Publications

Question: Before Baal HaSulam, did anyone write commentaries on The Book of Zohar?

Answer: There were commentaries, but they were very brief and limited. Baal HaSulam wrote that all the previous commentaries on The Book of Zohar did not cover even ten percent of the book, and that they were scattered and incomplete.

Therefore, he was the only one to provide a complete commentary on The Book of Zohar, along with four introductions. For this reason, before beginning to read The Book of Zohar itself, one should study these introductions, because without them it cannot be understood.
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From the Daily Kabbalah Lesson in Russian, 10/16/16

Question: What is the condition for adopting the Creator’s perspective?

Answer: The condition is a correction that a person receives from above, when the Kli (vessel) of the desire to receive, in which fulfillment is absent, receives pleasure even if it is not the natural fulfillment that the Kli wants. The Kli wants to receive the light of Hochma, but instead receives the light of Hassadim and calms down.

This is a special action. I want to experience pleasure. My Kli feels only the presence or absence of the desired pleasure. Suddenly, instead of receiving the pleasure that the Kli wanted, instead of the light of Hochma, I sense the giver of pleasure within it. And this fills me. I need nothing else.

This can be compared to the transition from stage one to stage two where the vessel desires nothing more. If, within my desire to receive, I feel the Creator instead of the fulfillment I previously wanted (instead of animalistic pleasures, money, honor, or knowledge) if I perceive the sensation the Creator through all my senses, then that is it! I need nothing else.

I do not receive pleasure itself; rather, I sense the giver of the pleasure. And this is enough for me. Why? An animal would find this insufficient, but a human being, developed according to the four stages of desire, can be satisfied with Hassadim—the sensation of the Creator.

And now, when I am filled not by my natural pleasure, but by another kind of fulfillment, one that enables me to break free from the domination of Hisaron (the sensation of lack), I gain the possibility of becoming independent. Now I can examine, measure, and determine what kind of fulfillment I want: fulfillment according to my nature or fulfillment that I give to Him, according to another nature.

There are many nuances here, but this is the transition. You ask: “How can one cross from one side to the other?” We have everything needed for this except the sensation of the Creator. This is the correction of the Kli. For there are only two parameters: either the pleasure that fills me when I sense what lies before me on the table, or the sensation of the host standing beside the table. There are only these two possibilities.

I do not have many choices. It is either one or the other. One could say that I am always under the influence and dominion of one or the other. But there is nothing besides these two things.

I am a Kli facing two possibilities. Through suffering, by not giving me direct fulfillment from the table, the Creator teaches me that I must think about another fulfillment: filling myself with the sensation of His presence, and this will give me what is known as “independence.”

After that, I receive the same fulfillment from the table, but in a different form. I use my Kli as a means, not as a goal. The goal is no longer to fill the Kli, but through filling it, to attain something above it. The concept is very simple.
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From the Daily Kabbalah Lesson 8/27/26, Rabash, “What Is the Work of Man, in the Work that Is Attributed to the Creator?”

Question: Is it possible to return from the end of correction and begin everything from the start?

Answer: If we have corrected everything into the intention for the sake of bestowal, acquired all the inner discernments, can fill ourselves with the presence of the Creator, and have become similar to Him in qualities, then why would we need another incarnation?

The entire path we undergo is needed only so that we can unite our inner discernments and build a Kli from all kinds of impressions.

After I have felt everything, clarified everything, decided everything, and correctly connected it all, I then possess a true Kli (vessel). Into this Kli I now receive the revelation of the Creator in its full measure, since it is completely similar to the Creator; that is, the intention of the Kli coincides with the Creator’s intentions.

Everything has cause and effect. What reason could there be afterward to force me to enter the shattering and fall, and then correct myself again?
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From the Daily Kabbalah Lesson 9/2/26, Rabash, “What Is ‘The Concealed Things Belong to the Lord, and the Revealed Things Belong to Us,’ in the Work?”

Question: What will happen when the whole world reaches the end of correction (Gmar Tikun)?

Answer: The end of correction means that all the souls will attain their final correction and become equal in their properties to the light of infinity, as they were in the beginning.

They do not become the light of infinity, but through their actions they become equivalent to the light, which is called the Creator.

After that, everything only begins, because until this point you were merely correcting your Kelim (vessels), whereas afterward you already have all the inner definitions necessary to continue the work.

Now you can be called an adult, equal to the Creator. You become equivalent to Him in your properties, and He takes you as an absolutely equal partner for something that we do not know about at present. These are already the secrets of the Torah.
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From the Daily Kabbalah Lesson 9/2/26, Rabash, “What Is ‘The Concealed Things Belong to the Lord, and the Revealed Things Belong to Us,’ in the Work?”

Question: Must I first commit a sin in order to build a Kli?

Answer: In the second part of Study of the Ten Sefirot, in “Inner Observation,” we study that there are the concepts of “possible” and “intending,” and from these arise four combinations: “possible and intending,” “not possible and not intending,” “not possible and intending,” and “possible and not intending.”

In short, these are four possibilities. Therefore, we see that not everything, not always, and not immediately is interpreted as a sin. In fact, a sin is when you could refrain from enjoying, yet still intend to enjoy. Of all four degrees, this occurs only in Malchut.

All of this is not so simple. But we do not need to think about it or examine whether I intended it or not. This is not for us, who are below the Machsom. This is absolutely not our work.

Simply, from what is given to us, we need to try to understand something and carry it out. The main thing is not to run away from the “battlefield.” What matters is the process of study, the work in the group, conducting lessons, and other things of this kind that we carry out. Everything else that happens to us is completely unimportant.

The most important thing is that you do not violate anything that should be part of your daily schedule. If you have a daily schedule, then everything else will fall into place, and you do not need to pay attention to it. There are things to which you simply need to turn a blind eye. Let them happen to me, and that is that.
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From the Daily Kabbalah Lesson 8/4/26, Rabash, “The Klipa [Shell/Peel] that Precedes the Fruit”

Talks about the Steps of the Ladder, Part 241

Can the Connection with the Creator Be Strengthened Without Suffering? How Can We Be Connected with Him Only Through Goodness?

It seems that through suffering, we at least remember the Creator. It is worth understanding that our suffering is sent to us by the Creator, and through it we feel the Creator. The suffering is intended for this purpose, but it is not the goal. The goal is not to feel the Creator through suffering, but to feel the Creator through adhesion, through closeness.

The Creator reminds us of Himself through what is called the “path of suffering.” Through suffering, He reminds us how much we need Him. However, what happens after we realize we need Him? If we tell ourselves that it is worthwhile to suffer so as not to forget the Creator, it is the Klipot that are telling us this, leaving us in suffering. The situation can be described as the Creator reminding us of Himself through suffering. This is His tool, i.e., the Creator has placed a thorn in us, and we remember Him. But what do we think? Do we think that the Creator does us harm, and we remain with that thought? Is that the kind of connection we should remain in?

We are now in the system of the Klipa, which, through this connection and through our agreement to remain in suffering, draws nourishment from us and grows stronger. For what is a Klipa? It is the evil that we feel as coming from the Creator, and this is precisely the opposite of what we should feel. So how can we convince ourselves, while we are under the domain of the Klipot, to feel goodness and delight from the Creator? How can we reject the connection with the Creator through evil and instead be with Him in equivalence, in adhesion and connection, through a common joy?

Pain cannot be shared. Even the Klipa states, “Just as the Shechina is in sorrow, so am I in sorrow,” as though it aspires to elevate us even higher along the left line. Therefore, we must seek a connection that corresponds to the Creator’s qualities, because according to such qualities, it is impossible for us to remain in evil.

Then we seek how to bring pleasure to the Creator. Our suffering gives no pleasure to the Creator, and we try to rid ourselves of that feeling of sorrow. However, in the next moment, the Klipa once again throws us into sorrow, and we forget the joy. From one moment to the next, everything is erased, and this is called a “slingshot,” when we are tossed from side to side.

Comment: The feeling that the Creator helps me seems to cancel my sense of “I.”

My Response: No, this is incorrect. Today you think you are a “macho” man: “What Creator? Why do I need Him? Am I supposed to ask Him for something?” A small child reasons this way. We are all small children, not you alone.

Men tend to have this. A man thinks: “How can it be that someone is stronger than me? I must reveal a force greater than me, one that decides everything, does everything with me, and puts everything into me?!” Women are different. They have a readiness for this, and therefore a woman is not obligated to perform the commandments or undergo such direct corrections as a man.

For men, everything proceeds from the point: “I will rule.” This is the entire force of the shattering, the whole essence of the desire to receive.

From this, we can understand what we must attain. I must come to joint action with the others on the path toward humility, on the path toward love. But this happens gradually: first, one annuls oneself, and then enters into connection with the Creator. Not in the sense that I immediately enter into contact with Him, saying, “Let us unite and be partners,” but in the sense that, through the process of development, a person feels how he annuls his “I” before the Creator.
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From the Daily Kabbalah Lesson 8/30/26, Rabash, “What Is, ‘He Who Is Without Sons,’ in the Work?”

Question: In Rabash’s article, “The Klipa [Shell/Peel] that Precedes the Fruit,” he speaks about receiving Kelim (vessels), whereas our greatest work should be in the realm of bestowal. How should we understand this?

Answer: Rabash’s article speaks about how to increase the receiving Kelim, and how they are given to us from above. After all, initially our receiving Kelim are inadequate even for receiving pleasures in the corporeal world, let alone in the spiritual world.

An ordinary person does not even have developed desires for corporeal pleasures. Are his desires rich and vivid? Does he really want to earn more money, become great and famous, enjoy food and sex, live in a palace? How many such people are there?

Why, as a rule, is a person satisfied with little? The desire to receive does not want to experience suffering, and therefore, according to a person’s capabilities, it does not allow him to desire more than he can attain.

If we continued this way, we would constantly descend lower and lower, because the desire to receive generally operates in such a way that I seek peace and quiet. The Creator wants to bring all of humanity to the goal, and for this we need Kelim of infinite capacity. But if there were no development from above, we would not develop at all.

We would increasingly enter a state of dormancy and lack of movement, until complete inactivity. It is only because we have Reshimot (informational records) from the entire path that the soul went through from above downward, and these Reshimot are within us and constantly awaken in order to be realized, that each time I desire new and different things: one thing, another, a third —“I want, I want, I want… .”

Therefore, if this is simply an ordinary person, and the surrounding light does not particularly influence him because he does nothing to draw it, then until the light begins to act upon him, the person simply develops “on his own.”

Nevertheless, look at the difference between the development of humanity before the twentieth century and throughout the twentieth century. What a difference in everything! New technologies, a new way of life, revolutions, everything imaginable. There were two world wars. Wait, you will see what else is going to happen now, in the twenty-first century. It would be better if we did not have to witness it.

And all of this is because of the Reshimot that compel and push a person forward. But for someone who has entered our path and begun to draw the surrounding light toward himself with greater force, the Reshimot are realized very quickly, not over 20 to 30 years, but within one or two days, and even less! It only seems to us that this cannot be so, but that is precisely how it is. It is a fact.

Look at what 2,000 years are compared with a single twentieth century! They amount to nothing. The same is true of our one day compared with another person’s 30 years of life. What does an ordinary person usually do throughout his life? Practically nothing. But what about us? How many nuances do you consciously work through in your perception of the spiritual?! You do not know. Your minute (or even less than that!), can be equivalent to someone else’s entire lifetime.

And now the question is how to accelerate this even further. We do not understand to what degree the spiritual is incomparable with the corporeal. If, over the course of 30 years, you work intensely so that one second becomes like a thousand years, then there is a possibility that you will complete this life well. Now do you understand how much greater the spiritual is than the corporeal? By an infinite number of times.
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From the Daily Kabbalah Lesson 8/4/26, Rabash, “The Klipa [Shell/Peel] that Precedes the Fruit”

Question: What does “we will do and we will hear” mean?

Answer: “We will do” means performing actions above reason, and then “we will hear,” meaning we will receive correction, after which we will be able to hear in the Kelim of Bina what the Creator actually wants to tell us. But before performing the action, before creating the Kli, it is impossible to receive lights and understand what it is about.

You want to feel spirituality, to do something in spirituality, but you are told: You do not have the Kelim (vessels) for this. What does it mean that you do not have Kelim? You do not understand at all what spirituality is. It only seems to you that you want it. Spirituality is completely different from what you imagine it to be.

It is like saying that you want a glass of water, when in fact you want not ordinary water but Coca-Cola, only you do not know what it is actually called. We do not know what “for the sake of bestowal” means.

Spirituality means that there is no “me.” My “I” is completely annulled; it works with another person’s desire and serves only them. This is called spirituality. Do you want this?

Even if you try to imagine it to the extent that your degree allows, you will see that you do not really suffer from not having it, and a moment later you will abandon this thought and never return to it.

It is said: “We will do and we will hear.” Even if you do not yet want spirituality, but strive to attain it, first you need to undergo correction for the sake of bestowal. This is called an action: “We will do.”

Of course, it is not you who performs this action, but the Creator, yet you must make a certain effort, and in return you will receive something opposite to your egoistic desire. But not what you asked for, what you wanted and intended to receive. You could not even imagine that this is what you would receive.

But this does not mean that He is deceiving you. According to your Kelim and desires, you make efforts, wanting to swallow both this world and the future world. You want all of this, and suddenly He gives you something completely opposite; He erases all desires for both this world and the future world within you, and makes you completely different.

However, this does not mean that He is making some deceptive maneuver. It is simply that at the end of the path, you yourself want Him to correct you, as it is written: “And the children of Israel cried out.” For you no longer identify yourself with your desire to receive, but truly want Him to correct it.

You see that you have nothing else, but the point in the heart has grown so much against the background of the desire to receive that from it you can already judge your desire to receive, and truly want it to change.
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From the Daily Kabbalah Lesson 8/30/26, Rabash, “What Is, ‘He Who Is Without Sons,’ in the Work?”

Question: When studying Kabbalah, we look at the final goal, rather than at the middle of the process. If the final goal is a state in which I want to run away from myself and no longer think about myself since all my desires bring me suffering, then why, in the middle of the process, can I not choose such an environment that will “brainwash” me from morning until night?

Answer: Wonderful! Now you understand what the exodus from Egypt is. It is when you want to run away from yourself, from the land of Egypt, from Pharaoh, from suffering, from absolutely everything. This is no longer simply suffering, but real horror. You are ready to run away, and that’s it. This is the end of our development within the framework of the material world. From this state, it is already possible to emerge into spirituality.

How can you accelerate the path? You say: “Okay, now I am in the middle of my development in Egypt. I have gone through seven years of plenty and am beginning to enter the seven years of famine. It no longer seems pleasant and nice to me. I want to accelerate the development.” Please do! You are told that this is possible.

What does it mean to accelerate it? I means going through the same stages more quickly. But they are the same stages; you are not capable of jumping over even one of them. When we speak about shortening the path, we mean shortening it in time, not shortening the distance, not skipping degrees. The leap occurs in awareness, in the speed with which states are recognized.

They say that with the help of the group you can do this very quickly. Do it! You are given this opportunity. If this opportunity did not exist, if acceleration were impossible, you would not have been given this wisdom at all. Then development would proceed under the influence of forces from above, and that would be all.
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From the Daily Kabbalah Lesson 8/27/26, Rabash, “What Is the Work of Man, in the Work that Is Attributed to the Creator?”

Torah is the force that corrects and fills a person. Torah is the light that comes as the light of correction and fulfillment of the Kelim. A person performs the preparation called a commandment, and the light that consequently fills one is called Torah.

The Creator gives a person the strength to correct oneself to the extent that one reveals the need to receive this strength specifically from the Creator. This is called the “raising of MAN.”

Raising MAN is a combination of conditions, inner definitions, sensations, and experience. All of this together is called a “Reshimo,” which prompts the upper one to help the lower one.

We cannot say that the upper one does not want this, but He is on a higher degree, and if a person has a desire to awaken this higher degree, it means that he can become part of that degree. This is the meaning of a request.

In truth, it is not simply a request, but the Kli (vessel) becoming equivalent to that of the upper one. Then the upper one fills the person’s Kli, and by receiving this fulfillment, one becomes similar to the upper one. This means that one has risen to the degree of the Creator.
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From the Daily Kabbalah Lesson 9/2/26, Rabash, “What Is ‘The Concealed Things Belong to the Lord, and the Revealed Things Belong to Us,’ in the Work?”

Talks about the Steps of the Ladder, Part 240

Does Suffering Return Our Thoughts to the Creator?

Indeed it does, and that is why the Creator gives suffering. Otherwise, we would simply drift about in our own worlds and forget everything and everyone. The Creator uses suffering as a tool to awaken us.

Question: How can one best visualize the concept of bestowal?

Answer: Only by making efforts in this direction. How else can one clarify what bestowal is? Invest effort in it; show diligence. In short, do this from the moment you hear that such a thing as bestowal exists.

Know that within this bestowal are the Creator, the concept of the “neighbor” (who is outside you), the group, study, and the upper worlds—everything you can imagine, except your ego. It is not something small. On the contrary, it is everything outside you.

Your ability to relate to and feel something as though it exists outside you is called bestowal. Begin clarifying this. Then, at least, you will not be mistaken. When “Creator” is mentioned, it means the quality of bestowal. If you invest precisely this meaning into the words each time, it will immediately become clear how much you are lying to yourself and to what extent you imagine Him incorrectly.

Instead of any concept, term, or action that you want to discuss in relation to the Creator, you can use the word “bestowal.” You say, “Great, mighty, and awesome,” this is how the concept of bestowal appears opposite the desire to receive.

This is the essence of Rosh Hashanah (“Head of the Year”): to clarify this concept and place it at the head of the path.
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From the Daily Kabbalah Lesson 9/11/26, Rabash, “The Rosh Hashanah Prayer”

Question: For whom do I ask for the light that reforms and returns to the source? Is it for my friends, who supposedly are already corrected, or for myself?

Answer: A person asks from a deep inner need, from a desire. The desire must be for the society. After all, if we are talking about attaining spirituality, then in spirituality there is no personal calculation with anyone.

There is no such thing as “I” that exists in spirituality. I am the collective of souls into which I am included. And therefore a person cannot remain there alone, detached from others.

So for what kind of life does one ask for strength? The life force is for the common body, the one soul. Therefore a person should ask for strength in order to bestow to this body. One’s entire life is determined by how much they give to the common system.

Therefore, even if one’s prayer is caused by a desire to receive strength, it is a prayer that one be given the strength to bestow to the common body of the soul. And therefore, whether a person asks for everyone or asks for oneself, it is one and the same prayer.

When we speak about there being a “prayer of one” and a “prayer of many,” this is still an uncorrected prayer. There is no other prayer except the “prayer of many,” a prayer for the society.

But as long as a person is not yet in a completely corrected state, one partially asks for oneself and partially for the society. According to this, a person is corrected by having one’s direction adjusted so that one feels where it is better and where it is worse, and in this way a person is brought to the correct prayer.
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From the Daily Kabbalah Lesson 5/24/10, The Zohar

From above, we are given a point in the heart, a certain aspiration toward spirituality. I do not yet know what spirituality is, but I want something. Therefore, I gradually begin to clarify it, study, participate in the group’s work, and listen to the teacher. Then it becomes clearer to me that spirituality is the upper force.

I begin to understand that all my strength and desires come from there and I start to feel my dependence on it. At the same time, however, I feel that when I think about the Creator rather than myself, I lose strength because my desire to receive does not support this.

Or, conversely, I feel that my entire self, my whole desire to receive, has become a slave in the hands of the upper force. I pass through various stages of sensation and begin to see, in different forms, how I am connected to the higher force: sometimes I want it and sometimes I do not. I feel that perhaps it would be better if it did not exist; I feel dependent on it and unable to control myself because of it. I want to rule over it, fear it, and sense that it separates me from my desire to receive—my ego.

I already begin to hate my desire to receive and think about how to please the Creator because I am told this is how it should be: if He is pleased, I will be pleased, and if I do not think about Him, things will be bad. I begin to experience all kinds of relationships between us.

I am told that a group is necessary because without one I cannot accurately determine my attitude toward the Creator. I am told that my attitude toward Him must be expressed in the same way as toward a stranger. If I love someone, even someone who is my biggest hater, without any material reason, not because I have found qualities in him that appeal to my ego, but because I regard such an attitude toward another as elevated and great, this is called the quality of the Creator.

I have neither taste nor benefit in this. It could be any stranger toward whom I feel no inclination or particular attitude. Yet I am told that this is the only way to test whether I truly have an attitude toward the Creator, because this is His quality, this is how He relates to us.

Does this mean that He loves us? When I relate this way to a stranger, I do not feel that it comes from the heart, so it is not called love. Therefore, I remain confused and do not know what to do. I have no preparation for the measure of love I am being told about.

In other words, a person gradually clarifies their entire connection, attitude, dependence, or, conversely, independence concerning the Creator. This is our work. In most states and degrees a person passes through, they do not feel that they are being built in relation to the Creator. It seems to them that everything is happening in relation to the friends, the group, and various concepts that explain what spirituality is. In essence, however, they are being formed in relation to the Creator, who is concealed behind all of it.

A person clarifies all this. We say that they are in a special state on Rosh Hashanah, an important point that determines their entire subsequent path. At that point, they crown the Creator as sovereign over everything that happens and decisively determine that they depend on Him.

The desire to receive, having reached this conclusion through the states it has previously undergone—that the Creator is the king of the entire earth, meaning that He rules over all desires—places the Creator at the head of the path it intends to follow. In this way, it has already entered the state of Rosh Hashanah (head of the year).
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From the Daily Kabbalah Lesson 9/11/26, Rabash, “The Rosh Hashanah Prayer”|

Our sages (RASHI, Tavo 3 (Deuteronomy 26:16), in Yitro 13:10) said about the verse, “This day the Lord your God commands you to do these statutes and ordinances. You shall be careful to do them with all your heart and with all your soul,” “Each day, they will be as new in your eyes, as though you received them today from Mt. Sinai, as though on this day you were commanded them” (Rabash “What Is, ‘Every Day They Will Be as New in Your Eyes,’ in the Work?”).

What does it mean that each day, they will be as new in your eyes? The desire to receive is not new. It has existed in the same form from the beginning of creation and forever. Rather, they will be as new in your eyes means that the renewal relates only to the intention for the sake of bestowal.

With regard to intention, a person is always either in an ascent or in a descent and is constantly making clarifications. It is precisely by the intention that we evaluate a person.

Initially, a person has no intention at all. He simply becomes accustomed to performing actions that he was taught through his upbringing, whether religious or secular. This is called performing learned actions or behaving as a trained person.

Obviously, there is no intention here. Habit simply becomes second nature, both for those who received a religious upbringing and for those who received a secular one. This has nothing to do with what we call intention, because there is still nothing here of the one we call a human.

Anyone can be raised in any manner, and that is how he will remain. There is not yet a man here. A man is one who, through free choice, forms within himself the image of Adam, one who is similar to the Creator. In this process, there is first the intention for one’s own sake (Lo Lishma), and afterward for the sake of the Creator (Lishma).

Lo Lishma includes all of a person’s efforts from the moment he begins working with the point in the heart and receives some awakening toward coming closer to the Creator. Although this may take many years, ten or fifteen, depending on the quantity and, above all, the quality of his efforts, even if he has worked for all those years while experiencing descents and ascents, sometimes moving away and sometimes drawing closer, passing through various states, then, when he is rewarded with the correct intention for the sake of the Creator, all his efforts throughout all the reincarnations (since he may not be able to complete everything in a single reincarnation) become included in the intention for the sake of bestowal that he has acquired and enter his work forever.

Everything else that he received through his upbringing does not belong to the degree of a man and is not taken into account. And so, he advances with regard to intention, constantly adding to it, while passing through descents and ascents.
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From the Daily Kabbalah Lesson 9/8/26, Rabash, “What Is, ‘Every Day They Will Be as New in Your Eyes,’ in the Work?”

The thing that is the most important is not to forget about the Creator for even a moment. How can we be rewarded with this? By exerting each time more fiercely and with more power and might. By this we are rewarded with the quality of “remembering” (Rabash, “The Rosh Hashanah Prayer”).

Efforts made toward a goal give us awareness of its importance. If I invest myself in something, it becomes important to me; and if it is important, I do not forget it.

Whatever I want to make significant in my eyes, I must simply think about constantly. Effort itself evokes awareness of importance, and importance compels me to keep paying attention to it and not forget it.

Question: So, the advice is not to forget, but to remember all the time?

Answer: A mother naturally does not forget her child. Once she has given birth to him, the matter is settled. As it is said, from the moment she becomes pregnant, all her thoughts are already about him: first about the fetus and then about the child. This is nature; it is what matters most to her.

How can I make the spiritual, the Creator, acquire the same degree of importance that exists in animal nature? How can I keep Him constantly in the focus of my attention so that I always see Him as the cause of everything happening to me and the goal I wish to attain?

What else do I have besides this? All my strength, desires, and actions come from there, and I am their result. I need to add only awareness of importance and my own attention. Then, if I add what I must and relate to it in this way, it means that I “make the Creator reign” over me. And if I truly elevate Him above myself, nothing prevents me from working with my own forces for His sake.

There are stages of advancement here. At first, I simply prefer Him and think about Him because it benefits me and makes sense to me. Then come other stages, when this is not beneficial to me and does not serve my ego, from which I have already distancing myself and I recognize that it and I are not the same. Yet what becomes precious to me is that this is important, that it is spiritual.

This continues until I acquire such a degree of awareness regarding this importance and force that I pay no attention to myself, but only to His benefit. We do not yet understand what this means. It is above the qualities of Binah.

Thus, everything depends on attention to the Creator. How can this be attained? For now, through effort.
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From the Daily Kabbalah Lesson 9/11/26, Rabash, “The Rosh Hashanah Prayer”

Talks about the Steps of the Ladder, Part 239

Why Will the Body’s Resistance Be Removed If It Is Actually a Necessary Part of the Process?

The body’s resistance does not disappear simply by saying that everything is for the best. By saying this, we are, as it were, making a restriction. We do not want to receive only the body. Instead, we want to receive it together with the Creator’s qualities that are positioned opposite it, so that we, the Creator, and His entire method exist together. Then we derive benefit from that state.

We attain nothing by sinking solely into resistance and negative qualities when nothing stands opposite them. Sometimes it seems that great suffering brings results, but this is untrue. There is no commandment to suffer even for a single second. Suffering is a problem of the body, of the Klipot (shells/peels), which constantly confuse and mislead us into thinking that through suffering we manage to attain something.

The statement, “It is a great Mitzva to be in joy,” is absolutely true. The moment we can move into joy, we should not think that we have not yet felt enough suffering, that we must still sink deeper into suffering, into the depths of the evil inclination, into the depths of creation. Nothing is attained from the evil inclination or from suffering.

One should rejoice and not judge joy as frivolity. If, in the face of suffering, we immediately move into joy, that is not frivolity. In any case, suffering will soon return, and we will emerge from it once again, and so it goes, over and over. “And from Zion…,” i.e., from coming out of suffering, “shall come forth Torah.” Otherwise, we bring about destruction.

Question: Suppose I look at myself from the outside. But if everything has already been determined and planned in advance, do I have the power to change anything? What else do I have besides understanding the situation?

Answer: Your conclusion that it will not help you to look at yourself from the outside, that the game is lost in advance, and that you are just an observer, indicates that this thought comes from impressions of your own Kli (vessel).

If you ever go beyond this point of observation and see yourself as if from the side of the Creator, then you will feel yourself rising above the nature of creation, and this will give you what is called spiritual life.

What is spiritual life? It is that you are no longer under the authority of the Kli itself and its sensations; you are no longer completely immersed in them. What do restriction (Tzimtzum) and intention for the sake of bestowal give us? First of all, freedom from the reactions of the Kli itself.

What does it mean to “cross the Machsom“? It means to rise above the desire to receive, above one’s own Kli, and as if to look at it from the side of the Creator. It is possible to say “as if,” but this gives me an objective vision that cannot be expressed in words. Only then will you be able to say who you are, because you acquire a certain part that is outside of creation itself.

Despite the fact that you are not capable of getting out of your nature, the desire to receive, you receive a thought similar to the thought of the Creator, and from this thought, from the intention for the sake of bestowal, you look at creation, at yourself.

This seems impossible to us. After all, we say, “How can I completely get out of myself, enter someone else’s mind, and look at myself through his body, through his eyes? Is that even possible?”

But this is exactly what you are given. You acquire the quality of the Creator, and as if through His eyes, His thought, through Him, you look at yourself. This is called acquiring another nature. What other nature exists besides ours? Only the nature of the Creator.
[361206]
From the Daily Kabbalah Lesson 8/27/26, Rabash, “What Is the Work of Man, in the Work that Is Attributed to the Creator?”

We must not harbor illusions regarding our relationship with the Creator, specifically the illusion that He sends a person something in response to a particular action a person makes.

It is not a matter of my doing something for Him and His responding to me through an action. It is a matter of my intention toward Him: what I think about Him and what my intention is directed toward. Our fundamental problem is that we descend from intention to action. This gives rise to all the confusion, a person thinks that if they act toward the Creator in a certain way, then the Creator is obliged to respond in a specific manner.

We are not discussing the actions themselves; we do not truly understand what we are doing. Lately I often hear people making various calculations, as though the Creator treats us in a certain way because we did this or that. It seems that everyone has become prophets.

This cannot be calculated, because we are not familiar with the part of creation where all the actions originate, actions that later descend to us. Yet suddenly we reason as though we know the entire system of the world of Atzilut, where our MAN is connected with what we will receive in response as MAD.

People begin constructing a completely fantastic, unrestrained system of imagined relationships. They think they can already determine precisely why the Creator does one thing or another. But we don’t have the slightest understanding of this, because the souls are connected to one another in a way that cannot be calculated.

Everyone is in his own special process, not necessarily connected specifically with his current state. The structure of every soul is such that it is impossible to know which events are necessary to reveal and correct each stage of that soul’s development.

In other words, we cannot judge actions at all. This is hidden from us and has its root in the Rosh of the world of Atzilut. Therefore, until we attain such a level and have clear attainment, we will not know this.

All that remains for us is to clarify the intention. This is what we must engage in constantly, so that our intentions truly appear new in our eyes each time.
[361507]
From the Daily Kabbalah Lesson 9/8/26, Rabash, “What Is, ‘Every Day They Will Be as New in Your Eyes,’ in the Work?”

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PublicationsArticles on current events, culture, popular science, relationships and more, presented from the unique perspective of the wisdom of KabbalahThe content is based on talks given by Dr. Michael Laitman and is written and edited by his students.

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Sign in to like, save and subscribe to videos

Publications
Articles on current events, culture, popular science, relationships and more, presented from the unique perspective of the wisdom of Kabbalah
The content is based on talks given by Dr. Michael Laitman and is written and edited by his students.