, Rosh Chodesh (the beginning of the month), and various holidays—all these are special spiritual states in which a person must work.

In the 12th part of the TES, we study how prayer is continuously divided into 24 spiritual hours, and there is even a state of sleep in it. Spiritual sleep is a special preparation for the next stage of spiritual ascent, which also constitutes a lot of work.

There is work in all spiritual states, experiencing which a person must exert to make corrections at a given degree. But Rabash’s article, which we are currently studying, says otherwise: “There Is None as Holy as the Lord, for There Is None Besides You” in spiritual work. That is, we are told that it is the Creator who does all the work for us, this is His work, and the person has nothing to do.

What can a person do if the Creator does all the work for him? He must come to the feeling and realization that there really is “None as holy as the Creator,” and “There is none else besides Him” who performs all actions, does everything, and plans everything. The beginning of an action, the process of its execution, and its results are all the work of the Creator.

But we also have a job to do and an effort to make us feel what is really happening to us, and to sense what is happening in the most correct way, to perceive it the right way.
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From the Daily Kabbalah Lesson 7/3/26, Rabash, “What Is, ‘There Is None as Holy as the Lord, for There Is None Besides You,’ in the Work?”

Our Kabbalistic upbringing and education are completely different from the upbringing of the public. Religion teaches a person simply to be well behaved, to get up and do, do, do.

Kabbalah, on the contrary, develops a person’s ability to analyze. A person begins to disagree with the Creator, to scold and curse the Creator, and wants to rebel against Him. Then he begins to understand where these qualities come from, compares his own qualities with the opposite qualities of the Creator, and gradually realizes what is preferable.

Then, first, he justifies the Creator; afterward, he wishes to be like Him, and finally, through opposite states, he himself becomes similar to Him. This is how a person develops. Therefore, “The view of the Torah is opposite to the view of the masses.” The populace is taught and educated in a way that is opposite to the Torah.

A person who comes here begins to receive an upbringing through which he becomes completely free of any frameworks, of all initial conditions, of everything. You must examine, analyze, and think through every possible state, fear nothing, and from all this choose the truth. Otherwise, you will remain an animal.
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From the Daily Kabbalah Lesson 7/6/26, Rabash, “When Should One Use Pride in the Work?”

Talks about the Steps of the Ladder, Part 188

Isn’t It More Logical to Reach Love of People From Love of the Creator?

According to the wisdom of Kabbalah, love of the Creator is the final degree of the development of the desire; it is the correction of the desire. The desire exists in double concealment, single concealment, reward and punishment, and love. Love is divided there into several parts, and eternal love is the greatest and the last.

That is, we need to reach the end of correction, and only from there understand that we must relate well to the friend we are here studying with. Otherwise, why did the Creator create this entire world and the friends and gather us together? The purpose of the existence of this world, which burdens the soul and weighs upon it, is to try to be in the end of correction despite the disturbances that the Creator currently gives us. This is essentially the whole matter of ascending the degrees. We are already in the end of correction even now, but do not feel it because our heart is shrouded by 125 coverings. These layers of concealment must be neutralized in order to feel the end of correction. How do those coverings become neutralized? It is through various means that are at our disposal.

Even the great righteous who are at the end of correction descend to this world when they must help the souls in this world, and they begin the same path anew, attain the end of correction in their lives, write books for us, help us, care for us, and teach us, all from the degree of this world. They are still connected to the end of correction within themselves, but they are here with us. In other words, all the coverings that were given to us so that we would not feel the end of correction are meant to lead us to overcome them so that we will relate to them and use them. The greater the disturbance, the greater the illumination it will later become.

The laws of nature in this world prove this to us: the action of resistance in electricity, the connection between cells in the body, and the connection between all things. The force of resistance is a positive force if it is used for a purpose. Only through it can something be felt and benefit be produced. When electricity passes through a wire with no resistance, it is not felt. If resistance is placed in it, benefit can be produced from it: heating, cooling, and the operation of various devices.

So it is also with the burden caused by the will to receive. Without it we would not feel the light. With zero coarseness nothing is felt. If there is coarseness in the sea of light, according to the coarseness, we will be able to feel the light passing through it, provided we let it pass. Therefore, the force of the screen is called “the force of resistance.” It operates exactly like a resistor that produces electrical resistance.

Question: The Kli constantly feels some kind of resistance. Does that mean resistance is an essential part of the process of correction?

Answer: It is not that resistance itself is a necessary component. You do not eliminate the body’s resistance by telling yourself that it is for the best. You only want to put it in order, as though by doing so you are making a restriction. At the same time, together with the resistance, you want to acquire the qualities of the Creator as the opposite of it, so that I and He, and the ways of attaining Him, will merge into one. Only then is there the greatest benefit from this state.

If I enter only into the resistance, into the bad qualities, and there is nothing opposite them, I will attain nothing from it. It seems to us that by feeling suffering we attain something, but this is not true. There is no commandment to suffer, not even for a single moment. Suffering is a problem of the body, of the Klipot, which constantly confuses us and tries to convince us that something can be achieved through suffering. Nothing of the sort!

A great Mitzvah is to be in joy. And this is truly so. The moment a person is able to come to joy, he should not think that he has not yet experienced enough suffering. You will attain nothing from the evil inclination.

If, having risen above suffering, you immediately pass into joy, do not think that this is frivolity. In another moment you will again be brought back to suffering, and once again you will come out of it. “From Zion,” when you come out of suffering, “the Torah will come.”
[358822]
From the Daily Kabbalah Lesson 7/7/26, Rabash, “What Are Holiness and Purity, in the Work?”

Question: How can we constantly remember that, aside from the connection with the Creator, all sensations (good or bad) , all occurrences (fortunate or unfortunate), and everything that happens serves only to increase our connection with Him?

Answer: Even on the highest degree, in both your mind and heart, you must constantly seek connection with Him, and continuously hold on to that point. Everything that happens is necessary only in order to add more and more to your connection with Him. How can this be done? How can you hold on to it? Build a system, both internal and external.

It seems to you that through suffering you at least remember the Creator. Understand that the suffering you now feel, through which it seems to you that you remembered the Creator, was sent to you by Him, and within that suffering you felt Him. Of course, this came with a certain purpose, but that is not the purpose itself. The purpose is not to feel Him in suffering, but to feel Him in adhesion, in closeness.

Through the path of suffering, He reminds you of Himself to the point where you begin to feel a need Him. But what happens after you feel a need for Him? Then you say: “Fine, I will sit and suffer. It is worth enduring the suffering just so I do not forget Him.”

No? Would you prefer to be in a state of joy? Then move toward joy.

Suppose you experience suffering. That is how the Creator reminds you of Himself; it is His tool. He plants a thorn in you, you remember Him, but you remain in your suffering. Is this really the kind of connection with Him that you want? At that moment you are in the system of the impure forces that drains spiritual abundance through this connection because you agree to remain in that state, and the Klipa (shell, impurity) only grows stronger.

What is a Klipa? It is the evil that you perceive as coming from the Creator. This is the exact opposite of what should be. You must convince yourself that you are under the control of the Klipot, forces that must be overcome so that you may feel that the Creator is goodness and delight.

Do not think that because you receive evil from Him, you are reminded of Him and thus form a connection with Him. On the contrary, you must bring yourself to a state of adhesion, of connection with Him because you share a common joy. Pain cannot be shared.
[358829]
From the Daily Kabbalah Lesson 7/7/26, Rabash, “What Are Holiness and Purity, in the Work?”

In the article “When Should One Use Pride in the Work?” Rabash explains the multitude of desires, properties, impulses, and laws that exist within our soul. He describes how we can acquire and master them in order to begin governing the soul, which is the Kli (vessel) in which a person perceives the spiritual world, the Creator.

One can master all the forces of the soul only by exerting personal effort during descent. This is known as MAN (an awakening from below); it is precisely then that a person acquires something and gains mastery.

Falls (states in which a person feels removed from spirituality and holiness) are deliberately induced. Suddenly a person sees that they have no interest in spirituality; they feel they can live without it, that it no longer holds any special attraction for them; there is nothing special about it.

But if in such states one goes above one’s feelings; meaning that, despite lacking interest, one understands this sensation was given intentionally and despite lacking interest, proceeds regardless, gritting one’s teeth to acquire the spiritual—then on advances.

Advancement happens precisely in such states. To the extent one can advance during these descents constitutes their true progress. All the other states given to a person are awakening from above originating from the Creator, and thus involve not contribution from the person, and leaves no lasting impression within them.
[358731]
From the Daily Kabbalah Lesson 7/6/26, Rabash, “When Should One Use Pride in the Work? ”

Talks about the Steps of the Ladder, Part 187

How Can We Reach the Creator Through Our Attitude to a Friend?

In the society of those who wish to become Kabbalists, people behave according to the rule that from the love of friends we come to love of the Creator, as RABASH writes in his articles about what the love of friends should give us. Therefore, we should understand that in our attitude to the friends we ultimately determine our attitude to the Creator. Even if we are incapable of relating to them kindly, but we are aware of it and wish to check whether we are improving, we must examine whether something in our attitude toward them has changed. If something has changed substantially, or even slightly, it is a sign that we have made a great step forward in spirituality.

We cannot measure spirituality, but we can assess from the perspective of the heart how we look at others: whether we are less envious of them, whether perhaps we are already capable of caring about them a little, and whether there is already some preparation within us for this. This is the test. We can never imagine a higher spiritual degree. When something suddenly becomes revealed to us, if we suddenly understand something, for us it is a true revelation.

So how can we long for a higher state? What we should do is remember the last good state we had, when we longed for the Creator, thought about Him, enjoyed feeling Him, and were connected to Him. We should try to hold on to that state even when it has already passed. In some way, we need to continually build the position of the relationship between ourselves and the Creator, because an example was given to us for that purpose.

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The content is based on talks given by Dr. Michael Laitman and is written and edited by his students.

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

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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