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Question: How is the group related to “existence from absence” (Yesh mi Ayin)? Why should it provide me with forces that it has no connection to?

Answer: The group does not belong to Yesh mi Ayin, and therefore, it can give you additional strength. The strength of the group lies in its connection to our root where all souls are united together.

Therefore, here in our world, through my external actions, I can awaken those upper forces in which the power of my ‘”I” is not merely an individual force, as it is in the corporeal world, but is inseparably connected with another 599,999 such forces.

At our root, I and all the other souls exist on the level of Adam HaRishon. Therefore, while living in our world, I can draw strength from my root.
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From the Daily Kabbalah Lesson 7/15/26, Rabash, “What Is ‘Do Not Slight the Blessing of a Layperson’ in the Work?”

Question: What should one expect from the commandments of the Torah?

Answer: A “commandment of the Torah” consists of extracting the concept of the “Torah of life” from the Torah, attaining life itself. Baal HaSulam writes about this in TES (The Study of the Ten Sefirot). He refers not to the study itself, but to its result.

Question: Suppose a person is sweeping the floor in our building or working in the kitchen. Is this considered that he is studying Torah?

Answer: If I do something in our kitchen and intend thereby to attain something in my life, then the desire that arose in me at that moment, multiplied by the good, beneficial thing that I contributed to the group, that is, multiplied by the group’s collective desire to attain spirituality, becomes my own desire.

By serving my friends, I thereby acquire their desires, include myself in them, and then those desires influence me, and direct my own desire into the proper course.

As a result, during the lesson I intend to draw the light of the Torah that reforms from what I study, not to become a great sage or anything else.
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From the Daily Kabbalah Lesson 7/14/26, Rabash, “What It Means that ‘Law and Ordinance’ Is the Name of the Creator in the Work”

Comment: You say that everyone has their own path.

My Response: Of course!

Question: What does it depend on?

Answer: Within the global nature of humanity, we are so different so that, precisely through our future connection, we will create one universal structure called “Man” (Adam).

Question: Will everyone have their own place?

Answer: Yes.

Question: Every nation?

Answer: Of course! I may be spinning at tremendous speed, others spin more slowly, and still others even more slowly, it is just like in our body there are systems that operate with tremendous speed and intensity, while others function much more slowly. You can compare the fingernails and toenails. Fingernails grow about a millimeter a week, while the toenails grow about a millimeter a month. Each has its own rate, even though it is seemingly the same tissue.

Comment: Yet it is one organism.

My Response: Yes.

Question: You mentioned the goal. Is the goal the same for everyone or not?

Answer: The goal is the same for everyone. But who actually knows what it is? If we knew that we all have one goal, we would agree with one another. We would begin searching together for how to attain that goal.

But instead, we feel that everyone has their own. Egoism tears us apart and does not allow us to feel that we all must move together toward one goal.

Question: Can we nevertheless come to this? Will we be brought toward this one goal or not?

Answer: I think it must become clarified from within.

Question: What is that goal?

Answer: The goal is very simple: to attain the meaning of life.

Question: And what is it?

Answer: The meaning of life? It is to attain its meaning.

Questions: So the question arises, and I must?

Answer: When I attain the meaning of life, I feel absolutely fulfilled! I know why I exist. I know who governs me, to whom I turn, what I am carrying out at every moment of my existence, and where I am going. Ever new horizons open before me. I feel like a child who has entered Disneyland. And all of it is incredible! All of it is a fairy tale! This is how a person should feel when revealing the Creator’s plan.

Question: Does everyone have their own meaning of life, or not?

Answer: Everyone will enjoy it individually, because that is how we are made. But each will enjoy it from the fact that they are constantly connecting with others. The revelation of this spiritual “Disneyland” comes from the fact that we reveal the integral connections between us more and more. And they will be revealed precisely as the attainment of the upper world. It is a serious adventure.

Question: So now you have come to the conclusion that the goal of a person is to attain the upper world?

Answer: Yes.

Question: Is that the goal of a person?

Answer: Yes.

Question: And what is the upper world? We are speaking to people who do not study Kabbalah. Simply put, what does it mean to attain the upper world?

Answer: It is to attain the harmony of the interaction of all the completely different forces of nature. And to feel that harmony when you see how all problems, actions, thoughts, aspirations—everything, throughout all times—join together, and all of it turns out to be harmoniously interconnected, so necessary for one another, that the revelation of this harmony is the revelation of the thought of Creation, the Creator’s plan.

Question: And you constantly speak about revealing harmonious relationships between people. Is that included in this?

Answer: Of course! Naturally. That is the highest degree of all this harmony.

Question: The highest degree? That we are all harmoniously connected?

Answer: Yes.

Question: And this is the purpose of a person’s life—to discover this harmony?

Answer: Yes.
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From KabTV’s “News with Dr. Michael Laitman,” 7/8/26

Question from Facebook: Your stance is to proceed via the path of suffering. You say that when we are backed into a corner, we will see the Kabbalists are right. Is there another way? Can you convince us without scaring us.

Answer: If my position were to “proceed via the path suffering,” I would not say anything or giving public presentation. But I really want humanity to develop in a good way.

I am against the path of suffering. I am in favor of our path being illuminated by the upper light and it leading us forward. Please do not take my assessments as scare tactics.

I simply take a sober look at the prospects of humanity, at its “starting condition,” and see that we are in free fall. Egoism is growing within us, yet we are not compensating for this growth and we are not correcting our trajectory.

I really hope we can pull ourselves together and not sink into suffering before starting our ascent. The best thing that can happen to humanity is the timely recognition of egoism and the correct self–realization that rises above it.
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From KabTV’s “News with Dr. Michael Laitman,” 5/19/23

Talks about the Steps of the Ladder, Part 190

How Can We Imagine What Bestowal Is?

When we are in a group, we are told that love of friends leads to love of the Creator and that bestowal to the friends leads to bestowal to the Creator. Why? It is because we try to establish the same conduct among ourselves as if we were truly among the souls at the end of correction. From that higher world, where all souls are included and connected together, we draw surrounding light (Ohr Makif).

If we try to establish that same law, that same state, in this world, through bodies, through an idea, through an attitude, through connection, and the common goal of advancing together, even in a small group, we effectively create a resemblance of the state in which the souls exist at the end of correction, on the spiritual level within that group. To the extent that we make this effort, we draw the surrounding light, which comes and corrects the vessels.

Therefore, the connection between friends in a group directly affects their spiritual progress. Through this reflection we create in this world, we gradually begin to feel what spiritual connection is. Of course, we can never truly know the higher form in advance. If we are on a certain level, how can they perceive the level above it? Even in ordinary life, within our current state, the next state is always unknown and is revealed suddenly as something new.

So how can we yearn for something above us? The higher level (the upper Partzuf) shows us a small example of bestowal as it exists on a higher degree. It does so in two stages.

In the first stage, the higher level shows us a bit of the light within it, the pleasure it contains. Then, we desire it, long for it, and feel uplifted. Kabbalists call this an “ascent,” although it is not a true ascent, as we do not actually rise. Instead, the higher level gives us a little vitality from a higher degree. This illumination is light at the higher level, but only a faint glow for us, since we cannot receive more in our current vessels.

In the second stage, after illuminating us, the higher level gives us a descent. It lets us feel our own vessels. What are these vessels? They are vessels of bestowal through which we feel darkness. In other words, we feel ourselves calculating, “How is it possible to give without thinking of our own benefit at all?”

Thus, through these two impressions from the higher level, we experience two extremes: what the light is (even if only partially perceived) and what the vessel of bestowal is. Then, we see how much we love the light and how much we resist the vessel. From these two poles, through study, effort, and persistent work, we gradually reach the higher level.

When we attain it and realize that state, an even higher level again reveals both the fulfillment and the vessel within it. These two states once more give us a sense of the extremes within the higher level, and again we strive to attain them, step by step, ascending further.

Therefore, our path is built from ascents and descents:

Ascents—the sense of fulfillment that exists in the higher level.
Descents—the sense of vessels (the nature of bestowal) of the higher level.

The effort between them is our constant desire to acquire these qualities, whether more or less, until we fully attain them.

Question: On one hand, a person feels that they have no strength for the work, and they ask the Creator to give them strength. Yet this is considered pride. On the other hand, they can turn to the group, receive the awareness of the greatness of the Creator from it, and only then turn to Him.

So what is the difference? In both cases, I am turning to the Creator.

Answer: You are not capable of turning to the Creator with the forces you currently possess. The Creator gives you an initial awakening, but with it alone you are unable to see the full depth of the problem or appreciate the greatness of the Creator in its solution. You do not yet have enough inner discernments to turn to Him.

Suppose there is a wealthy man who could solve all your problems, but you cannot bring yourself to ask him because you are under the control of your pride. No matter what, you are incapable of turning to him directly for help. You have such a strong feeling of shame that you would have to overcome yourself completely, yet you are unable to do so.

Such is human nature. A person is prepared to be killed rather than allow his inner “I” to be harmed. This “I” is a part of the eternal; it is his soul, and for its sake he is ready to sacrifice his body. For many people, this inner “I” is far more important than life itself.

For example, there may be someone who would give me a million dollars if I simply asked, yet I am unable to do it. Or there may be someone who could help me establish my life, yet I cannot bring myself to turn to him. We encounter this constantly. It reveals the force of our pride, the force of our inner “I,” the very force that separates us from the Creator.
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From the Daily Kabbalah Lesson 7/15/26, Rabash, “What Is ‘Do Not Slight the Blessing of a Layperson’ in the Work?”

Question: We learned that if a person who studies the Torah directs the proper intention toward their study, they come from the state of Lo Lishma to Lishma (for the sake of the Creator). How does this happen?

Answer: It is said that one does not truly engage in the Torah while in the state of Lo Lishma. If a person remains an egoist, why should they study the Torah? If you are an “animal,” then live like an animal. But if a person uses the light in the Torah to correct themself and return to the source, then they truly can engage in the Torah.

However, for one who studies without such an aim, everything happens in the opposite way. Their eyes become blind, light becomes darkness, and darkness becomes light.

Question: If a person strives only for the Creator, is it called Lishma?

Answer: What does it mean to say, “I want the Creator”? What do I want to gain from that? What is it that you want from the Creator? Do you want to bring Him contentment? If a person desires to bestow upon the Creator, this is called Lishma, for the sake of the Creator.

This is determined according to the opening of one’s eyes in the Torah. If the Creator is revealed to you, and as a result of your aspiration toward Him you are in adhesion with Him, and if, in accordance with your desire to bestow upon Him, He fills you with His presence and His light, then it means that, through the equivalence of form, your desire truly has the intention to bestow upon Him.

But if you have not yet reached such a state, then you are only saying that you wish to bestow upon the Creator. In reality, you are deceiving yourself.
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From the Daily Kabbalah Lesson 7/14/26, Rabash, “What It Means that ‘Law and Ordinance’ Is the Name of the Creator in the Work”

Question: How will it help me if I turn my Hisaron (deficiency) into a request?

Answer: We are constantly making requests. Whenever a need (Hisaron) arises, we ask. A person’s desire is called prayer. The desire that is in my heart is the prayer, because my heart is connected directly to the Creator, without any intermediaries.

Whatever I feel at any given moment (a desire to rest, to eat, to steal, to fall in love) are all immediately felt by the Creator, and accordingly, in the form of a response, the direction of my desires is corrected by various means: either internally—through what the Creator does within my heart—or externally.

In general, through both the internal and the external system surrounding me, the Creator gradually teaches me which desire is the correct one. So where is my work? It is in independently searching for which desires are correct and which aspirations are true. And when I attain those genuine desires that are in my heart, this is called that I pray.

A prayer is what I feel, what I desire, without having any ability to control it. The desire was created before me. Even before I begin to feel it, investigate it, study it, distinguish it from the others, and give it some name, it already exists within me.

The creature is the desire to receive. Therefore, I am unable to change it. I can only reveal it, clarify what it is, and how correct it is with respect to the purpose of creation. Then, accordingly, I arrange various external means for myself, using every possible aid (the group, the books, the teacher) so that this desire, which seems to me not to be properly directed toward the purpose of creation, will change.

However, this can be done only by means of external efforts and not by entering my heart and beginning to turn some little key or screwdriver there. That, I cannot do. I am not the master of my desire to receive.
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From the Daily Kabbalah Lesson 7/14/26, Rabash, “What It Means that “Law and Ordinance” Is the Name of the Creator in the Work”

As we engage in spiritual work, we increasingly identify all kinds of states that we were completely indifferent to before; we simply did not perceive the states with our undeveloped sixth sense.

Now that the sixth sense within each of us is beginning to develop, even if it has not yet reached the threshold of perception when it is fully open to spirituality, we can detect certain changes in it. It swells from the presence of a vast array of emerging revelations and distinctions.

This is called the soul, something we literally develop through our actions. One’s free choice lies only in willingly developing the soul, and a person is obliged to make this choice on their own.

Light from above will not come to you unless you want it to come and correct your soul, that is, to give it inner definitions (Avhanot) and endow you with sensitivity that allows you to experience the spiritual world.

This light will send you suffering so you will feel more and more lack in spirituality. But it will never correct you unless you first raise a prayer, unless you first ask to perceive spirituality, get closer to it, and subsequently become equal to it in qualities and adhere to it.

The soul cannot develop without a person’s own intense work. What does the work consist of? It consists of request, called prayer, the raising of MAN, in response to which the surrounding light corrects the soul. To the extent of your correction, according to the properties that are born in your soul, against this, you begin to perceive the properties of the Creator.

If you have corrected any one of the 620 properties of the soul, you feel the Creator in that corrected property. By fulfilling the commandment, performing an action corresponding to the corrected property, you thereby connect with the Creator, feel that He fills your property, i.e., the light fills the Kli—the corrected part of the soul.
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From the Daily Kabbalah Lesson 7/14/26, Rabash, “What It Means that “Law and Ordinance” Is the Name of the Creator in the Work”

Talks about the Steps of the Ladder, Part 197

Why Is Our Interpretation of Fear and Joy So Far From the Correct Meaning?

Our understanding of fear and joy stems from the natural qualities we are born with. We are born with a will to receive, and all our thoughts, intentions, desires, and longings are aimed at self-fulfillment. This is the most fundamental and initial form of the will to receive. The true will to receive that exists within each of us is actually far greater than what we currently feel. It has been deliberately reduced to a minimal level called “this world” so that we will strive, by our own efforts, to establish a screen (Masach) over it, an intention to bestow.

Once we are able to place an intention to bestow on this small desire, we are given greater desires. Thus, at every step from one level to the next, we first find ourselves in a will to receive for our own sake, then recognize its evil, wish to correct it in order to bestow, ask for strength from above, establish an intention to bestow upon it, and finally receive fulfillment. This is the only way.

We could ask, why we are not born with a will to receive already combined with an intention to bestow? Why must we seek for what it means to bestow, how to acquire this intention, and how to apply it to the will to receive within ourselves? Why must we do this independently?

The reason is simple. This intention cannot come from above because it concerns our relationship to the Giver. Otherwise, it would not be considered bestowal, nor would it truly belong to us. The intention needs to arise within the individual. Therefore, we are given simple desires to enjoy, along with an opposite intention, so that we initially use our desires to fulfill ourselves. These desires are not neutral. They are, in a sense, opposite to us, like a negative point. Therefore, we must first neutralize them, not use them at all, neither for ourselves nor for the Creator, and only afterward transform them into bestowal.

This stage, where we neutralize our desires and reach a state of not wanting to use them, is called the “correction of restriction” (Tzimtzum) or “Hafetz Hesed” (desiring mercy). Beyond this stage, we begin to work actively in order to bestow to the Creator. These are the stages of correction. If we did not perform all this work ourselves, it would not be true bestowal and we would not feel the pleasure of bestowing. Instead, we would remain with only the smallest pleasure, called a “thin candle” (Ner Dakik), which exists only in this world and can be received egoistically.

In our natural, initial state, we can enjoy only a very small measure of pleasure in this world. Each time we approach pleasure, it slips away, appearing briefly and then vanishing with only a tiny portion that we momentarily grasp. This is the entirety of pleasure available in the will to receive before it disappears.

Therefore, if we wish to experience more than what this world can offer, there is no alternative. We already see that progress does not bring happiness. Humanity advances, the will to receive grows stronger from generation to generation, and we provide it with pleasures beyond imagination, such as abundant food, endless products, and advanced technologies that are meant to serve our desires, yet we fail to become happier. In fact, compared to people who lived one or two hundred years ago, we are generally more dissatisfied and despairing today.

In other words, increasing the will to receive and supplying it with pleasures does not help. The result is negative, because the will to receive itself is insufficient. Today, people run around the world searching for pleasure, on the Internet, television, and in countless distractions, but fail to find fulfillment. On the contrary, they discover even greater emptiness. Many then turn to drugs and other addictions, but for what purpose? Humanity needs to eventually realize that this method of receiving, this way of trying to fill ourselves directly and quickly, is flawed. It will not bring true pleasure.

Ultimately, humanity will reach a state of complete helplessness. We could eat the finest food and taste it like gravel, follow ever-changing fashion trends and derive no enjoyment from the way we look, and change partners many times in a lifetime and grow weary of each. We will not find any “garment” through which to receive pleasure. Desires arise from within, and we continue to develop them by acquiring more pleasures, yet achieve nothing.

This process will unfold rapidly. Within a few years, humanity will feel lost, not knowing where to go next. In the past, there were thinkers, such as philosophers and politicians, who at least offered some vision of progress. Today, even leaders and economists are clueless on how to proceed. We lack both direction and knowledge of how to fulfill ourselves or guide our lives.

This is the true nature of the will to receive. It is a vessel that cannot fulfill itself directly. From this realization will come the recognition of evil and the correction of the world. There is no other way. Kabbalists define the will to receive as something from which we can derive only a tiny spark of pleasure. After the first taste, the pleasure disappears like a “thin candle.” Compared to the upper world, to the higher pleasure, it is merely a small spark that has fallen into this world and sustains it.

Fear is a very good emotion that protects us; otherwise, we would be madmen. We simply need to learn how to use it correctly. Then instead of fearing it, we will bless it.

Question: What is the purpose of fear? Why does it arise?

Answer: The purpose of fear is to guide us correctly to the true path of development, to find the upper force of bestowal, love, and connection in our relationships with each other. Then there will be nothing to fear.

Question: Does this apply to anyone, to any ordinary person?

Answer: Today this applies to ordinary people as well. We see this by the state of the world we live in.

Comment: A state of fear.

My Response: The whole world is in a state of fear. Only someone who has no idea where they are could claim with bravado that they are not afraid of anything. That kind of attitude doesn’t show much wisdom. That is why we should actually bless fear; it guides us correctly toward the right goal.

Question: Toward one another then?

Answer: Yes, we need to understand that fear is given to us for a reason. It is a very positive quality.
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From KabTV’s “News with Dr. Michael Laitman,” 7/9/26

Question: How will I have the confidence that I can disconnect from the Creator and act on my own if He does everything?

Answer: The fact is, you disconnect from the Creator only in acting as if you are the one doing something rather than Him. If you, like a horse under a rider, do not make some movement, you will never know how you differ from Him (the rider). So you have to say, “I am taking action!”

When you act, you begin to feel the difference between your desire and His desire, and so you begin to know yourself and Him.

After you have know yourself, attained Him, been in a struggle, accused, doubted, and yet revealed that this is good and made corrections, you come to a state in which, based on what you have done and experienced, you say: “There is none else besides Him!” But not before you have not done anything yet, but just started checking.

Now, after all the verifications, you say, “There is none else besides Him.” This means that you have adopted and copied all His actions in yourself. You definitely make a movement like Him not because He somehow makes it in you, but because you accept this movement willingly, as if you are doing it with Him. This is called the desire of the one getting clothed, and the desire of the one who is clothing.
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From the Daily Kabbalah Lesson 7/17/26, Rabash, “Who Needs to Know that a Person Withstood the Test?”

A person cannot raise a genuine inner plea to the Creator; they can only do so by drawing strength from the group because the importance of the connection with the Creator, which they absorb from the group, surpasses the power of their own pride.

In an ordinary state, a person with a certain degree of pride cannot independently realize the importance of connection with the Creator, since pride acts like Pharaoh within them, and it is impossible to get rid of it.

Only when, as it is written, the children of Israel sighed from the work (that is, when a person gathers all his strength and receives help from the group), can they raise the level of importance of connection with the Creator, which will become greater than the level of one’s own pride.

Then they subdue their pride and turn to the Creator with a request for the Creator to reveal Himself and give them the strength to truly keep their pride under control.

There is no other way to get rid of it except by truly asking the Creator for the strength to do so. Only the group helps to generate a genuine request.
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From the Daily Kabbalah Lesson 7/15/26, Rabash, “What Is “Do Not Slight the Blessing of a Layperson” in the Work?”

Question: This is how all of humanity is. We smile in order to get a position, and so on. We become friends in order to gain something from it. Right? This is human nature, by and large?

Answer: Yes, of course. We do not truly wish anyone happiness, kindness, or anything.

Question: Just to wish them well. But it’s not our fault is it?

Answer: Go to the one who made you and say to Him: “Look at how You created me! What can I do? I do nothing but scatter seeds of hatred around me. And You made me this way.”

Question: And He is waiting for us to come to Him like that?

Answer: Yes, He is waiting for us to reveal this and say it to Him, and then He will correct it.

Question: So, I have to feel that I want to do evil and to hate?

Answer: Yes! Absolutely! And I feel bad because I discover this within myself. And I ask the Creator to replace this quality in me.

Question: Will we ever come to this?

Answer: Certainly!

Question: So one way or another, this is the conclusion?

Answer: Yes.

Comment: That is, if I could somehow take myself by hand now and feel that I…

My Response: No, you will not.

Question: I will not. When will the time come when I will? You say that we are being led there.

My Response: This is what is truly called the “last generation.” We are at its beginning; only at its beginning.

Question: What is the last generation?

Answer: It is the time when humanity reveals its evil nature, opposite to the Creator, and begins to passionately desire to change.
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From KabTV’s “News with Dr. Michael Laitman,” 7/5/26

Talks about the Steps of the Ladder, Part 196

Is Fear Directed Toward the Creator?

Fear is a correction applied to the vessel of the will to receive so that it is aimed in order to bestow. Fear is an attitude toward the Giver. There is an attitude toward the Giver that expresses concern: perhaps He will not give to me. Also, there is an attitude that expresses concern: perhaps I will not give to Him.

The former is egoistic, corporeal fear that belongs to the level of this world; it is the fear that the Creator might not provide me, in this life, with what I need. After that, we come to true fear, to a genuine attitude toward the Creator, not the concern that the Creator will not give to me, but the concern that I might not be able to give to Him.

Fear is the correction of the vessel, and joy is the filling of the vessel.

It is very important for us to know all of our qualities, and the path we must travel in order to use our one true freedom of choice for spiritual advancement. After all, if a person does not strive to advance, they are not moved forward.

You have a very narrow path before you, long, but narrow. Imagine that it lies in a desert where you cannot see it. Or, as if you are walking on water, your next step is unknown and invisible. With all the strength you possess, you must choose “north,” hold on to it, and direct yourself toward the goal with every step you take. Then you will make the right step.

Otherwise, it will only seem to you that you are moving forward, when in fact those are not real steps at all; they are merely what you perceive with your ordinary, animal senses. You may remain standing in one place, going around in circles for a thousand years. Therefore the method of reaching the goal, of taking one step after another toward it, of knowing whether you are truly advancing, or only imagining that you are running while you are actually running in place, is the method of the wisdom of Kabbalah.

A person must be able to see the path, and this is accomplished quite simply: his eyes must be opened so that he truly sees the desert before him, where there is no other road except the one unique path. Moreover, each person has his own individual path; this ensures they do not lose their way, allows them to see both the final goal and themselves, and enables them to know how to take each step only after first examining it.

If a person fails to do this, the soul will undergo incarnation after incarnation as time slips away. We exist beneath the plane of spiritual life, and therefore we can continue spinning in circles for another million years; that is not the issue. From the perspective of spirituality, there is no account for this earthly life because by itself it brings no spiritual benefit.

Kabbalists write in their articles about the forces within our soul, and explain how, by using the many opposing qualities that exist within us, we can choose the correct path and realize our freedom of choice.
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From the Daily Kabbalah Lesson 7/6/26, Rabash, “When Should One Use Pride in the Work?”

Comment: You said that a person attains the names of the Creator to the extent of their correction.

My Response: I usually give the following example: to catch a radio wave, you must create the same frequency inside the radio receiver. This is called the resonance effect. Otherwise, you cannot pick up the external waves. There are millions of waves across all possible ranges outside the receiver. How do you catch something specific?

Each receiver acts like a transmitter in a sense; it does not merely receive. First of all, it has to generate the wave you want to pick up from the outside, i.e., the same oscillation frequency. Then, from what is outside, according to the law of similarity of form—in this case, the matching frequency—you catch the corresponding external wave and perceive it as sound. Thus, you need to match the qualities with what you want to experience.

Our eyes and ears are designed to detect a certain range of external influences because inside us there is a mechanism capable of producing the same frequencies that are outside.

This mechanism consists of nerve fibers, at the ends of which there are receptors, sensors, specific to each type of frequency. Heat, cold, and pressure are, in general, different frequencies of wave vibrations that I perceive according to the similarity of form in my vessel with what is outside.

How can I claim that the Creator is just and merciful if I do not first acquire the property by which I can find out what “just” and “merciful” are? That is, first of all, I must make a correction, and in accordance with this, I will be able to feel that the Creator really is like that.

Sometimes we say that a person doesn’t have a heart. It is just that his feelings are so undeveloped that when he sees someone crying and suffering, he does not feel bad or even understand it.

For example, an infant, even if someone is crying next to him, has no idea what this means. His sensory perception is not yet developed enough to understand that something very serious has happened to an adult, which has led him to such intense distress.

Later when the child grows up and develops the inner vessels capable of feeling sorrow or joy, he will be able to perceive what is happening in the world around him.

This is what happens with everything. We perceive everything only according to similarity of form.
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From the Daily Kabbalah Lesson 7/14/26, Rabash, “What It Means that ‘Law and Ordinance’ Is the Name of the Creator in the Work”

Question: Can we say that the period of preparation is necessary so that we can come to feel the need for a connection with the Creator?

Answer: Of course. First and foremost, a person must feel the need for it. This is called the recognition of the evil of egoism. How else can I know that something good is being concealed from me?

In the article “What Is, ‘There Is None Holy as the Creator, for There Is None Besides You’ in the Work?,” Rabash illustrates this with the following example: the son of a wealthy man is kept in a basement. He has nothing, lives in misery, and receives only a small amount of food that is lowered down to him from above.

The son curses his father for his cruelty and for the life he has prepared for him. But when he is finally brought out and shown that there is another way of life, you can imagine the confusion he experiences.

We go through similar states as well. A person does not understand at all what is happening to him. He feels lost and unhappy until he begins to study and draw conclusions from the state he is in.

What does it mean to study? After lamenting his twenty years of imprisonment, a ray of light penetrates the basement, and he begins to see that everything had been done for his own benefit.

Why then did he have to suffer for twenty long years? Because only in this way could he appreciate and accept the goodness that was prepared for him. The Kli must be ready for the revelation of spirituality.
[358994]
From the Daily Kabbalah Lesson 7/3/26, Rabash, “What Is, ‘There Is None as Holy as the Lord, for There Is None Besides You,’ in the Work?”

Question: In the greatest state of Lo Lishma does a person begin to desire the next stage, Lishma?

Answer: No, at the peak of Lo Lishma a person does not want Lishma, because he does not understand what it is. The greatest Lo Lishma is when I want to bestow to the Creator, to be with Him, I love Him to such an extent that I do not feel myself. It is like in love, the sensation of it fills a person so completely that it suppresses their will to receive. There is a lot of egoism there and even aggression, but it is extinguished by the feeling of the necessity of connection with the beloved.

How do I use my study? Each time I want something, I understand that I can realize it by means of study, in the course of which I receive the forces to realize what I want. At the same time, I must come to study with some desire. Suppose today I want by means of study to change this or that.

Study is about the specific payment you want, or power you seek in order to bring about a change within you?

But if you arrive without a precise definition of what you want to change in yourself, the study is futile. What is the purpose of the light’s arrival? You and your friends awaken it, and it simply circles around you and leaves.

By the effort that you apply during study, you draw the upper light upon yourself, which brings life, health, strength, and all that is best. And if you just sit and study, and you have no demand for these forces, then why did you come to the lesson?

When you come to a lesson, even if you do not yet know why, just as your friends do not know what they are awakening the forces around for, then the light itself builds the desire in you. Gradually you begin to feel what exactly you must desire. But in order to use study more quickly and effectively, you need to come prepared with a specific desire in mind.

When one of my students calls me and asks how to play a role in the theater because he is struggling, frustrated, and torn apart, I give him some advice. But the best advice is that when you have problems, something hurts, or things are not working out, come here, study, and that very light that comes will give you the answer to everything, including how to play the role.

Just think how down‑to‑earth this example is, yet you already believe that from your study of the Torah you gain the strength to improve something. The only power that exists in this world is the light that comes from the upper world. In other words, this is the only possibility to change something in your state.

There is no other means: You will not find such a screwdriver, fork, or pliers with which you could tighten something in yourself and thus change. Only the light can do this.

And although it has a general influence on the soul and advances it, I must define what I want from it, so that I catch this surrounding light and, using it like a screwdriver, tighten something in myself in order to change. This must be more or less clear to you, and you need to know this before you come to study.

In principle, we understand this: We gather in groups, discuss and clarify what our desire is, and begin to study, knowing exactly what we want from the surrounding light. And if nothing changes in me, then I must voice my discontent as to why it did not change anything in me: “Where are Your promises? Show me where I am at fault and why You did not do this for me.”
[359585]
From the Daily Kabbalah Lesson 7/16/26, Rabash, “What Should One Do If He Was Born with Bad Qualities?”

Talks about the Steps of the Ladder, Part 195

Chapter 19. Fear and Joy

Fear and joy are opposites. How can they be connected? Baal HaSulam writes in the Introduction to The Book of Zohar that the first action, the first correction, is called “fear.” There are commandments of the Torah, which are commands of the light, commands of correction, and which form the path that ascends from this world to the end of correction. This path is divided into corrections. The first correction we must attain is fear.

The Zohar asks, if the Creator is good, perfect, does good, and exists above any self-consideration, then why should a person fear Him? In this world, fear is usually attained through force. Indeed, it seems unfitting for the Creator, who is absolutely perfect, to demand fear.

The Zohar then explains that there is a type of fear called “fear of this world,” where we are afraid of punishment that could come upon us or our family in this world. Then there is fear of punishment in the next world, a higher level of punishment (and fear), but one that is still punishment. Later, when we correct our vessels into those of bestowal and acquire a screen (Masach), we completely stop fearing the Creator because we see that everything is good and does good. The Creator becomes revealed, and we understand that our previous fear of punishment did not stem from the Creator’s ability to punish, but from our own uncorrected vessels.

In truth, punishment from above is nonexistent. The only punishment is disconnection from the Creator. Then, we reach a different kind of fear, one that is related to bestowal: the fear of not being able to bestow. This fear itself is a correction. It enables us to build vessels of bestowal from our soul. Then, within the revelation of this fear, we receive fulfillment called “love.” Love is a result of fear. The greater our fear of being unable to bestow, the more the upper light fills us and brings the sensation of love, equivalence of form, connection, and adhesion (Dvekut) with the Creator.

Therefore, fear is a correction. Since we are initially made of a will to receive and this will must be aimed in order to bestow, otherwise we cannot feel pleasure, the correction lies in vessels of bestowal, or what is called “fear of the Creator.”

What does it mean that the correction must be fear, vessels of bestowal? If we receive pleasure in the will to receive, the pleasure immediately cancels the desire. For example, when one begins eating while hungry, the food is tasty and enjoyable. But as one continues to eat more and more, the pleasure diminishes, even if the food is the most delicious. Even exquisite delicacies will not add to the pleasure felt in the first bite. This is because the pleasure that enters fills the will to receive and cancels the lack.

Therefore, it is impossible to be both completely full and satisfied, meaning enjoying one hundred percent, and still feel pleasure. Once the vessel reaches saturation, it stops sensing fulfillment. This can also be seen when we yearn for, dream about, and pursue something for a long time, yet soon after we attain it, it loses its taste and feels ordinary. This does not have to do with time. Instead, the pleasure filled the vessel, and the lack, i.e., the hunger and the appetite, disappeared.

For pleasure not to be accidental, temporary, and fleeting, but eternal, it needs to grow along with the fulfillment and not disappear. As fulfillment increases, pleasure must increase as well, so that they support each other’s growth. How can we achieve this? We can achieve this by transforming our vessels into those of bestowal. That is, if we add an intention to bestow to the will to receive, the vessel attains a status above time and space. Then, even when the lack becomes filled, when the “stomach” is full, if the intention is to bestow, the more we become filled, the more we give, and the desire to give continues to grow.

“Above time” means that as we are filled more and more, our lack, appetite, and hunger do not diminish but increase, because we can give more. Therefore, we need to add intention to the will to receive. This intention makes the will to receive eternal. It does not vanish before the light that fills it, but instead it becomes eternal like the light itself when equipped with the intention to bestow.

This is the whole essence of the wisdom of Kabbalah—knowing how to receive. If we learn how to do this correctly, we begin to receive incessant pleasures and ascend from level to level, from strength to strength. We acquire more lack, correct it further with the intention to bestow, fill it more, and again increase the lack, and so on, progressing until we reach unlimited fulfillment, which is called “the end of correction.”

The end of correction does not grant the vessel a fixed capacity. If the vessel had a fixed capacity, it would cease to enjoy, even in order to bestow. Fixed bestowal cannot exist. On the contrary, bestowal must constantly grow, otherwise it is not bestowal. Therefore, we reach a state called “Ein Sof” (“infinity,” or literally, “without end”). In Ein Sof, we can expand our vessels unboundedly, along with intentions and fulfillment.

Then we arrive at true fear, which is the question of whether we can bestow. That is, as more deficiencies are added, can we establish a screen over them in order to bestow and through it receive in order to bestow?

This is the essence of true fear. As a result, we receive fulfillment from above, the light of the Torah. When the light of the Torah fills this fear, together they create a sensation called “the joy of the Torah,” a feeling of joy. By correcting our vessels, we receive fulfillment, the upper light called “Torah,” and reach joy.

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