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Question: You say that if I correct myself, the entire world will appear corrected to me. Then why are so many Kabbalists needed to correct the world if the world is within me?

Answer: To correct the world means to correct yourself. You do not exist in some vast external world and the people you see do not exist by chance; they are parts of your soul.

Therefore, besides you and the Creator, there is no one else. Everything you see— the still, vegetative, animate, and human levels—is you; they are all parts of your soul! By uniting them within yourself, you will attain complete unity with the Creator. This will be your complete correction.
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From Kabbalah Lesson on Russian, 8/19/18

Question: What is wrong with us, what is our ailment?

Answer: Our ailment lies in the fact that we cannot distinguish good from evil, and we cannot gather the good within ourselves and integrate it in such a way that it gradually covers the evil. It is a very difficult path.

Question: So, we will be searching for this good? Something to take, like a pill, in order to escape the evil? In other words, regarding evil, will we come to feel that we are complete egoists?

Answer: That is precisely what will be considered evil.

Question: And will we understand that it is evil?

Answer: Of course.

Question: And then we will ask for some kind of remedy?

Answer: Yes. Because through the suffering, we are already drawing an illumination of benevolent light that can reveal to us where our evil actually lies.

Comment: Is this the most important thing? We always come back to this point. You constantly lead us toward this point: for a person to look and see themselves as they are: evil, bad, and flawed. Usually people are told the opposite: “There is still something good in you; you are capable; you can succeed.”

My Response: That exists only as a starting point. But who are you really? You are absolute evil. Yet, there is a spark within you that will guide you. And you need to fan it into a flame.
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From KabTV’s “News with Dr. Michael Laitman,” 6/15/26

Question: What are these states in which we must seek the Creator?

Answer: Every state originates in its spiritual root, descends into our world, and clothes itself in various material forms. Through these garments, I must find the connection with the one who arranged this situation for me; I must discover the origin and the cause of what is taking place.

Everything that descends to me from Him through all the spiritual worlds, through the various bodies of this world, and through all kinds of circumstances; I must relate all of it back to the Creator. Under no circumstances should I think that there are any other forces besides the Creator.
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From the Daily Kabbalah Lesson 6/23/26, Rabash, “What Is the Importance of the Groom, that His Iniquities Are Forgiven?”

Question: When a person searches for the source of their state and seeks connection with the Creator, is there any point in asking why these states are being sent to us?

Answer: The Creator always gives us the states that are necessary according to the root of our soul. He reveals the Reshimot that we must go through at a given stage so that, from within those states, we may attain Him and establish connection with Him. It is not for us to choose those states.

One should not delve into them, searching for something that, in one’s opinion, would bring a stronger or deeper connection with the Creator. There is no need for that. Rather, in every state, one should grasp the Creator as the cause of that situation.

As soon as I begin seeking contact with the upper one in every circumstance, I make an effort. Yes—no, yes—no; I am tossed from one state to another, and they continually change.

When, in states of fear and anxiety, a person begins to relate them to the Creator, then within that very point, within that sensation, one perceives a connection with the divine. Then the Creator conceals Himself once again, and the person again experiences fear, like a child frightened by an imaginary bear.

The Creator alternately reveals Himself and conceals Himself, and accordingly the person alternately finds a connection with the upper one and then loses it again. One should always seek to reveal the cause; one should disengage from the superficial view of reality and engage one’s inner vision.
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From the Daily Kabbalah Lesson 6/23/26, Rabash, “What Is the Importance of the Groom, that His Iniquities Are Forgiven?”

Talks about the Steps of the Ladder, Part 158

Does a Person Who Turns to the Creator Imagine Him as He Truly Is?

If a person turns to the Creator, they are directing themselves correctly at what the Creator is. They still do not see Him. They will see Him later when the Creator helps them and grants them the sensation of adhesion. However, they are already aimed at the Creator.

This can be illustrated as follows: A person searches for the Creator on their own, knowing He is behind a curtain, and calls out, “Where are You? Where!?” When they feel they are incapable of finding the Creator by themselves, they become disappointed and cry out in frustration, “Reveal where You are!”

This is a sign that the person is truly now standing before the Creator. And at that point, the Creator will answer them.

From a Talk on the Article “When Is One Considered ‘A Worker of the Creator’ in the Work?” 6/10/2002

There is nothing more natural for a person than to seek the cause of every state they experience. There are many jokes about children asking their parents questions like, “Where did I come from? How did I come to this world?”

Adults mistakenly assume that children are interested in the process of conception itself. Of course, this is not the case. A child would never have such a thought in mind. Indeed, this is a very profound and natural question for a human being: “Where did I come from?” It is a question about the root, about the Creator.

Why is humanity trying to find out what happened millions of years ago and what knowledge the ancient civilizations possessed? We are searching for the source because we believe that once we discover it, we will find out why we exist. Humanity wants to find that initial point from which everything began; it believes that it holds the answer to what all this is for and what it ultimately will come to in the end.

Children also ask this question in search of their root. There is no question more natural than the question of the source of life. Therefore, the science of Kabbalah is the closest to the inner nature of a human being; it is closest to our essence.

If a person sees the Creator in every state, the one who has arranged that state for him, and instantly connects this situation with Him, tracing the cause-and-effect connection, then one completely corrects that state and derives maximum spiritual benefit from it.
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From the Daily Kabbalah Lesson 6/23/26, Rabash, “What Is the Importance of the Groom, that His Iniquities Are Forgiven?”

Talks about the Steps of the Ladder, Part 157

If the Final Disappointment Comes Only at the End of the Path, Why Should We Constantly Remind Ourselves About “There Is None Else Besides Him”?

If a person finally despairs and then turns to the Creator only at the end of the path, why do we constantly say, “There is none else besides Him”? Why must we turn to Him all the time? It seems one could sit, wait, forget about Him, and work within oneself as if He does not exist, until one eventually becomes disappointed with everything, and subsequently some “point” in the mind and heart will awaken and remind us to turn to Him.

The matter is that if we are not unceasingly relating to “There is none else besides Him,” then all the effort we seemingly make on our own is directed at another goal. We miss the target and do not advance in the right direction.

What is disappointment in our own strength? It is disappointment meant to establish that “There is none else besides Him.” That is the true point of disappointment.

What does it mean to reach the final correction? We are in a certain state right now. What does it mean to reach the final correction in this state? It means to reach it with everything we currently have. We do not know what else we will have later or whether there will even be anything more than what we have now. Perhaps what we have attained up until now is already the final correction and there are no further degrees? How can we know where we stand on the ladder? We do not know anything.

If we can now completely and absolutely connect our qualities within ourselves, the state we are in, and our environment (both our inner and surrounding conditions), together with the Creator, and if we can bind all these factors into one unified whole without any difference between them, this constitutes our final correction.

What will take place on the next degree and whether it even exists, who knows? Perhaps everything is about to become revealed in the next moment? We should not think about what will be. We need to act now.

If at this point we become disappointed in our own strength and turn to the Creator, that is the best possible action. Why?

It is because if we truly attempt to connect these three variables together, we arrive at the awareness that we cannot. This is a sign that we truly directed ourselves at uniting these three factors. It is like a person who aims a rifle, where they align their eye, the barrel, and the target into one straight line. If we cry out to the Creator that we are incapable, this is a sign that we have indeed found Him. If we are not precisely directing our appeal to the Creator, we still believe that we can succeed by our own strength.

If we truly turn to the Creator and the Creator performs this unification for us at our degree, it is as though we are in the final correction. We acquire an inner light, a spiritual standing, perhaps a part of the final correction. But how would we know it is only a part? We would not. We do not know everything, and accordingly, we do not know the value of that part within the overall picture. Kabbalists say there are another 620 such states until a person reaches the final correction.

A person becomes disappointed with trying to unite Israel, the Torah, and the Creator as one. Only from this work do we despair. This is the work, and it is what “There is none else besides Him” means. We despair of our inability to accomplish this unification. There is nothing else to do but this.

Moreover, if we despair at being unable to make this unification and turn to the Creator, it is a sign that we are indeed close to unity, perhaps already within it, because we turn to the Creator from the very state we have reached and want to connect the two: “There is none else besides Him.” What else is there besides this? It is that tightly connected.

This is the sign that we have truly turned to the Creator and not to something we imagined to be the Creator. It is the test that we have directed our path and our vision precisely at Him.

Question: If the cause of our states is constant, what changes? Is it the states themselves?

Answer: Yes, states change, the form they are clothed in changes, but the cause remains the same. The cause is the lack of the revelation of the divine in you, in your matter, in your desire.

Let us put it this way: a person is a “black box” divided into thousands of cells. In each cell, the degree of revelation of the Creator is different.

For example, the Creator wants you to reveal Him in a certain place right now. So the Creator arranges a specific state for you in which you reveal Him. Through this, you bring about the correction of that state and receive the next one. This continues until you reveal the Creator in every single cell, until you have corrected all states.

From all the states sent to you, you somehow reveal the divine presence. At the same time, these states intensify your desire for spirituality and provide a deeper understanding of reality and experience. You transition from double to single concealment.
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From the Daily Kabbalah Lesson 6/23/26, Rabash, “What Is the Importance of the Groom, that His Iniquities Are Forgiven?”

Question: How does the transition from double concealment to single concealment happen?

Answer: The transition from double to single concealment takes place here, within this world, slowly and gradually. A person fluctuates between one state and the other, and thereby gradually moves to a state of simple concealment.

What is single concealment? It is when, against the backdrop of any event that happens to me, I feel it is sent from above, that the Creator is behind all this. Gradually, this feeling begins to accompany a person constantly, and one lives with it even before the Machsom (spiritual barrier). This happens much earlier, accumulates and manifests in our sensations.
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From the Daily Kabbalah Lesson 6/13/26, Rabash, “And the Lord Appeared to Him at the Oaks of Mamre”

Question: What role does the group play when we go through different states?

Answer: We need the group for several reasons. Actually, there is only one reason, but since the Creator is still hidden from us, this reason is divided into several sub-reasons in relation to me. At first, I feel the group reminds me of the importance of spiritual work. Its influence helps me get back on track with my work. Without a group, I lose the correct direction.

All this is just at the beginning of the path. As I progress, I begin to see the group as a part of my soul. The spiritual construction is designed in such a way that there is a part of my soul in each person, and ultimately, I must unite with each of them. I do not know how yet, but I will have to do it somehow.

We are taught that all this is arranged as a pyramid. I have to unite with everyone, but not in the same measure. I connect with some souls on the inanimate level (Domem), with others on the vegetative level (Tzmeach), and with others on the living level (Chai). In other words, I unite with all the parts of Adam HaRishon‘s common soul, but with each on a different level of unity.

Ultimately, I need friends around me who I can work with as one Kli (vessel). They and I will function as organs of one body, one Kli. That is how we must work. Indeed, we see the most advanced and effective designs in our world are based on this method.

A person alone simply cannot advance. All he can do is somehow come to realize, over millennia, that he cannot break into spirituality alone. Anyone who flees from society is completely hopeless.
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From the Daily Kabbalah Lesson 6/23/26, Rabash, “What Is the Importance of the Groom, that His Iniquities Are Forgiven?”

Question: What exactly is revealed to us above reason?

Answer: I do not know what will be revealed to me above reason. For now, I simply continue on the path.

I am told that after I become completely exhausted and despair of my own strength and after thinking, “If I am not for myself, who will be for me?”, then I will merit the right to turn to Him with a cry for help. I will have nothing else left to do.

The Creator no longer leaves me any hope that I can still try something on my own and thereby attain the desired goal. Only one thing remains in me: a great desire to attain it with absolutely no means to do so, and then I cry out.

I cry out because I see no possibility of moving forward. No opportunities are left to me; no chances are being given.

This is not an ordinary cry born of despair in life. In Kabbalistic terms, it is the moment when a person realizes that no effort within the egoistic will to receive can bring him to the goal. All personal calculations, strengths, knowledge, and strategies have been exhausted.

Only then can a genuine prayer emerge, not a request for fulfillment, but a request for help from a force that lies above one’s own nature.

The paradox is that this state is not considered a descent, but rather a preparation for ascent. As long as a person still believes that he can achieve spirituality through his own powers, he has not yet reached a true need for the Creator. When every other support falls away, the deficiency becomes complete, and from that complete deficiency the real cry is born.
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From the Daily Kabbalah Lesson 6/13/26, Rabash, “And the Lord Appeared to Him at the Oaks of Mamre”

Question: All our thoughts and intentions come from the body. What is the best way to take care of the physical body? I know from my own experience that if I have gotten enough sleep, I am ready to engage in things connected with spiritual work.

Answer: Of course, the healthier a person’s body is, the better prepared they are for inner work. This is well known. We are obliged to give the body what it needs. The ancient Romans said: “A healthy mind in a healthy body.” By “mind” they meant the animal soul, but nevertheless, the principle remains. Therefore it is necessary to sleep, eat, wash the body, and take care of it.

When I lived in Rehovot, there was a young man that lived nearby who was raising a very expensive horse. The way he was caring for and cherishing it was unbelievable! It was his whole life. This image remained vividly in my memory. That is how one should care for the body. Of course, our entire life should not be focused on it, but we must give it what it requires.

This is how we should act. Let the body work for us, for the human being within us! For that purpose, I am ready to take care of it.

Rabash took great care of his body. I bought him all the necessary groceries—vegetables, fruit, and chocolate. He regularly took blood tests, and paid close attention to maintaining his health.

We used to go to the sea together. Until he swam 600 strokes, he would not come out of the water. And if we did not go to the sea, then there was walking, an hour and a half at a time. I had to sing something fast-paced, and we would walk to that rhythm for an hour and a half. In the middle of the walk we would stop for ten minutes, during which I was allowed to ask a question, and then we continued. At that time he was already 80 years old.

We also attended swimming or gymnastics sessions with a membership pass. My wife remembers that we used to spend three to four hours a day doing sports and physical exercises. Some people can sit all day long, but Rabash could not; his body required physical activity. I bought him a bicycle, and every evening he exercised on it doing 400 revolutions. That was not easy at all!

Once I was going through a terrible spiritual descent. At that time a yoga instructor used to come to us, and he taught us, not philosophy, but exercises that helped develop the body’s flexibility. I was in such a state then that I said, “I am not capable of doing this.”

“All right, then do not,” Rabash replied. “I will continue alone.”

He continued practicing with the yoga teacher at home, and in a few days I returned.

Rabash did everything according to a schedule. He assigned time to eat, time to drink, and so on. He never drank while eating, and never ate while drinking. His attitude toward the body was always very precise and disciplined. There were also things that I found very hard to endure.

For example, he did not allow the air conditioner to be turned on.

“This is natural heat; there is nothing to be done about it,” he would say. And we endured it.

“If you want, turn on a fan. It is like the wind; that is acceptable.”

My blood pressure would rise terribly. I felt as if I were about to explode. The temperature all around us was 40°C (104°F). Rabash tried to behave in relation to nature in the simplest possible way.
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From the Daily Kabbalah Lesson 6/7/26, Rabash, “What Are the Times of Prayer and Gratitude in the Work? ”

Talks about the Steps of the Ladder, Part 156

When Do We Despair of Our Own Strength?

We come to despair of our own strength only after going through all incorrect searches. We aim our “rifle” at various states and things, and only afterward do we arrive at the correct state, where we truly feel this sense of despair. However, this comes only after all other states.

We need to pass through all such states, and there can be thousands of them. We do not know how many thousands, perhaps there could be billions of states, and through their mutual inclusion within one another, they all exist within us.

However, if we receive good support from the environment, we go through them without even sensing the pace at which they are passing.

Aside from obtaining the full measure of the will to receive, giving one all the material one needs for one’s work, this is the degree that brings one to Lishma [for Her sake]. It is as our sages said (Pesachim 50b): “One should always engage in Torah and Mitzvot Lo Lishma [not for Her sake], as from Lo Lishma, one comes to Lishma.”

One should take every measure suited to come to Lishma, for if one does not strain for this and does not achieve Lishma, he will fall into the trap of the impure maid (Baal HaSulam, Introduction to the Book of Zohar).

If a person wishes to move from his current state (1) to the next state (2), he must understand what he is striving for. In the first state, he must be able to feel the second state and desire it above all other possible states that may present themselves to him. If he truly desires the second state more than anything else, he evokes a force called the light that reforms, which transfers him from the first state to the second.

This transition does not mean that the fulfillment within me changes: “Previously, I knew one thing, and now I know another. Previously, I felt one way, and now I feel differently.” No. The action of the light produces a different result: previously, I thought according to one system, and now my system of thinking has changed. Previously, I felt according to one system, and now my system of feeling has changed. Through the light that reforms, it is not the content of the mind and feeling that changes, but the mind and feeling themselves. That is how I pass into the next state.

Therefore, already in the first state, a person does not really want to change the fulfillment. That is not what matters. What matters is that the feeling and the mind themselves change. He wants them to become bestowing rather than receiving.

Question: How can one imagine this new pattern?

Answer: It comes through effort and contemplation. Time also plays its role. But if you do not want the process to take a long time, hasten it!

There are two states: the current first state and the next second state. In each state I have both feeling and mind. In both states there is fulfillment, but in the first state the fulfillment is bad, while in the second it is good. I rise above both of them and ask for a new vessel, a new feeling, and a new mind. I ask not for a different fulfillment, but for a different heart and brain.

This is how we advance by faith above reason, from separation to adhesion. What matters to me is not whether the fulfillment within the vessel is good or bad, but what I do above it by raising Ohr Hozer (reflected light).

Question: What is the difference between asking for fulfillment and asking for a new feeling and mind?

Answer: The intention. I change my intentions.

Question: But by nature, the desire wants fulfillment. How can it switch to a different request?

Answer: Through the Ohr Makif (surrounding light), which returns to the source. Through the Torah.

Question: Do I know what I am striving for, or do I simply want something new?

Answer: I know. After all, I am working with my desire. I must at least have some understanding of what bestowal is.

Question: What is the actual process of moving from the first state to the second?

Answer: A change in attitude from oneself to the Creator.

Question: What exactly happens to my mind and feeling during this transition?

Answer: It all depends on what is more important to me. The mind and the feeling are me. The light acts upon me and changes my priorities.

I cannot change myself on my own because I will truly know myself only at the end of correction. For now, I am only somewhat familiar with the “animal” in which I live but not with my true self. I must come out of that “animal,” separate myself from it so that it stands beside me, and only then begin to work on myself. Only then will I begin to know who I really am.

Question: According to what Baal HaSulam writes here, does that mean not everyone will attain the intention of Lishma?

Answer: Anyone who has a genuine attraction to the wisdom of Kabbalah already wants, at least inwardly, to change himself. He may not yet realize it or understand it, but he is already prepared for it. Such a person possesses an inner demand and is not willing to remain as he is. He seeks a true transformation.
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From the Daily Kabbalah Lesson 3/21/13, Baal HaSulam, “Introduction to the Book of Zohar”

Question: Can it be said that as we advance faith above reason becomes faith within reason?

Answer: Faith above reason never becomes faith within reason. We are speaking about a world that we do not feel. It seems to us that what takes place there can be described by concepts familiar to us. Faith above reason, the quality of bestowal, spiritual qualities, all of these have absolutely no connection to what exists within us now.

Faith above reason will never be felt within reason. This work of Bina and Malchut remains forever. Malchut can never change. The desire to receive remains exactly as it was created. It loves to enjoy receiving, and its fulfillment is the Creator, the light. One can change the form in which it is used, but not the desire itself.

Therefore it is forbidden to address the desire to receive, to suppress it, or to try to change it in any way. Do you want to use it differently? Fine. Give it a different direction; determine for what purpose it will be used. But the desire itself remains exactly as it was.

The point is that the difference between Klipa (impurity) and holiness is not in the actions themselves, but in the intention behind the actions. Rabash gives the following example. A person is cut with a knife. If it is for the person’s benefit, it is called an operation performed by a surgeon. But if it is for one’s own benefit, it is called murder. Yet the action itself remains exactly the same.
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From the Daily Kabbalah Lesson 6/10/26, Rabash, “What Is Above Reason in the Work?”

Question: We perform various actions in order to fulfill our desires. How should we relate to these desires?

Answer: We do not focus on the desires themselves; rather, we seek the source of the desires because that is where our correction lies. One who remains within one’s desires remains within their animal nature. One will never find fulfillment, peace, or correction in that state; there is no way out of it. There is nothing within the desire itself; it is empty.

If you want to fulfill a desire, you must turn to its source and not remain immersed in the desire. “The fool folds his hands and eats his own flesh.” This is what those do who constantly look inward at their desires. The Creator gives us a sense of emptiness within our desires that leads us to ask: “What is the source of pleasure? Where is fulfillment?”

Accordingly, we should strive toward fulfillment by thinking about Him, not about our emptiness. We should not suppress our desires, dwell on them, or remain attached to them. Rather, we should rise above them and establish a connection with the source from which they can be fulfilled.

I cling to the upper one. By doing so, I do not detach myself from reality or from the desire to receive; I simply understand that the answer is not found within reality itself. This is a very logical, precise, and scientific method. It is not without reason that it is said that the wisdom of Kabbalah encompasses all sciences; those are not empty words.
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From the Daily Kabbalah Lesson 6/10/26, Rabash, “What Is Above Reason in the Work?”

Question: The dialogue I conduct with myself, trying to understand why I suffer, takes place within my ordinary Kelim. Can I really investigate the source of suffering within them?

Answer: Your dialogue with yourself does indeed take place within ordinary Kelim (vessels). However, because you are working according to the system described by people who have already corrected themselves and attained the state of Gmar Tikun (final correction), you receive from them a force called Ohr Makif (surrounding light).

Naturally, without help from above, you would continue revolving around the same questions with your own intellect and desires and never rise above them. All your investigations would remain on the same plane, as happens with philosophers.

What is the difference between us and them? They use the intellect, but they do not draw the surrounding light upon themselves.

If you study the correct books, the authentic sources, with the intention of attracting the surrounding light, then you begin to utilize a force, a height, that exists above your nature. This is the difference.

If, in your investigations, you rely solely on your own intellect, as philosophers do, then you remain on the same plane. In such a case, there is no correction through the surrounding light. You simply become more intelligent within the framework of this world. But this does not give you the ability to free yourself from suffering or to attain its source.

All that you possess are conclusions reached through reasoning. This is called philosophy; one does not draw the upper force in order to be corrected by it. Drawing the upper force not to dwell with suffering or to fill it, but to attain its source is the work of a human being.

Comment: But a person must know what to ask for.

My Response: There are many subtleties here. When the surrounding light begins to influence us, our request changes. We stop asking for fulfillment and begin asking for correction. We begin to desire to become similar to the light itself, initially without understanding what is happening to us and later with awareness.

The first phase (Behina Aleph) of the four phases of direct light desires to receive and enjoy the light. Yet after some time, it suddenly begins to desire to bestow, just as the light bestows. This is the result of the influence of the upper light upon us.

Without this wondrous property, we would never be able to attain anything.

The difference between the wisdom of Kabbalah and philosophy (as well as all other methods) is that Kabbalah utilizes the surrounding light. From my corrected state, I draw this force, this light, into my present state, because I want to be corrected, because I want to be there.
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From the Daily Kabbalah Lesson 6/10/26, Rabash, “What Is Above Reason in the Work?”

During our studies we also have to include the current situation around us in our prayer. We want equivalence of form with the Creator and for the upper force to come and correct us and to make the necessary transformation within us.

I need this transformation not for myself and not even to bestow contentment to the Creator from myself, which is also egoistic, in a slightly different way, but it is still egoistic.

I want that all creations would come to such a level of consciousness where they would understand the goal and would grow closer to Him. Why should the desire be like this? This is the result of caring for the whole world, for all of reality.

A person who includes not only the group, but all of humanity, finds within oneself and activates additional forces of one’s soul for this request. After all, each of us contains all the forces that exist in the world; therefore, the more we expand our request, the more powerfully we activate our soul toward the Creator.

We must consider why it is necessary to do that. This is because we have received the privilege to advance, to ask and demand the Creator to help us fulfill what is entrusted upon us: to be a light unto the nations of the world and to bring the idea of the purpose of creation and how to reach it, to our people and to the whole world. A person has to feel that the blame for the world still not being corrected lies with them. Therefore they must ask for correction.

During the Lebanon War, in the early 80s, Rabash and I went for a walk in park as we usually did. He would listen to the radio every five minutes. At that time, people in Bnei-Brak did not listen to the radio. I was surprised. After all, nobody is interested in this! To which he replied: “They are not interested because they do not feel that their own children are there now.” Rabash felt it!

Therefore we have to understand, even if just intellectually for now, as Baal HaSulam writes at the end of the Introduction to The Book of Zohar, that if something bad is happening with us, with our people, it is happening because those who have received the information from above about how to correct the world and how to draw the whole humanity to the Creator, they are still not realizing this; are not doing their work in its fullness.

Thus, we have what to pray for and a reason to ask for strength in addition to what we usually ask and demand. We have to sense that we are responsible for what is happening.

Therefore, when we try to formulate our request from myself though the group to the Creator, we have to include these things in it as well. They are now coming at us directly, and it is not by accident that we see and feel our life precisely this way. We are obliged to react to this.
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From the Daily Kabbalah Lesson 6/7/26, Rabash, “What Are the Times of Prayer and Gratitude in the Work?”

Talks about the Steps of the Ladder, Part 155

If “There Is None Else Besides Him” and Everything Comes from Above, Where Are a Person’s Own Powers?

A person’s powers are found in the structure of their soul.

In what way is one person different from another? Both possess the same qualities, but in each individual they exist in different measures and interconnections with other qualities. Every person has a unique structure of animate qualities of this world that we call character; where one is spendthrift, another hot-tempered, another fearful, another kindhearted, and so on. The difference between people is in the degree to which they use these qualities to attain the goal. This determines their level. That is, the coarseness (Aviut) of the screen (Masach).

When the Creator said to Abraham to circumcise himself, Abraham consulted with his friends (Rabash, “And the Lord Appeared to Him at the Oaks of Mamre”).

“Circumcision” in spiritual work means that a person no longer uses his desire to receive, and if he does use it, it is only for the sake of bestowal.

The circumcision of the foreskin (Orlah) signifies that a person passes from being a gentile (Goy) to becoming a Jew (Yehudi), one who works in unity with the Creator (beYechud). In other words, everything he does from that state onward will be solely for equivalence of form with Him.

Although this is performed from above by Aba ve Ima (father and mother), and is carried out upon a small person, from this state of Katnut (smallness) onward, as he grows into each greater state, he will develop as a Yehudi.

Question: But Abraham circumcised himself. Does that mean that everyone must perform the spiritual circumcision on themselves?

Answer: Abraham’s case is different because he was a patriarch, a soul of the highest order. As for the other souls, indeed, there were other such cases described in the Tanakh, where people circumcised themselves at a very advanced age, but this still requires further study.

After circumcision, a person no longer faces the same disturbances that existed before. Then an entirely different kind of work begins in which he uses his transgressions (both the intentional and unintentional mistakes) that he committed in the past. He uses what belonged to the past, but now those transgressions are no longer present in him.

Question: Then what was Abraham regretting?

Answer: The point is that it seems impossible to unite good and evil together. At any given moment, you are in one or the other, either in the bad or in the good. I say “it seems impossible” because later it actually becomes possible. But at this stage, you cannot yet connect the coarsest animalistic desire with the highest intention.

For example, while you are enjoying delicious food, try to begin thinking about spirituality. Or while you are completely absorbed in receiving an animalistic pleasure, suddenly begin thinking about the Creator. One seems to extinguish the other.

This is exactly what happens: a bitter regret arises from the fact that it is not yet possible to unite these two extremes. But later, they do indeed become united.
[357981]
From the Daily Kabbalah Lesson 6/13/26, Rabash, “And the Lord Appeared to Him at the Oaks of Mamre”

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