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

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

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

And if, at the same time, you also intend to raise the entire global group through this, then the light you draw will be billions of times greater, according to the measure of your intention.
[362358]
From the Daily Kabbalah Lesson for the holiday of Sukkot 10/4/26

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

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

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

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

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

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

Question: What does” like Him” mean?

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

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

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

What I want to say is that the work of the Creator does not consist of performing some corporeal actions. Baal HaSulam writes that the Creator does not care if you slaughter the beast from the neck or from the throat. All the commandments were given to purify Israel, or to bind them to the desire of the Creator. The commandment without an intention is like a body without a soul. All the work of the Creator is the intention, which is ultimately just the means to mimic the Creator.
[360287]
From the Daily Kabbalah Lesson 8/12/26, Rabash, “One Should Always Sell Everything He Has and Marry a Wise Disciple’s Daughter”

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

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

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

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

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

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

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

It is difficult for us to return from this example to reality. Why? What is the problem? The problem is that here it is difficult: I must constantly justify the Creator, agreeing that He always acts as He should.
[362318]
From the Daily Kabbalah Lesson on the night of Hoshana Rabbah, 10/2/26

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

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

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

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

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

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

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

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

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

In general, this is an interesting discovery, and I hope that we will enter this state. At least, all the prerequisites for that exist.
[362346]
From the Daily Kabbalah Lesson for the holiday of Sukkot 9/24/26

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

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

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

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

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

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

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

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

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

Likewise, we must completely leave our “self,” transfer ourselves into everyone else, and exist only within them—in their desires, aspirations, and thoughts—without thinking about ourselves at all. Baal HaSulam writes in the article “A Speech for the Completion of The Zohar”: “Just as the Creator does not think about Himself or whether He exists, so should our intention be.”
[362174]
From the Daily Kabbalah Lesson for the holiday of Sukkot 9/29/26

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Talks about the Steps of the Ladder, Part 257

How Can We Intend Lishma Before the Barrier?

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

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

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

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

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

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

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

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

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

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

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

The law is the law. No one asks about your intentions. A person may say, “I would like to; I would desire to; I have such intentions.” The world is judged not by our intentions, but by the degree of our inner correction.
[361986]
From the Daily Kabbalah Lesson on 9/24/26, Sitrin Convention, Sukkot 2003

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

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

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

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

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

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

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

Neither line has anything to do with man. As it is written, “Go to the Master who made me” is the left line, and “There is none else besides Him” is the right line.
[360335]
From the Daily Kabbalah Lesson 8/13/26, Rabash, “What Is Do Not Add and Do Not Take Away in the Work?”

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

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

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

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

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

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

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

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

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

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

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

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

Therefore, a small overcoming in the right direction is enough for us to receive help in response: the strength and the opportunity to advance toward the goal.
[360486]
From the Daily Kabbalah Lesson 8/17/26, Rabash, “What Are Commandments that a Person Tramples with His Feet”

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

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

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

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

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

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

Alone, I will never be able to do this. But with the environment, I can manage my inner states regardless of how the Creator deals with me. He will continually pull me out of good states, deliberately adding egoism, while I, in turn, must attain a state of independence.
[362257]
From the Daily Kabbalah Lesson for the holiday of Sukkot 10/1/26

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Talks about the Steps of the Ladder, Part 256

How Do We Transition from Lo Lishma to Lishma?

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

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

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

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

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

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

Moreover, a person who does not engage in spiritual work but sets aside Maaser is included in the spiritual work, because this is truly his contribution to spirituality according to the correspondence between root and branch. Conversely, whoever withholds this tenth from the dissemination of Kabbalah in any way, spiritually robs himself.
[362250]
From the Daily Kabbalah Lesson for the holiday of Sukkot 10/1/26

Question: How can there be a dispute between Kabbalists?

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

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

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

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

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

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

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

And this is fair, for they are merely researchers. They study the Creator’s actions, and to the extent that they can align themselves with those actions, they comprehend them; to the extent that they cannot align themselves with them, they do not comprehend them. But the causes are always higher than what they comprehend. Moreover, they may also be mistaken in their interpretation of the causes, since it is impossible to give names to what has not been comprehended.
[360231]
From the Daily Kabbalah Lesson 8/10/26, Rabash, “What Is the Gift that a Person Asks of the Creator?”

The world remains unchanged; only we change within ourselves. It depends entirely on me, how I experience the Creator: in His “double concealment,” in “single concealment,” or in His direct relationship with me, “face to face.”

For His part, He is always present in the Kli (vessel), in a direct relationship with me. I perceive this according to the level of my correction. If all my qualities are corrected and I sense the Creator’s complete manifestation, then we are “face to face.” This state is called “adhesion,” (Dvekut) the “end of correction” (Gmar Tikkun), or the “world of infinity,” (Ein Sof) where no limitations exist.

To the extent that my 620 senses, sensations, desires, and qualities are uncorrected (they may be partially corrected and partially uncorrected, forming a spectrum of all 620 desires), each must be raised to the full height of all its ten particular Sefirot. Only then will all 620 desires reach their maximum height.

They may also be at different levels, one lower and another higher, like a spectral image or like the visual representation of sound on an equalizer, organized by frequencies. Suppose there are twenty selected frequencies, and we see how high or low each one is.

Similarly, we have 620 qualities, and each reaches a height of up to ten Sefirot. The height of each one determines the picture of the world presented to us. Our qualities are precisely those sensors into which the Creator enters. The more corrected they are, the more the Creator enters them; the less corrected they are, the less He enters them.

These degrees of the Creator’s manifestation in the 620 qualities draw the picture of the world for us. In the part of the 620 desires that is corrected, the Creator is present; this is called the “measure of the revelation of the Creator.” In the lower, still uncorrected part of the 620 desires, the Creator is not manifested; this is called the “measure of the concealment of the Creator.”

Thus, the word “world” (Olam) comes from the word “concealment.” It is the measure of the revelation and concealment of the Creator. Our lowest world is the complete concealment of the Creator. All the spiritual worlds exist according to a certain measure of the Creator’s revelation: in a particular combination and arrangement of my 620 desires, I already sense the Creator.

Why are these desires not all corrected equally? Because they differ both in quality and in their Aviut (egoism). This is why there is a world called Assiya.

The world of Assiya, characterized by the quality of Malchut, differs from the world of Yetzira, whose quality is Zeir Anpin; from the world of Beria, the quality of Binah; from the world of Atzilut, the quality of Hochma; and from Adam Kadmon, the quality of Keter. In addition to each world being a greater sensation and reception of the Creator, the quality of each of the 620 desires rises to one degree or another.

In other words, when ascending from degree to degree, not all 620 of my desires improve by, say, 10 percent: one may improve by only 1 percent, while another may improve by 8 percent.

Moreover, attainment changes not only through the general intensification of the sensation of the force in which I exist, but also in quality, in the way it affects me. It is the same in our world. We experience it not only as stronger or weaker in its manifestation toward us, but also by the character of that manifestation as more pleasant or unpleasant.
[361966]
From the Daily Kabbalah Lesson 9/24/26, Sitrin Convention, Sukkot 2003

Question: In the article “One Should Always Sell Everything He Has and Marry a Wise Disciple’s Daughter,” Rabash writes: “It is said in The [Book of] Zohar about the verse, ‘The leech has two daughters’—who cry out like dogs, saying: ‘Give, Hav, us the happiness of this world; give, Hav, us the happiness of the world to come.’”

That is, there are two daughters who cry out like dogs: “Give us the happiness of this world; give us the happiness of the world to come.” Does a person want both this world and the world to come?

Answer: There is not a single state that a person does not go through on the path toward the goal. The Creator created everything in one Kli, and every vessel consists of all the desires. Regardless of a person’s character, his natural disposition, or which part of Adam HaRishon his soul belongs to, he must nevertheless pass through all the obstacles.

Of course, each person goes through them in his own way, but everyone must pass through all these desires, including the state described in The Book of Zohar: two daughters who cry out like dogs, “Give us the happiness of this world; give us the happiness of the world to come.” This means wanting only to receive rather than to bestow.

When there is a desire for both this world and the world to come, that is good. At the next stage, a person comes to desire only the world to come, and this is a true Klipa.

Sometimes Rabash uses “this world” to mean the intention to receive for oneself, and “the world to come” to mean the intention to bestow. When speaking about “dogs,” he means that even regarding the world to come there is an intention to receive for oneself, that is, Klipot.

One must look at the context to understand what is being discussed, because in different cases the same words can have different meanings.
[360279]
From the Daily Kabbalah Lesson 8/12/26, Rabash, “One Should Always Sell Everything He Has and Marry a Wise Disciple’s Daughter”

Question: What is the spiritual community that we are currently like “unripe fruit”? On the other hand, you said that the task of each person today is to pull their “I” out of themselves and dissolve it into the members of the group.

Answer: Yes, a person must pull their “I” out of themselves and dissolve themselves in the group.

The group is a circle into which we try to throw ourselves, leaving our “I” outside the circle. We do this only in our inner efforts. We do not, under any circumstances, applying this to everyday life. We do not establish a common treasury, as in the kibbutzim or some other communal life; we do not try to create one common family, some kind of community in our world; this all relates to the problem of the last generation. God willing, we will approach it someday as well.

We are not building a Kabbalistic society, but a Kabbalistic group that engages only in inner efforts (each person within themselves) and in combining all these efforts with one another, in order to reach a critical mass and cause the revelation of the Creator, which will immediately raise us all to the next degree.

As soon as, at the next degree, we again reach a critical desire and prepare ourselves through our inner efforts for a common Kli, the Creator will immediately reveal Himself again, correct us again, and in this way, we will again be filled with Him at the next degree. And so it is every time. The method is practically the same at every degree.

We are not engaged now in correcting our lives. Each of us continues to live in their family, continues to work at their job. We only create our spiritual community, an invisible one, where our common desires, our aspirations toward the Creator, come together and cause a great surrounding light to act upon us. This is the only thing we are doing now.

But for this, if necessary, perform some joint actions. However, joint does not mean relating to all our everyday problems and way of life. What we do together is, for example, build a Sukkah, some work in dissemination, or create our common center, that is, everything that relates to the spiritual, but at the same time is some external shell of it.

This can be done, but nothing more. This is what it means not to eat the “unripe fruit,” not to climb onto the “Tree of Knowledge of Good and Evil.” We are not yet allowed to climb onto it, but later we will have to.

From this time onward, you will begin to see how much faster your development will go, and how much faster the states will begin to change one after another. You will see how what previously had to take months and years and was generally so difficult, somehow dragging along, will fly forward.
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From the Daily Kabbalah Lesson for the Holiday of Sukkot, 9/30/26

Talks about the Steps of the Ladder, Part 255

Why Do the States Disappear and Return?

The discernments of Lishma and Lo Lishma toward the Creator and toward this world change each time according to the surrounding lights that descend upon us from the world of Atzilut. We exist in the world of Atzilut in potential, that is, in the corrected state, in the corrupted state, and in all the in-between states. The upper light that descends from Ein Sof through the world of Atzilut performs a kind of scan through all these states, from the lowest state, gradually, up to the highest state, to our roots in the world of Atzilut, and accordingly we receive changing surrounding lights. According to what the upper light passes through there, through our states in potential, we change here in actuality. We do not know how we are supposed to change, but we simply change.

After the barrier, in our initial acquisition of a screen, we begin to identify with, desire, understand, and recognize these changes. We even begin to anticipate them, and to such an extent that we already think in advance that we now want to do something, and indeed we do it. We begin to recognize the Creator’s thoughts and identify with them to such an extent that our thought and desire, and the Creator’s desire, unite. This is truly called “Lishma.”

In our present state, we certainly do not know how we change, but we need to believe that we change according to our root in the world of Atzilut. The pace depends on us, on our awareness, on our state, but the changes of states do not depend on us. Our awareness is what changes our inner sensation: we can feel that we are being struck, or we can feel that the blows are not really blows, but a force through which we enter correction. The restrictions can be pleasant if the goal stands before our eyes. This is how we are forcibly compressed into this “pipe,” but with joy that we attain something. Also, if we do not see the goal before us and we are compressed into some “pipe,” we experience it like death.

Therefore, our awareness, our own work, is to change our sensation from one extreme to the other regarding the very same action that is performed on us from above. However, as a result, it is not only our inner sensation of good or bad that changes, nor only the pace. The content changes as well. This is because, from these states we receive lights, and our world changes. It is difficult to explain the extent to which our own intelligent and independent participation in the work of correction, which we ourselves also desire, changes the entire picture. Even though the states that descend from above are predetermined, we determine everything below.

Humanity is gradually developing, and many people are emerging who want much more than what this life offers. But those whose desire is still within the framework of this world should simply do what is written, as everyone else does.

However, those whose desire is directed toward spirituality, who are no longer satisfied with this world, merely observing the Torah is insufficient; they require intention. For them, the action is the intention—a striking coupling with the light (Zivug de Hakaa). This is precisely what is called an action in Kabbalah. Thus, one is intended for the corporeal world while the other for the spiritual world, and one does not cancel the other.

What does it mean to strive for a spiritual action, for Zivug de Hakaa, which is called a commandment, and for receiving the light, which is called the Torah, the holy names? It is written that a person must attain the entire Torah, which is called “buying the Torah.” Buying means acquiring it through the surrounding light so that all the holy names, the entire revelation of the Creator become clothed within a person.

If you have an aspiration for this, you should engage in it. And if not, then study the Pentateuch, the Mishnah, and the Gemara; that is your Torah. The two paths are distinct; we must understand that they are separate from one another.

I learned from Rabash not to antagonize those whose desire remains within the confines of this world. They want to convince me that it is better to halt one’s development than to advance. That is true because “he who increases knowledge increases sorrow.” But they do not understand that it is impossible to stop development, that this world has a goal, and it evolves in accordance with that purpose.

They have a very strong connection with the Creator, which is why they are called the holy still level. But at what level is this connection? At the minimal inanimate level, when a person performs an action exactly as it is written, and nothing more.

This is called the “inanimate” level because a person does not develop: Just as he was taught at the age of their Bar Mitzvah to put on Tefillin and was told that from that age he is a Jew and must observe the commandments, so he continues until the end of his life. And here, nothing must be changed, neither taking away nor adding anything.

The inanimate level remains in the same state, does not change, and is irreversible. In this state, a person is connected with the Creator in a certain way; he continually does the same thing, and this is his measure of adhesion. Therefore, nothing can influence him, no matter what happens in the world: whether going into exile, returning from exile, enduring exterminations, whatever occurs. The “still” can withstand and pass through all of this. It has a foundation, a very strong point of adhesion, that does not change.

However, there is a great deficiency here; it cannot develop and cannot attain the goal of creation. But this point is very important, which is why Baal HaSulam always told his students to preserve this inanimate level within themselves.

Rabash talked about one of the Vizhnitz Hasidim who came to Baal HaSulam one day. At some point, he told Baal HaSulam that he wanted to follow his path, like a Gerrer Hasid, since Baal HaSulam wore the same type of clothing as the Gerrer Hasidim. Baal HaSulam replied: What difference does it make? All of this is purely external. On the contrary, you should preserve all your customs; remain a Vizhnitz Hasid and do what they do.

Why? If you enter a state of descent, you will not fall like an ordinary Jew from the marketplace; at least, you will fall like a Vizhnitz Hasid. And when you gradually begin to rise from the descent, you will still remain a Jew in some way. Therefore, it is important where a person falls. In other words, it is good to rise from the inanimate level of holiness because if you fall, then you fall back into it.

I am not going to abolish this upbringing because without it, the Jewish people would cease to exist.
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From the Daily Kabbalah Lesson 8/10/26, Rabash, “What Is the Gift that a Person Asks of the Creator?”