Publications

Question: Do you feel absolutely all the stages that your students go through?

Answer: How could it be otherwise? When a child does something, does an adult not understand exactly what he is doing? Of course, I feel and understand it all. Everything below me on the earthly level is absolutely clear to me, except for the animalistic psychology, which can be concealed. And in the spiritual world, all the degrees, are mine.

Comment: When a child asks for something, let’s say, a toy car or a little airplane, he has some prerequisites for it, meaning certain internal things have already formed in him. He is not simply crying, “Wah-wah,” he is still reaching for something. And we are drawn to some abstract form that we cannot perceive at all.

My Response: Yes, that is why you have to turn to the Creator. While striving to attain the abstract form, you should ask Him to take a step toward you. You only need to reach that “wah-wah,” as you say, “bursting out of yourself.”

Very good! This is where the request, which is called “the gate of tears” appears, that I cannot do this myself! And that is all; the Creator will do it. He will give you this quality. No one is saying that you have to attain Him. You must give quantity and quality to the effort required.

Question: What exactly is this request to the Creator? Where does this cry come from?

Answer: From the heart. There is no need to say anything.

After you make many different attempts, a feeling will emerge inside that cannot be expressed in words. It exists in the form of the Psalms of King David. Rabash writes about this in his articles.

The thing is that until you attain this, you let these words pass by you. You have to come to them yourself. And suddenly, you will find yourself speaking in psalms. I am speaking completely seriously. A person who attains this level says exactly what is written.

He suddenly discovers these words within himself. Where did they come from? And where did they come from for King David? He ascended to this level and discovered the combination of vessels and lights in a state that forms precisely these words, such a matrix expressed through his vocal apparatus, through the brain, in such sounds.

Question: Is it like a code on a certain degree?

Answer: Of course. That is, the light acts within the desire. In The Book of Zohar, this is described beautifully! Through the device called the human of our world with his anatomical structure, the feeling is expressed in the form of such images of letters, such sounds. As a result, the person expresses what King David said.
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From KabTV’s “I Got A Call. Gate of Tears” 10/11/10

A covenant is defined as the process of separating ourselves from the vessels of reception, when we become similar to the properties of the Creator, GE, the vessels of bestowal. AHP deAliyah means that we try to extract the interaction between Malchut and Bina from the vessels of reception. This is similar to the AHP deBina that later prepares to influence Malchut.

If the AHP deBina possesses a power that it can transmit the entire light from above downward to Malchut , this means that the entire AHP deAliyah has been corrected. And after it has been corrected, GE and AHP deAliyah together can begin correcting Malchut itself.

But Malchut is not corrected through the making of a covenant or through the corrections performed by GE and AHP deAliyah as the property called “Israel.” Rather, it is corrected “in its own place.” A light comes from above and sanctifies Malchut as it is. As it is said: “The angel of death will become a holy angel.” And the pig will become holy, that is, kosher.

So what, will the laws of nature change? Will the pig suddenly lose the signs of an impure animal and become a ruminant like a cow? Naturally, such a thing cannot happen. The Creator does not change the original design. The laws of nature are constant and absolute.

AHP deAliyah will do its work and Malchut will be corrected in its own place. Thus, there will not be changes from the inclusion of Malchut in Bina; rather, the force of correction will come from Bina to Malchut. Then it will not be “Israel” that is corrected, but the nations of the world, and there will be no distinction between the future world and our world.

During correction, it is said that Israel has a share in the future world. Those who strive toward spirituality and are called “Israel” also have a share, but only a share in that state, in that place called the future world: in covenant with the Creator, in connection, in equivalence of form and adhesion with the Creator.

In the final correction, the future world will descend and become included within this world, and then not only Israel will have a share in the future world, but all created beings will possess that same state of adhesion with the Creator.
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From the Daily Kabbalah Lesson 4/23/26, Rabash, “All of Israel Have a Part in the Next World”

Question: How can we achieve a state where a prayer is not false?

Answer: All our prayers are false. When a person reaches the point where one can no longer raise a prayer, he enters the state of real prayer. Before that, all his prayers are false.

It is written that you need to always remain in prayer, as it is said: “May he pray all day.” We must strive to pray with all seriousness, out of heavy thoughts. Once they all come to an end, the time for true prayer comes.

We must realize one thing: everything we understand does not work at all. Our minds feel full. Imagine that you would leave this lesson satisfied, understanding everything, happy that you understood it, and were filled. In fact, you feel exactly the opposite: everything is dull, unclear, and in general, you have no idea how to walk this path.

What is the difference between these two states apart from the inner false feeling? It is deceptive because you do not know why you are given such a feeling.
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From the Daily Kabbalah Lesson 5/4/26, Rabash, “What Is Heaviness of the Head in the Work? ”

All our work is carried out only above reason. It is completely absent in the desire to receive. And although Kabbalah is called a science, this science is hidden. It does not stem from the nature of the desire to receive from which all our sciences are built: physics, chemistry, electronics, even psychology (although that is not entirely a science).

But what conclusion can be drawn from all this? No matter how much research we conduct, no matter how much we develop these sciences, they do not change us. We gain no real benefit from them.

Question: So, what does our “strengthening on the path” before the breakthrough consist of? To come to a state above reason?

Answer: Above reason means to receive advice from the Creator, to become included in Him and not in the desire to receive.

If while being within the desire to receive, I imagine some other state, which I call, say, the desire to bestow, it is still the same desire to receive. So, what is to be done? I must receive from the Creator something that does not exist within the desire to receive.

The sages say that all that remains is to carry out the preparation called “strengthening.” I must work with other people who are outside of me, egoistically, and then I will begin to discover that there is a great difference between my attitude toward them and my attitude toward myself. From the recognition of this difference, I will begin to understand who I am.

I have a “laboratory” in this world located within the desire to receive. In our nature, thanks to the shattering of the common soul, a unique possibility exists to see from within the desire to receive an analogy to the kind of difference that exists between the spiritual and material worlds.

It is said that the same opposition that exists between the material world and the spiritual world also exists in your attitude toward yourself and toward others. It is astonishing that within your egoism, you can see this and learn from it.

Nevertheless, if you study this egoistically, then it is psychology: how good I am, how polite I am, and so on. It becomes the kind of thing people like to take pride in: how noble-hearted they are.

But if you study this with the aim of somehow imagining your attitude toward spirituality, toward the Creator, then, as a result of the connection between the branch and the root, there appears within you a certain feeling called the point of recognition of evil.

From this point, you gradually begin striving toward adhesion with the Creator, as Baal HaSulam says: “I am lovesick.” But this comes only from the recognition of your attitude toward the friend.

What can strengthen us in this? The relationship between “I” and the Creator, “I” and divinity.

Question: But is this not concealed?

Answer: It is not concealed. Before my eyes stands a real friend. But if I accept him, then I work with him in order to find the point of my relation to the upper one. Otherwise, I have no other place for work. The reality surrounding me becomes as if a laboratory.
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From the Daily Kabbalah Lesson 5/4/26, Rabash, “What Is Heaviness of the Head in the Work? ”

Question: Is a person able to constantly hold onto the inspiration that comes from above?

Answer: A person must always hold onto one question: “Why am I in this particular state?” If they forget and lose this point, then, according to their nature, the desire to receive immediately overtakes and controls them.

Question: Can we hold this inspiration constantly for the sake of advancement, or is it something we hold onto only after completing the work?

Answer: This question does not correspond to reality. As long as I have not completed the work, how can I hold onto inspiration? Inspiration exists within the work itself. Can I make even a single movement without inspiration? It is my fuel.
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From the Daily Kabbalah Lesson 4/17/26, Rabash, “What Is the Difference between Law and Judgment in the Work?”

Question: Is the connection with the Creator expressed in prayer or in the answer to prayer?

Answer: The answer to a prayer depends on the prayer itself. There is nothing that we do not request from below; only the form in which the answer arrives takes depends on the requester’s level of development.

Let us say a baby is crying, he cannot ask his mother: “I want 30 grams of your milk, which you will give me by breastfeeding me. There are certain substances in milk that will make me grow.” The child does not know all the causes and consequences; he does not even know what he needs. He just cries from his unfilled lack (Hisaron), and the mother, guided by this cry, knows what he needs.

But if an adult were to start screaming in the street the way a baby cries in a cradle, no one will understand him while the baby’s cries are understandable: either something is bothering him or he is hungry.

An adult may have a thousand reasons to scream. He must express his cry in a very understandable way: what exactly does he want and why, what it will give him, and how he can ask others. He already has to somehow organize a connection with other people, because it is not natural.

We are treated the same way from above, depending on our level of development. But MAN, the prayer we raise is a complete request. That is, it is enough for a baby to just scream, because inside his cry there is already a request to the upper from beginning to end. And the upper understands this appeal and deciphers it.

The baby does not know why he is screaming, but the prayer he raises is MAN that contains all the information as if he knows everything one hundred percent. The same applies to spiritual work.
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From the Daily Kabbalah Lesson 4/19/26, Rabash, “Moses Went”

Adhering to the Creator is not a problem. There are many who do this both among Jews and among other peoples of the world. It is similar to intoxication.

Or, on the contrary, immerse yourself completely in reality and do not want to see anything. To drown entirely in the corporeal world or disconnect from it, that is all that people do: either drugs or limiting themselves to corporeal reality. And it is not a problem to remain in one of them, either in the first state or in the second.

The middle point between them cannot exist in a person if he does not grasp the principle of faith above reason at every moment. Otherwise, it is impossible, because based on his nature, a person immediately begins to lean in one direction or the other. By itself, this point does not exist in nature. Why?

Imagine that we have to ascend to a higher degree and remain on it with our Hisaron that we had on the previous degree. Is it possible? How can the Hisaron of the lower be integrated into the upper? This is incomprehensible according to what we study in Kabbalah. It is logical when the lower qualities are on the lower degree and the higher ones are on the higher degree.

How can such a situation arise when the lower one ascends to the higher degree? It is only if he becomes similar to it. But to remain with one’s lower desire in the higher object, that is in contradiction to the higher, that is unrealistic.

Therefore, we run away from this state; it is impossible to remain in it even for a moment. This will be possible only if a special force called faith above reason is present.
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From the Daily Kabbalah Lesson 5/4/26, Rabash, “What Is Heaviness of the Head in the Work? ”

When all of us, “as one man with one heart,” move toward the goal, and the group has truly prepared itself for such a state, this immediately leads to the receiving of the Torah. Naturally, before this there must be recognition of evil. Although recognition of evil will continue afterward as well, from that point the spiritual degrees begin.

A program called the desire to receive is embedded within us. What can we do? We can only accelerate its action. The program is already present; that is, egoism itself is already a program. We only need to set its frequency, like in a computer.

This is all that we must do in our work. We need additional speed, through which we move from the path of suffering to the path of Torah. It is precisely this speed that we attain. And the larger the group, the better. As it is said: “In the multitude of the people is the King’s glory.”

As a rule, egoism works within us according to the system of values of “for one’s own benefit and for reward.” I myself do not change my program. But if I see that spiritual pleasures are more important than material ones, then I understand that I need spirituality, though this may take more time.

Suppose I am sitting in front of a computer, and I must type something. My problem is simply to press the keys. Therefore, either I must initially wish to acquire some force that will help me press the keys, or I will be pushed from behind by blows—just as, for example, my mother used to shout at me when I was a child and I did not want to do something, and then I would begin doing it with increasing speed.

That is, I cannot escape this path. I will still have to press those keys. It is simply that if a person is foolish, they go by the path of suffering. But I will never be able to press a key without recognizing that it is important, that it is good. Even if no one compelled me toward such an action, I myself would eventually come to feel that it is necessary.
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From the Daily Kabbalah Lesson 4/19/26, Rabash, “Moses Went”

Question: What kind of honors can one use to pull oneself toward the goal?

Answer: We are talking about honors directed not at us but at the greatness of the Creator in order to raise the importance of the goal, the greatness of the Creator above one’s own ambition and vanity, which constantly strive to fulfill one’s innate desire to receive. They can be satisfied by a group honoring me, and I can also satisfy my own vanity.

If, instead of filling myself with various forms of honors in this world or the next, instead of fears for myself or my children or worries for the present or the future, I have a fear whether I have filled the Creator with the intention to bestow and I begin to pay homage to the greatness of the Creator, to the glory of heaven, then the greatness of the Creator will become more important than my self-love.

It is not that the Creator needs such adoration from me, but it gives me the opportunity to step out of my Kelim (vessels) and start thinking about giving. When I think about bestowal, the whole spiritual world passes through me, and I become one with it.

On the part of the Creator, His intention to please His creatures can only be realized in such a way that if I want to fill myself, I must first fill Him. If I fill myself first, then both pleasure and desires immediately disappear, as a result of which I find myself empty again.

In order to give the creation the opportunity to be infinitely and eternally filled, that is, to give us a sense of the eternity of our existence, the Creator has prepared His Kli, His need, for us as if He needs our attention and enjoys what we give Him.

Thus, working in the mode of bestowal, I begin to enjoy giving pleasure to the Creator, and the more I give to Him, the more I enjoy. This process can be continuous and last forever; this is called eternal life.
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From the Daily Kabbalah Lesson 4/17/26, Rabash, “What Is the Difference between Law and Judgment in the Work?”

What is an extra effort? It is applying an effort that is sufficient for you to be given a greater Kli and then it becomes possible to receive fulfillment. But how can I know that? That is why it is called work above reason.

I have no ability to work with any kind of control over this. Moreover, what does it mean that I can evaluate my work? After all, I am supposed to work without any reward, without any criticism, without anything.

If I want to rise to a higher degree, then I must now exert efforts without asking for any payment for it, simply give everything to everyone. Why? Because I want to ascend to a higher spiritual degree. So, ascend, do it. But it is impossible.

The surrounding light corrects me to some extent now. It holds me by giving me a certain illumination at a particular spiritual level of life. Now I want to awaken it so that it will send me an even greater force. But first of all, why would I even want this? After all, on a higher degree, I must renounce many things, want less for myself, and give more. How can I do this?

This means that I must once again take some of my egoistic desires and correct them. With what force can I do this? The surrounding light does not yet shine upon me and does not give me these forces. I must first make an effort.

And of course, my efforts are in Lo Lishma. That is, I awaken upon myself an unnatural action that is not embedded in my nature, and I awaken it indirectly. I cannot do it directly. If I could slightly open the tap of the surrounding light so that more of it would come to me, if that were in my power, I would already have acquired bestowing Kelim. But I am not capable of doing that.

So how can I still influence the turning of this tap so that it opens and corrects me more? For this, there are indirect actions that I perform without understanding. I do not even understand what I am doing. I can never cut myself off from my desires.

How can I do this if I am within this nature? Therefore, the work takes place when one “walks through the desert.” There is the concept of “banners” (under which banner one stands), and the Torah portion itself is called Bamidbar (In the Desert). We work in Lo Lishma, and through this, we come to Lishma.
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From the Daily Kabbalah Lesson 5/2/26, Rabash, “What Are Banners in the Work?”

Question: On the spiritual path, a person discovers, time and again that when they ask for something specific, they receive something completely different.

Answer: Even if I am engaged in spiritual work, say, on degree “X,” then for me, “X + 1” equals infinity. I am not capable of doing, thinking, or feeling anything that belongs to that degree. I have no screen; my desire at the degree X + 1 is a Klipa. How can I take those desires and want the opposite within them? It seems unnatural to me; it does not correspond to my nature.

Suppose that now you live, you have a room and some clothes. To renounce all of this now means that you would relinquish everything, give up your room, your clothes, and be content with just one pair of trousers and one shirt. There are people who live this way. You wouldn’t even need the room anymore. You would be capable of giving it all up.

Now, let’s say you have made this correction, and instead of one room you are given a good apartment, full of all kinds of comforts and nice things. Your car is parked outside of the building. But you are told, “All you need is a shirt and pair of trousers. Why do you need all this? Why do you need such a large apartment? There is plenty of space in the yard. Give it up.”

In other words, time and again, you find yourself in a state where you have no strength to carry out corrections, and no possibility to ask for these corrections to come to you.

Question: But couldn’t you say: “I gave up the apartment, and now I received a palace in return”?

Answer: No. The fact that you gave up the apartment is true. Subsequently, you do receive a palace. But since you receive it in the left line (uncorrected desires), you feel that this palace is bad for you. If you were simply to enjoy the palace, you would descend into the Klipot, you would forget about Kabbalah and forget about the purpose of creation.

Within the surrounding light you reveal what this palace really is. It does not come to you as even greater pleasure. Otherwise, everyone would give up something small in order to receive something greater.

Spiritual work is never a direct path to correction. We have absolutely no direct approach to it. In our work, everything happens indirectly.

I am given the possibility to evoke this, to be its cause. But the work itself is done from above. That is why it is such a complex matter. I do not feel that I am working because I am not working on the correction directly. I do not feel that the Creator relates to me in a straightforward way but always through such unpleasant, difficult revelations. Sometimes there are pleasant ones, but only to give me strength.

A person who works correctly and truly advances feels revelation and some small illumination only for a very short time. These illuminations that show them something are revealed for very brief moments, say, five minutes a day. All the rest of the time they work through effort. And this brings benefit until the effort itself turns into light.

If the effort is truly for the sake of bestowal, then there is light, there is pleasure from the effort itself. In such a case, this effort becomes clothed in the light of Hochma.

Just consider how opposite we are to bestowal, in our Kelim, in our preparation, in our sensations, and in our thoughts. See how, through the Klipot, we are pulled toward correction.
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From the Daily Kabbalah Lesson 5/2/26, Rabash, “What Are Banners in the Work?”

A person striving for spirituality sees to what extent they are opposite to the Creator, and that they have no possibility to change themselves on their own to acquire the opposite form. Only help from above can bring about this transformation.

And then, from these painful reflections, he turns to the Creator. Afterward, one understands that this opposite form and the true form that he must receive if the Creator helps him, were revealed in him intentionally so that he could feel them in himself. This is not simply so that he would feel bad in one and good in the other and would feel these states as good and evil, but so that as a result of this clarification, he would want to adhere to the Creator Himself.

Both of these forms, which seem so opposite to a person and are perceived in this way by his senses, are in fact only a means to merge with the Creator.

The truth lies above these two forms. In contrast to the status of the Creator, who exists above these qualities, if a person casts aside his attitude toward his own state either because of frivolity or due to the heaviness of thoughts, then he as if disappears from spirituality altogether.

There is no intermediate state between frivolity and seriousness. This is the state of an ordinary person from the street who in no way correlates his qualities with the qualities of the Creator. In spirituality, this concept does not exist.

From here, the conclusion is that our most important work is to come to a prayer, which is called work in the heart. But it is carried out precisely with seriousness, because seriousness is not that I see my qualities as the opposite of the Creator and wish to correct them, but a level above that. Because I see it this way, understand it, and strive to correct my qualities, I submit to the Creator and accept His advice to go and correct them by faith above reason.
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From the Daily Kabbalah Lesson 5/4/26, Rabash, “What Is Heaviness of the Head in the Work?

Pharaoh (Paro) stands opposed to the Creator, he resists Him. Moses, the point in the heart within us, stands between them. The dispute between Pharaoh and the Creator is conducted through the point in the heart. All our other desires should simply obey it. In the same way, a person must obey the group.

Therefore it is said that on the day of the exodus from Egypt, “You became My people.” And before that, there was no such thing as the people of Israel.

This outcome, the acquisition of a screen, occurs inside a person when he receives correction due to the influence of the upper light on him. During the exodus from Egypt, the light GAR deHochma comes.

Only with such a strong light can the Kelim be prepared to exit from the desire to receive, which is called the passage of the Final Sea (Red Sea).

This can only be done through unity. Many friends come together, unite, become a “people,” that is, one single vessel, a Kli, and then the light comes from above that can lead us out of Egypt.

Therefore, love between friends, unity, and the capacity to yield to each other are absolutely necessary. The indispensable condition is that the desire of each individual must merge with the desires of all the others to create a common desire that corresponds to the state of Passover (Pesach).

We belittle and subdue our material egoistic desires; we cast aside all our petty calculations with each other, single out, and we isolate and connect only our desire for spirituality. We unite all our points in the hearts so that they form one common Kli, which will be sufficient to truly pull us out of the bondage of selfishness and to merit the light of correction coming from above.

When leaving Egypt, all the work that a person has done over the many years of the preparation period comes together, and its results are summed up. Therefore, we must unite and achieve the necessary measure. And if we can do this, then the lights of Passover, both materially and spiritually, will influence us so that we will actually be worthy to approach spirituality.
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From the Daily Kabbalah Lesson 4/8/26, Rabash, “Come unto Pharaoh – 2”

Question: What does it mean to respect the evil inclination?

Answer: It means that we should respect the work of the evil inclination, to observe with what punctuality and meticulousness this “angel” works on us in pursuing the objective of awakening, time and again, in the correct direction. The method of its work is opposite to what we are supposed to do, yet at the same time it works on us constantly and continuously. This is truly remarkable. One can learn from it.

We must be vigilant about how these things manifest and understand that they come not from my own nature, but from an external force within me that constantly awakens me in a direction opposite to the Creator. And if I continually act in opposition to it and turn toward the Creator, I am , in that very act, reaching out specifically to Him.

It is the evil inclination that leads to this, according to its quantity, quality, and character, and according to the sequence of actions, thoughts, and desires it evokes. Cell by cell, it builds my spiritual Partzuf.

Question: Are there breaks in its work?

Answer: There are no intervals or pauses in the evil inclination. It is our spiritual gene and it is undergoing development. Since the shattering of the vessels occurred, it pulls us in various directions opposite to the Creator. Our task is simply to correct our intention regarding this gene. Once we do, it will develop properly.

Essentially, it has been developing all along as a simple Reshimo, and now it begins to expand more and more, like dough. We only need to give it a form.
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From the Daily Kabbalah Lesson 4/9/26, Rabash, “It is Forbidden to Hear a Good Thing from a Bad Person”

There are three ways of advancing in one’s spiritual work, if all of them can be called advancement.

The first way is to advance within knowledge, according to what I understand with my intellect when I investigate ad subject and make calculations. This is the approach taken by the entire world.

There is also a form of advancement within knowledge that might provisionally be termed spiritual work. This is not the kind of advancement undertaken by the world at large, which remains disconnected from the Creator, but rather the movement of those who appear to be connected with the Creator and who relate to Him in accordance with their own understanding and perception. This is called “walking within reason.” There are people like this among us.

There are also people who relate to the Creator below knowledge, below reason, below the level of the intellect. this implies that they understand that if they follow their own intellect, they will not achieve success. How can a person who relies on their own intellect advance spiritually?

Consequently such a person thinks that if they suppress their intellect, effectively cut it off, they will be able to connect with the mind of the Creator and will be connected with Him. If my mind sends me all kinds of disturbances, I turn it off, and no matter what happens, I do not pay attention to it. I remain connected to the Creator and do not look at those disturbances that come from my reason.

Why is this bad? If I think that I want to be connected to the Creator no matter what happens, I am effectively doing nothing more than erasing all the obstacles, one by one. In this case, I will not need the help of the Creator. In essence, I will have no need for the Creator Himself. I simply become a fanatic, and it does not matter what abstract idea I champion, not even matter if that idea has any actual connection to the Creator.

The correct advancement, the one that can truly enable a person to reach their goal, union with the Creator, is possible only if one follows a path fraught with disturbances, including those that arise in one’s own mind. By rising above them, one establishes a connection with the Creator, known as faith above reason.

Therefore, of all the possibilities—below reason, within reason, and above reason—only advancement above reason leads to adhesion with the Creator.
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From the Daily Kabbalah Lesson 4/19/26, Rabash, “Moses Went”

When I am in an ascent, I want to be a faithful servant of the Creator; in other words, I attach all of Malchut to Bina. This is the difference between Tzimtzum (restriction), Masach (screen), and Ohr Hozer (reflected light).

Tzimtzum occurs only on Malchut and stems from egoistic shame in order to avoid the terrible feeling of separation from the Creator.

A Masach is the aspiration to work above one’s desire to receive pleasure; it is an ascent above egoism.

Reflected light means that I take the desire of the Creator and work for Him.

All these actions take place at different levels of the desire to receive. A new Kli is revealed within me in which I receive from the host. I discover how much He enjoys giving to me, and I allow Him to do so. I continue to receive from the Creator, but now consciously and only in order to give Him pleasure, as if an infant understood how pleasing it is for the mother to feed him and opened his mouth only for that reason.

Only through mutual guarantee can we constructively use descents and turn them into ascents. During a true descent, a person is incapable of doing anything themselves; only the friends can help them.

When one falls, it gives the others an opportunity to acquire additional desires and not to fall. If we acted this way, we would always be in ascent. The group would continuously rise if it correctly used each descent by extracting an additional drive forward from it.

The goal of the Creator is not to cast us into despair, but to bring us to true unity. Yet He deliberately arranges things so that along the way we despair and ask Him for help. After all the efforts we invest, we despair in our work and cry out to the Creator, and then He saves us.

But until this happens, we must constantly strive only for unity in order to ultimately discover that we are incapable of it without the help of the upper force. This entire process is called the Egyptian exile.
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From the Daily Kabbalah Lesson 3/8/18, Rabash, “What Is the Blessing, ‘Who Made a Miracle for Me in This Place,’ in the Work?”

Question: How can I be amidst strangers in daily life and maintain the intention for the sake of bestowal?

Answer: I see people on the street: one is thinking about how to write a book; another is a scientist, thinking about what experiment he will conduct, what he will discover; a third is in love, and you can see that he is completely absorbed in this feeling and sees nothing else; a fourth is terribly angry, do not go near him, something is happening inside him.

Everyone lives their own inner life. But I am not speaking about those who move around the street like zombies but about those who truly live. They live their inner life and this does not prevent them from functioning externally.

Of course, it is apparent that there is something in a person, some inner experience, something is burning inside them. Yet such things exist in our world as well. So what is special about our work? Perhaps only the underlying concept is distinct.

Admittedly, it is a bit more complex, because the idea itself belongs to the upper world, whereas the body and its functions reside in the lower world. However, even ordinary people experience such incongruities; as the saying goes: “His body is here, but his thoughts are somewhere else.”

Furthermore, I would say that it is actually easier for you than for someone who is in love. He spends his day thinking about when he will finally meet his beloved that evening, and the rest of the day feels dead to him. Or consider someone who is utterly exhausted and thinks only about when the workday will end so he can go home to rest or watch a soccer match.

But for you, it is different. Throughout your path, in the entire process you go through during the day, you can perceive within it the garments of the Shechina; you can observe how you relate to the Creator, and how you work with Him through all the garments of this world so as not to miss a single taste. In this way, you deliberately reveal all the garments of the Creator relative to yourself in order to relate to Him in the correct form.

This is not simple. We forget about it, and even if we do not forget, it transforms into a rather effective means of spiritual advancement, to the greatest extent possible.

The easiest and most beneficial way to practice this is not with people but with inanimate objects. Rabash always said that it is best to work as he did: as a metalworker, a cobbler, or even as an office worker, although he specifically dealt with paperwork. In other words, with something inanimate.

Working with plants and animals is also manageable, but when you work on the speaking level, with people, that is what truly confuses you. They exert an influence on you by transmitting their inner state to you, and this serves as a distraction.

I work two hours a day receiving people, and that is like working ten hours in a factory. But working in a kitchen is a pleasure. There you can infuse your work with your intentions, your thoughts, your attitude, and everything else does not matter. But when people come and occupy your mind, they influence you. If something does not influence you (on a level lower than the speaking), that is excellent. Therefore, I do not see the difficulty.

On the contrary, in a monotonous steady job where you do not need to invest your mind and heart much, like a shoemaker, is best. Today, such work hardly exists. Every kind of work demands some degree of emotional or mental exertion. Nevertheless, it is highy desirable to engage in an occupation where you remain undisturbed, where your inner world remains your own private domain, and within it, you are free to live your own inner life.

Question: Is it considered good if it is easier and less burdensome?

Answer: It is not exactly about being easier or more convenient. It is simply that people bring their own elements into you and influence you with their inner world and their problems; when you are with them, you can hardly engage in your own inner work.

Question: Is this an opportunity to test yourself to see to what extent you are capable of engaging in this work?

Answer: If you attune yourself into someone else’s desire and work with it, then you can determine how you relate to it from one perspective or another. But that is not you acting entirely on your own.
The time we are living in is a special time.
[356224]
From the Daily Kabbalah Lesson 5/2/26, Rabash, “What Are Banners in the Work?”

Working in the mode of bestowal is called life, much like the way our life unfolds. But unlike eternal life, our earthly life in a physical body comes to an end, and each of its moments is separated from the others alternating between states of lack and small, temporary fulfillments.

In the process where you constantly fill the Creator, since His vessel is boundless, you have the opportunity to continually increase your bestowal. This allows you to constantly experience eternal life, without end or limit, filling up, expanding, and extending yourself without limit.

Therefore, praising and exalting the Creator are means by which you can bring Him delight. If you have awareness of the greatness of the Creator, a sense of His glory, this gives you the ability to bestow naturally, much as it happens in this world. After all, when you meet a great person, you naturally want to give him something, serve him, be attentive, and show honor and respect.

Consequently, our challenge, while we remain in a state of concealment, lies in being able to visualize the greatness of the Creator. If we succeed in doing this, the Creator truly begins to reveal Himself to us little by little. Then, based on this revelation, we become capable of transforming His greatness into a form of reception, not for self-gratification, but for the sake of bestowal.

When the Creator is revealed, my vessels (Kelim) yearn to receive His unveiled, visible greatness. At that point, I perform a Tzimtzum (restriction), and a new phase of work begins, one through which I can receive for the sake of bestowal.

Before the Creator is revealed, I am capable only of bestowal for the sake of bestowal. But when the Creator is revealed, it is a sign that I have reached a state in which I am able to work in the mode of receiving for the sake of bestowal. Thus, opposite my desire to receive stands a pleasure that I can already restrain, and as if undergoing a phase shift, literally a complete inversion, transform into bestowal.
[355625]
From the Daily Kabbalah Lesson 4/17/26, Rabash “What Is the Difference between Law and Judgment in the Work?”

Until a person comes to the final correction (Gmar Tikun), their entire path lies in faith above reason—both in Egypt and subsequently the desert. Along this path, we move from Lo Lishma (for the sake of receiving) to Lishma (for the sake of bestowing). This transition is brought about by the Creator according to a person’s efforts.

A person’s work is divided into two categories: 13 attributes and 12 qualities. The 13 attributes represent the definitions of the properties of abundance descending from above downward and are called Mazalot (streams of fortune, the signs of the Zodiac). This abundance arrives gradually; the light of Hochma (Ohr Hochma) trickles down from the Rosh (head) of Arich Anpin in the form of the “thirteen corrections of the Dikna (beard).”

When it reaches the lowest point, the created being must be corrected in order to receive this abundance within its own corrected vessels. This means that the created being subdivides its levels of reception into distinct parts, which are designated as the twelve tribes, the twelve specific parts of the work performed on the collective vessel (Kli).

Each of these parts entails its own specific work, its own unique banner—its own way to “break through” under the guidance of its banner. The nature of this work and these actions are completely different from one another, just as one spiritual encampment camp differs entirely from another.
[356179]
From the Daily Kabbalah Lesson 5/2/26, Rabash, “What Are Banners in the Work?”

Matter and anti‑matter exist; things that are completely opposite to each other. But who can discover and evaluate this oppositeness? There must be some reference point, something intermediate, something opposite.

When a person receives a point in the heart, that is, a quality of the Creator, looks at all their other qualities from within it, at their overall form, and sees to what extent they are opposite to the Creator, then a feeling truly arises within them that is called “seriousness.” But this is not yet quite the seriousness that is necessary, because a person sees only his own oppositeness. So what? This is still not enough.

Well, fine, I am opposite to the Creator. Then one might say: “Go to the Master who made me!” From this we see that it is possible to exist even such a state without doing anything simply by treating the matter frivolously and continuing to exist in the same spirit.

True seriousness arises in a person after one sees through the point in the heart, and to the extent that one is allowed to see (even if only to a small measure for now), that everything they are composed of now is opposite to the Creator. This is not yet even “Ibur,” the state of an embryo.

After sensing one’s oppositeness, a person must come to humility; a state where one lowers oneself. What does this mean? Humility does not consist of my bowing my qualities before the qualities of the Creator, but in my accepting the advice to go “by faith above reason” with all my qualities.

The acceptance of work “above reason” is called work in seriousness. That is, it is not enough only to see one’s qualities; one must also relate to them correctly. And then, from this it naturally follows that the next state will be only one: prayer.
[356281]
From the Daily Kabbalah Lesson 5/4/26, Rabash, “What Is Heaviness of the Head 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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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.