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The essence of our work does not lie in acquiring a lack (Hisaron); we already have one, rather, it is in determining what this Hisaron will be directed toward. This is called intention.

Intention is the tuning, the orientation, of my unfulfilled desire: what am I aiming it at? What do I want to have revealed in my Hisaron? What kind of fulfillment do I seek to receive in it? Since a Hisaron is filled by pleasure, I must determine what kind of pleasure I want to reveal in my unfulfilled desire, what I decide to enjoy.

Undoubtedly, all decisions boil down to a choice of pleasure and nothing else; we are built this way. However, there are many variants and levels of pleasure: I can enjoy bestowal or reception, adhesion with the Creator or distancing from Him; the main thing is that I receive what I desire.

The spectrum of pleasures includes many options: ranging from pleasures stemming from the depths of the Klipot (impure forces) to the highest level of pleasure, that of the Creator Himself. Here, everything is determined by the direction of one’s intention.

My will to receive is an unfilled space, an empty place that I want to fill. It is like a person who wants to satisfy their hunger but has no prior memories (Reshimot), and they must choose the dish that will give them pleasure. Essentially, we must choose by what to enjoy.

Our initial idea of the essence of pleasure is derived from our physical world, from our natural environment. We are conditioned to derive pleasure from ordinary and simple things.

The Creator created the will to receive and established a specific state in it that instinctively and naturally gravitates toward the various pleasures that lie before it. It makes a calculation and thus gives preference to this or that pleasure. Such a mechanism is conceived in order to stimulate the development of this desire. An environment is constructed round it that is clothed in the objects of our world.

From this state, the will to receive must begin its development, that is, find other sources of pleasure. If it remains locked in its small, familiar environment, the one known since birth, and sustains itself solely on the usual natural pleasures, it will continue to exist on the animate level, will remain undeveloped, and will conclude its life in that state.

The development of the will to receive is possible only through the revelation of a new environment that encompasses pleasures of an entirely different nature. Then the person will, as they say, acquire a different life—a spiritual one.
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From the Daily Kabbalah Lesson 5/14/26, Rabash, “What Is, “If a Woman Inseminates First, She Delivers a Male Child,” in the Work?”

The development of the will to receive can take place in its natural environment. But there is also another, unknown environment, a new surrounding. How is a person prompted to develop in the direction of this different environment? Of course, one is given a desire from above.

The fact that a person is endowed with a desire for pleasures absent from the limited environment in which he was born (this world) is referred o as “the Male (the Creator) who conceives (sows).” “The Creator conceives first”; that is, He grants the person an awakening toward spirituality.

Obviously, an awakening to the upper world cannot appear in a person by itself. It manifests only by means of lights that illuminate the Reshimo (spiritual informational gene). Suddenly a desire arises within a person for something that lies beyond the confines of this world. And as the saying goes: “The Creator, having conceived first, gives birth to a girl (Nekeva),” that is, a Hisaron for spirituality.

This is precisely what a person senses; consequently, one begins to make efforts to realize, to fill this lack. He bustles about, runs here and there, begins to study, comes to a proper society, looks for various means and actions in order to fill their Hisaron. And so it continues until one begins to see oneself acting in order to attain the fulfillment.

Gradually, as a result of many years of effort, it becomes clear to a person that the will to receive, although it came from above, lacks the qualities, form, and nature necessary for its fulfillment. This desire is present in us, but it is unsuitable for a filling that is beyond the bounds of this world because beyond its boundaries, both the Kli and the fulfillment are of a completely different nature. It is these missing attributes that we must acquire.

Gradually, it is revealed to a person that the desire given to them from above is not directed toward spirituality. And this is despite the fact that a Hisaron (a “girl”) seemingly was born in them. The Creator implanted a certain unformed desire in us for a filling that lies beyond our reach. This desire must be realized in an absolutely different vessel, in a vessel of bestowal. The Hisaron must fill itself with pleasures from bestowal to the Creator.

When a person comes to understand that what he needs is a new Hisaron and not the filling, then we can say that the Creator, the “male,” conceived, and a girl (Nekeva) was born. That is, as a result of a long search, it becomes clear to the individual that what they lacks is not fulfillment, but a desire to bestow. This desire to bestow that has arisen in him is indeed the Hisaron that has been born.
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From the Daily Kabbalah Lesson 5/14/26, Rabash, “What Is, “If a Woman Inseminates First, She Delivers a Male Child,” in the Work?”

For a need to unite with the friends to arise within me, I have to understand that I will be able to truly sense where I exist in relation to the Creator through them. This happens when I relate to them as to my future point of Keter.

And in order to unite with them with the purpose to reach the Creator, I have to use their desires, connect my and their Hisarons (deficiencies), to see them as small, and live precisely within the tension between these two points of view.

There is nothing you can do. Otherwise, if I lack this disparity (which in essence is the difference between the lower one and the upper one, between what is inside of reason and what is above the reason), then the need for help of the Creator will not arise.

By our nature we can endure anything, except for the state of standing in direct confrontation between the light and the Kli, in the point of collision (Bitush) from which it appears there is no possible escape or breakthrough other than to ascend above reason.

Consequently this point cannot be perceived as something positive, good, or comfortable. After all, it does not have any basis within the nature of our world.
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From the Daily Kabbalah Lesson 5/4/26, Rabash, “What Is Heaviness of the Head in the Work?”

Question: Are efforts measured relative to the system or relative to the person according to how he feels the measure of the efforts he has applied?

Answer: I do not understand what you mean by “according to what a person feels.” If I feel that I gave everything and received nothing, so what? Does that mean I am already in a state where I should receive?

The measurement is made by the Creator because I do not know exactly what level of effort is required for me to correspond to the next degree. How can I measure myself relative to the next degree if I do not know what it is?

Question: You gave an example that a person remains in any state until they feel like a squeezed lemon, and then, since they have nothing more to add, their state is changed. Is this what a person feels?

Answer: No, not at all. We never know where the work ends, at what level or on which degree. These things always come to us unexpectedly, suddenly, like a surprise: “I labored and found.”

There is no direct connection between these things. I cannot say where the effort ends and where I “find,” because I cannot measure my own state let alone the the next degree.
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From the Daily Kabbalah Lesson 5/2/26, Rabash, “What Are Banners in the Work?”

Question: It is said that you need to create a group for yourself and remind the friends about the greatness of the goal. At first, I saw that everything was good, but now it is a million times worse. If I see how much worse my state is in relation to the goal and to the greatness of the Creator, will this cause me to run away from the group very quickly?

Answer: No! If the friends provide you with the greatness of the Creator, telling you that this is something exalted, how could you run away from it?

Comment: If I see how opposite I am to them.

My Response: It does not matter, because the greatness does not disappear. This is what you do not understand. If I myself supply myself with the greatness of the Creator, and I myself provide the awareness of my own insignificance, then I am the source of two points: Keter and Malchut. Therefore, I can erase both of these things, because they depend on me; I am the source. If I forget, erase, and wipe them out, that is it! Then my life becomes simple and pleasant, and I return to the level of an animal.

But if the group supplies me with the greatness of the Creator, and I see how insignificant I am on that basis, then these are two different sources: Keter and Malchut. In that case, I will not be able to run away because the friends sustain within me the greatness of the Creator. It is like a computer: if you have received a message, it remains inside you even though its source is external.

Thus, if you have received the awareness of the greatness of the Creator from the group you cannot erase it because it was given to you by the friends and not generated by yourself. It turns out that one cannot cancel out the other.
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From the Daily Kabbalah Lesson 5/11/26, Rabash, “The Meaning of the Strict Prohibition to Teach Idol Worshippers the Torah”

Question: If I perceive something negative in the qualities of the friends and recognize evil in my attitude toward them, how can I see all of this within me?

Answer: When you look at a friend, you discern evil in him. But how do you see the evil within yourself? Here, problems arise. This is where a mistake can slip in.

You cannot claim now that you see something bad in the friend because your Kelim are uncorrected, and then justify them by saying that the Creator stands behind them. Such an approach is incorrect, because it is an incorrect evaluation of the state. It is not true, not real.

The point is that all of us are uncorrected and all are opposite to the Creator. And if I intend to examine my inner Kelim in relation to others, then I say that my attitude toward them is egoistic.

Moreover, the definition of “others” can include the friends, the Creator, and the rest of creation; it is all the same. After all, I am an egoist. Everything outside of me—my friends, the other parts of creation—are egoists too.

Besides this, there is the Creator, that is, the absolute, eternal, altruistic quality. There is a difference between the concepts of “friends” and “the Creator.” If I say that my attitude toward others is bad because I am bad and they are good, then I will have no one to work with. This is an incorrect approach.

In that case, I would be evaluating them not according to what they are now, but according to what they are meant to become in the state of the final correction. Such an approach is wrong.

I must see both myself and them realistically, and then I will be able to unite with them in order to come together to correction. I must see my friends, not as though they are already corrected, but as they truly are now, so that I may have a group with which I go to attack.
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From the Daily Kabbalah Lesson 5/4/26, Rabash, “What Is Heaviness of the Head in the Work?”

Comment: In one of the lessons, you said it is impossible to advance through prohibited actions.

My Response: There is nothing in the world that would not let you advance. Such a thing is impossible because it is a part of our soul. In every case, any action is an advancement. You would not be able to find anything you cannot advance with.

Nothing is created without purpose! We do not see it, and cannot relate to it. For example, I just took a step in some direction, let us say, toward the goal, whether I want to or not, but on the way, I stepped on an ant and crushed it. This too is for the goal. There is nothing you cannot connect with Malchut of the world of infinity, which includes the entire creation.
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From the Daily Kabbalah Lesson 5/11/26, Rabash, “The Meaning of the Strict Prohibition to Teach Idol Worshippers the Torah”

Our whole choice lies in accelerating the advancement.

Let’s say that this world, moving at its current pace, is destined to reach the end of correction in 100,000 years. In previous cycles of incarnations, a person traversed certain stages naturally; now one has the capacity to traverse, with the world, the entire remaining path to the end of correction artificially, for example, not over 70,000 years, but within 7 to 10 years.

So how can we not hurry? The only choice we have is whether or not to step on the gas. It may seem to a person that they have to do something extraordinary, but they simply need to do all the same things, only faster.

Speed, rhythm, and tempo signify the exertion of inner effort in what I need. For example, in order to connect with a friend a little more, I pressure myself more. To learn a little more, I pressure myself again. That is, to do all the same things, but with more intensity.

What is the use if I run from corner to corner? What will come out of it besides the wind? What is meant by speed is applying my own efforts in every little thing that I have to examine and clarify.

As you now sit for two and a half hours at the lesson, apply effort to be more focused, more concentrated on the lesson and its goal, and nothing more. So that the intention does not disappear, constantly hold on to it. Only the lesson and its goal should be before you. And this already means that you are on the correct path. If you delve deeper into this thought and are afraid to lose it, then you increase the speed.
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From the Daily Kabbalah Lesson 5/11/26, Rabash, “The Meaning of the Strict Prohibition to Teach Idol Worshippers the Torah”

This means that one should see what he needs before he prays, and on this lack he prays that the Creator will satisfy his lack (Rabash, “What Is Heaviness of the Head in the Work?”).

It is written that a person should pray based on their deficiencies. How do I find out what I lack? All I need is to see that my qualities are opposite to the Creator, to grasp this intellectually, as it were, and to sense it deep within myself. There is nothing special about it.

The remarkable aspect lies in the fact that the Creator performed a miracle. He granted me the sensation that my current form is contrary to what I usually feel; furthermore, He gave me an additional Kli (spiritual vessel) from a spiritual world that is entirely opposite to my own.

So now I have two distinct types of vessels. First there is a tiny spark of desire to bestow (Ner Dakik), referred to as an illumination of holiness or a point in the heart. This spark is a fragment that remains from the shattering of the collective vessel of the soul. Second, there are my egoistic qualities, my ordinary, natural form.

Now I can examine, analyze, deliberate upon, and conclude that, to the extent I can see my qualities through my point in my heart, they are opposite to the Creator.

This realization is only the beginning of how I relate to spirituality; it is not yet my actual entrance to the spiritual world. Many people experience this sensation, reach out to us, come here, receive this feeling, and subsequently go home and never come back again.

Why? Because there is another step from this point onward. Since I sense my oppositeness to the Creator, I must find the correct solution to what to do with this knowledge? What can I derive from the interplay of these two systems. I have to relate to them correctly.

This does not mean that I should seek out specific Kelim to improve myself and pull myself up to the level of the Creator through my own efforts. If I look at it that way, I see I cannot do it.

Then I break down and leave Kabbalah. I tell myself this work is not for me, and that it is beyond human ability. The Creator is in heaven and I am on earth. Let me live in peace. It is better to close my eyes and see nothing, remaining in my own nature.

Being caught between the spiritual and material worlds is a terrible suffering. Constantly feeling yourself opposite, insignificant, bad, experiencing unpleasant sensations, and hopelessness. For what?!

In other words, the disparity between the material and spiritual worlds must be used correctly right away or one falls into depression, into a state of hopelessness, from which there is no way out.

Recognition of evil should immediately become a springboard for working with faith above reason; I cannot do anything on my own, but the Creator can. Moreover, His program includes implementing my correction to the extent I require it from Him.

How will it happen that I will demand this from the Creator? To do this, I must value His greatness and lower myself before Him. This is how I get advice from Him, adhere to Him. Ultimately, adhesion is what we achieve.

If we process all this data correctly, we reveal the need for a group that will give the strength to properly relate to unfolding states. And then one quickly moves on to the next stage in the work.

The next stage is serious work. It constitutes a prayer to the Creator, which can only be carried out 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?”

Initially every person exists on the level of idol worshippers. Each one must examine all of one’s thoughts, desires, intentions, and future state (what one wants to know and attain and how one wants to feel and see one’s entire environment and themself) and determine whether all of this converges into a single point called the Creator.

But if a person has not directed their future data to this point called the Creator, they are forbidden to use the force of the Torah for advancement. First, one must clarify what is possible at one’s level.

When one completes these clarifications and asks for strength to advance so that the surrounding light will come to them, heal them, advance them, draw them closer to holiness, and give them a stronger feeling of the divine, that “There is none else besides Him”, then, after such an awakening, additional obstacles and confusion will descend upon them.

These obstacles will be more subtle; they will serve to orient one with greater precision (operating within a narrower scope (much like measuring distance in meters or alternatively in millimeters or microns). This becomes clear from the obstacles that befall a person: They will show more precisely how much more sensitive he has become, how in places where he previously saw only coarse things, he now distinguishes finer, sharper details.

Although it may appear to us that the very same obstacles (the same setbacks and confusions) are constantly recurring, each time we examine them, we perceive the underlying picture and discern its ultimate purpose with a sharper vision, through more subtle qualities, and with greater precision.

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From the Daily Kabbalah Lesson 5/11/26, Rabash, “The Meaning of the Strict Prohibition to Teach Idol Worshippers the Torah”

We must infuse every action we perform with the principle “There is none else besides Him.” By doing so, we are already in unity with the Creator, albeit on a certain level, but nonetheless it is a true state of unity.

We will come to know Him in a more sensory form with greater awareness until He is revealed in His complete fullness, a state known as final correction (Gmar Tikkun), the world of infinity, which is our goal.

But how will this be revealed? Precisely through small actions. What am I doing right now? Do I understand that what I am doing now comes either from the absence of connection with the Creator or from the presence of this connection?

Even if you have to lie to yourself to convince yourself that you must do it. For example, I am forced to steal. If I do not steal, I will have nothing to eat, I will have no strength, no energy, I will not be able to satisfy my needs, I will not be able to study. A person constructs all kinds of justifications even for not very good actions.

But for now, this is of no consequence because one cannot act otherwise. Even through such means one is connecting oneself with the Creator. It is essential to internalize the Creator, that you bring Him within. Do not attempt to conceal these matters from yourselves.

Otherwise it is as though you were erasing the Creator from some part of your life, banishing Him from there. No! He is always present within all my actions, even the ones that are least praiseworthy.

Question: What does it mean to internalize the Creator? Does it simply mean thinking about Him?

Answer: Yes! Think! And you will see how suddenly, within these very actions, you will begin to behave differently. The Creator agrees that instead of being concealed from you, you should search for Him in every place where you may be. There is nothing more terrible than erasing Him from your field of vision. Invite Him into the worst, the most indecent, the most dishonest action.

Rabash writes about this: When a person regrets having left holiness, they decide that from that moment onward they will try with all their strength to ensure that it does not happen again.
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From the Daily Kabbalah Lesson 5/11/26, Rabash, “The Meaning of the Strict Prohibition to Teach Idol Worshippers the Torah”

Question: How do we connect material (animalistic) actions to the goal?

Answer: It is very simple! Which of my animalistic actions can I not connect to the goal? I examine that there are some things I must do: work, sleep, eat, wash, and care for my body. I need a family, a wife, and children. I have to provide them with everything because that is how the Creator arranged it.

So if He arranged everything this way and I am executing it, then on one hand, it is a necessity. On the other hand, I must perceive all this as coming from Him, He obliges me to do this; therefore, all these actions are linked to holiness.

It turns out that I spend 20 hours a day doing what the Creator forces me to do. So how much do I devote to spirituality? Two and a half hours in the morning here in class, another half hour to get here, and another half hour back. This amounts to three and a half hours. In addition, maybe half an hour during the day in the evening or at lunchtime. That is it! Meaning, I spend 20 hours a day doing things that are not directly related to spirituality.

But if I know I do this because it is the will of the Creator so that in these actions I feel that everything comes from Him, that He obliges me to draw closer to Him with their help, then all these 20 hours turn into a means of moving toward the goal.

That is how I go to sleep, and through it I advance. I eat, and advance through it. In this way, any action turns into something that brings me closer to the Creator.
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From the Daily Kabbalah Lesson 5/11/26, Rabash, “The Meaning of the Strict Prohibition to Teach Idol Worshippers the Torah”

Question: What constitutes the maximum state of Lo Lishma (for the sake of receiving) from which we move transition into the altruistic state of Lishma (for the sake of bestowal)?

Answer: A person achieves 99% of bestowing and only 1% receiving. This is the maximum state of Lo Lishma; the final 1% of reception feels like 100% for them. This is how a person sees it, this is how one is calibrated so that sensitivity to this last percentage surpasses everything else.

It is written that “the Creator is exacting with the righteous to the hair’s breadth.” The evil inclination appears first like a strand of a spider’s web and later as cart ropes. To the righteous, it seems like a high mountain, but to sinners it seems like something insignificant. It would seem that all that is needed is to jump over a ten-centimeter groove, but for the righteous, it feels like a leap over an abyss. In reality, the opposite is true; the righteous have only a hair’s breadth to overcome, while sinners still face a towering mountain.

Question: Is there suffering involved in the sensation of Lo Lishma?

Answer: Of course. A person has invested much effort, studied, and worked in a group only to suddenly see an unassailable summit looming before him. The higher we ascend as we correct our egoism, the larger the egoism seems.

After all, we acquire a subtle sensitivity to it, see even a small flaw as if under a magnifying glass. This happens in any profession a person masters.

As for suffering, at the beginning of the journey it has a more material character, and then it becomes purposeful, or spiritual.

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From the Daily Kabbalah Lesson 2/10/12, Baal HaSulam “The Peace”

Question: Who is called an idol worshipper in Kabbalah?

Answer: You! Because every minute, even without sensing it, you are sculpting idols right out of thin air.

If you do not connect everything that happens to you with the one force called “One, Unified, and Unique,” if you do not always relate these events back to a single cause and regard everything else (save it) merely as manifestations of that one force, then you are engaged in idol worship.

Suppose your wife says something unpleasant to you. You must understand that this came from the Creator, and she is only a puppet through whom the Creator demonstrates His attitude toward you.

But if you attribute everything to her, you are “making an idol.” You should relate it to her, and through her to the Creator. There must be two here.

One should understand that the director of this entire play is the Creator, and that in this way He presents Himself to us precisely so that we may unite all His various and even opposite manifestations into one form, into one source, the Creator.

But this is possible only on condition that you use the entire world in order to unite it within your perception into one whole and connect it to a single source.
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From the Daily Kabbalah Lesson 12/6/9, Baal HaSulam “Characteristics of the Wisdom of Kabbalah”

Question: Suppose I want to determine my next action in accordance with the Creator, and there are two possibilities where one suits my will to receive more and the other less. Can I combine the more suitable ones and say that I am thinking only about the Creator?

Answer: It is not for nothing that it is written: “I the Lord, who dwells with them in the midst of their Tumaa [impurity].” The question is: If He really is present in your impure matter, and you are fully aware that you are engaged in such an act, then the presence of the Creator sanctifies your impure action. These actions turn into corrections.

And even though you see that for now you cannot rid yourself of these actions and you remain in them, you do not merely settle into complacency, you simply use them for advancement.

Comment: But this negates the advancement, it shows how much I am not on the path.

My Response: Who told you that if you see to what extent you are not going the right way that this is not advancement? Even the fact that you agree to remain in a lowly state, provided you remain with the Creator, that you reveal these matters, that they are important to you, and that you are capable of connecting the sacred with the Klipa and saying that there is a connection, it is as if you enjoy twice—from the Creator, who is together with you, and from the very action.

If you clarify that it is precisely He who is inside, then you have a connection that saves you and pulls you out. There is nothing more terrible than you forgetting about the Creator. This is the worst thing! And the fact that a person cannot rise above his Klipa is a result of the connection between the surrounding light and the person’s Reshimo (informational gene). Such is the state, and you cannot change it.

Only after you have finished the clarification of your Kli and have thoroughly verified it, do you begin to move away from evil, because you simply are unable to be in the bad. And as soon as you feel that this really is evil, you naturally move away from it.

Comment: But I do not feel this.

My Response: Excellent! You do not feel it now, but you will gradually feel it! You have no choice. If the Creator is not with you, if you do not feel His presence, if you do not somehow connect Him with your spiritual advancement, if you understand that the state in which you are is opposite to spirituality, but you agree with it and are now gnawing yourself over it, you will never be able to come out of this.
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From the Daily Kabbalah Lesson 5/11/26, Rabash, “The Meaning of the Strict Prohibition to Teach Idol Worshippers the Torah”

Question: Is annulment before the upper a path of coercion?

Answer: It is said that there is no coercion in spirituality. Yet, it seems that annulment before the upper is coercion from the upper toward us. If we look at it through the lens of the Passover Haggadah, the Creator adds the evil inclination to Pharaoh and then strikes Pharaoh.

The poor Pharaoh does not know where to escape. He cannot go anywhere, because he is 100% made of opposite qualities. So, where can he run?

Thus, it appears that there is no more miserable or terrible state than the way the Creator treats Pharaoh. Is it fitting for the Creator to relate this way to His creation with all its qualities?

Question: I am asking not from the side of the Creator but from the side of the created being. Is choosing the opinion of the upper an act of coercion, opposite to my own opinion? After all, with that tiny force I draw from the group, I force myself to go against myself.

Answer: From the side of the person, it is exactly the same. Pharaoh is everything within us, our entire nature. Can I do anything with it if it is 100% this way? You say: “My so-called choice of the Creator is not really my choice. It is simply an action I take out of helplessness.”

When I receive blows, and as a result begin to see even slightly that if I move into another state, perhaps even acquire another nature, I will be able to escape these blows, then it is precisely this that compels me to make a certain choice. But is this called free choice?

That is, the desire to receive seemingly “chooses”: it would rather die than continue to feel the blows, to the point that they are worse than death. Better not to feel myself at all, as if I do not exist, just not to feel this suffering.

A feeling of such despair is created within us that it becomes easier not to feel anything than to endure the blows. Can this be called choosing connection with the Creator, with spirituality, with eternity? Who says that this is free choice, that there is freedom of action without any coercion?

On the contrary, it is said: “You have not a blade of grass below that does not have an angel that strikes and tells it, ‘Grow!’” or “He is forced until he says: ‘I want.’” There are many such expressions describing states where only through blows and suffering does the desire to receive agree to renounce itself, to annul itself. In this, there is no free choice.
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From the Daily Kabbalah Lesson 5/4/26, Rabash, “What Is Heaviness of the Head in the Work? ”

In Rabash article, “The Meaning of the Strict Prohibition to Teach Idol Worshippers the Torah” it is stated that “it is forbidden to teach Torah to idol worshippers.” This is not very clear. After all, the Creator created creatures some of whom are smart, some stupid, some of bad character, some of good character, some are lazy, and some are energetic.

Is it man’s fault that he was created with bad or good qualities? Before the Creator, everyone is the same. What difference could there be? We know that the laws of the Creator are straight and just. He had to have given everyone equal opportunities to advance toward Him because no one is superior to another.

However, we see a wide variety of creations. Why are idolaters forbidden to study the Torah?

There is Israel and there are idolaters. Israel is “Yashar El,” one who is aimed straight to the Creator, wants to be connected to Him, does not run away from this connection, and wants to see the Creator constantly as a goal before him, as the most important and the greatest.

An idolater (Ovdei Kohavim uMazalot) is someone who worships the stars and fate, looking for reasons for everything that happens in all sorts of places and things around him. But you cannot blame a person for that. It depends on what stage of development he is at.

So why is there a strict prohibition on idolaters to study the Torah? It is because the Torah can be both the elixir of life and the potion of death. After all, if a person takes this force and uses it in the wrong direction, he moves away from the goal. But the main thing is that he strays from the path. The more he moves away, the more confused he becomes, the more troubles and obstacles come his way.

Of course, these setbacks and obstacles are designed to bring him back. But he no longer understands what is happening since he is moving in the opposite direction with a large deviation from the right path.

It is simply salvation from above that he is brought back to the path, given an awakening in the right direction again, but in any case, this is a path of great suffering. It may take a long time for him to come to his senses again, return to the right path, and discover once again that there is a goal to strive for.

But until he has built the right intention toward the Creator, toward the goal of creation, until this is fully clarified, he is forbidden to use the force of the Torah for advancement. It is like an aiming device that lets you accurately aim a gun at a target to avoid causing harm instead of helping.
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From the Daily Kabbalah Lesson 5/11/26, Rabash, “The Meaning of the Strict Prohibition to Teach Idol Worshippers the Torah”

We have one single Kli (vessel), called Malchut. This Kli is incapable of receiving in the form of bestowal. One may use it in a manner resembling a vessel (Kli) of bestowal, but in order to truly transform the Kli into one that receives for the sake of bestowal, an enormous amount of preliminary work must first be done. This preparatory work is called the general correction of the Kli.

For this purpose, a screen is built over it so that all the desires within Malchut operate in the mode of not receiving for one’s own sake. In each desire, the greatness of the Creator and the greatness of the goal must become so significant that none of the desires would wish to remain in a state opposite to connection with the Creator.

When you feel within all your desires that not a single one wants to detach from the Creator, then in each of them, you sense that separation lies in receiving for oneself. The moment you take for yourself, you instantly become separated from the Creator. Then a fear appears within you, like a burning fire, and this is called being under the power of the restriction.

After you are equipped with such a shield, it becomes possible to begin giving each desire the form of bestowal. What does this mean? You ask the Creator to learn the manner in which He bestows upon you from Him. You learn, not what He gives you, but precisely how, in what way. And the Creator explains this to you through His actions. This is called: “From Your actions we shall know You.”

How does an infant behave? He only wishes to receive milk from his mother without knowing how it happens, what is done for it, or how it is fed; it makes no difference to the infant: “This is simply what I deserve.” Later, the baby begins to understand where all this comes from and how it is carried out. If a child wants to resemble its parents, he or she first examines exactly how they act and what they do.

Likewise, you must study the actions of the Creator. It is not simply that the light comes to me from the Sefirah of Yesod; before that, there are many different actions through which the Creator influences me. Then, from my former desire (when I wished only to receive the light) a new desire develops: to use my natural desire to receive in order to build a system like the one the Creator possesses when delighting me.

The Creator has nine systems through which He delights me with pleasures suited to me. And my system, the tenth point called Malchut, receives these pleasures and enjoys them. Now, based on the fact that I enjoy them, I want to build a system that functions exactly like the system of the Creator.

Thus, I must acquire this entire system from Him, only in reverse form, reverse relative to my desire to receive.

How does Malchut, after having received one of the many pleasures corresponding to a specific desire and using it, perform an act of bestowal? It literally acquires the first nine Sefirot. But what does “acquires” mean?

It is not as though the first nine Sefirot are simply attached to Malchut and then used together, as we usually depict. All these first nine Sefirot must become integrated into the system of the desire to receive, which must absorb this form within itself. In other words, the desire to receive adopts the inner form of the system of the Creator.

We are not speaking about Atzmuto (His Essence), but about the Creator (Boreh), meaning His relation toward me. Thus, I truly absorb all His systems into myself and, according to my desire to receive, transform them so that they operate for the sake of bestowal from within it rather than from within the desire to bestow.

The desire to bestow begins from Keter deYesod. But I begin from Malchut and invert these first nine Sefirot into reversed nine Sefirot, and thus, there are now direct and reflected light. Now I possess ten Sefirot of reflected light. This corresponds to Malchut becoming Keter, while Hochma turns into Yesod, which now influences Keter that has become Malchut for it.

When a person completes all this work, they truly become like the Creator, not only in their actions but also in spiritual status.
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From the Daily Kabbalah Lesson 4/17/26, Rabash, “What Is the Difference between Law and Judgment in the Work?”

Comment: Sometimes a person’s perception becomes so sharpened that it seems to them that they have adhered to the upper one and truly feel it. But they do not know whether they have actually adhered to the upper one or simply has “closed their eyes.”

My Response: Until the Creator is revealed, we will always have doubts. And if someone else resolves these doubts for you, you will only lose from it. Therefore, let everyone remain with their own disturbances, while we should give each person the opportunity to resolve their problems more effectively and more quickly, so that they will have more strength and energy.

But in truth, everyone must resolve their own problems. This is precisely the reason why we are in darkness.

I understand that you want me to answer all your questions. Do you know how many years I came to Rabash and asked him questions, and he answered: “I am sorry, but I cannot help you”? I would feel like tearing him to pieces! I thought: “What is this?! Don’t you see how I am suffering?! Is this what it means that I am your student, that you love me?!”

But as it is said: “Salvation comes from the Creator in the blink of an eye.” I heard this phrase for years. Wait for it every single moment, and it will come.

I remember that once, when I had some first illumination, I came to M., who lived not far from our old location, and I asked him: “Well? What do I do now?” He answered me: “Just wait, everything will be fine, now everything is open before you.” But after some time, everything closed again, disappeared, and for a long time nothing happened.

I came to him again. He said: “Well what did you expect? That is exactly how it happens.” It was so difficult to speak with those elders. Nothing helped. There was no choice! Alongside Rabash there were two others who, of course, could not be compared to him in greatness, but they also had spiritual attainment. None of them gave any answers.

Simply, nothing can be done. A student must personally go through all the vicissitudes and receive their own impressions from them. Otherwise, if you were to tell them everything, they would perceive it only with the intellect, through knowledge. But with knowledge it is here today and tomorrow it is gone. That is not spirituality. The intellect is merely a machine.

Everything must pass through a person’s feelings, in which, according to their desires, there will be attainments, failures, disappointments, and discoveries. But all this must happen specifically within their desires. It is forbidden to replace feelings and sensations with intellect and knowledge.
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From the Daily Kabbalah Lesson 5/11/26, Rabash, “The Meaning of the Strict Prohibition to Teach Idol Worshippers the Torah”

Question: What metamorphoses occur between descents and ascents? What the does the transition from one state to another change?

Answer: Such transitions are possible only within a group.

You cannot possibly analyze, perceive, or measure this process, unless it is in relation to a group in which you, together with your friends, strive to unite as one and nullify yourselves relative to your common connection. Within this connection, you reveal the source, the upper force, that can transform you all and bring you to this connection.

In this way you truly are striving to reveal the picture, the state that actually exists. It is the only thing that exists.

All other notions, which are disconnected from this reality, such as: tell me, show me, explain it to me, are all mere philosophy detached from matter, and will invariably be misunderstood. Moreover, such thinking will lead you to believe that you can achieve this by yourself. Therefore, it is impossible to study Kabbalah without realizing the group connection with those who share this aspiration.

A person must traverse a vast number of stages, undergoing countess realizations, definitions, and analyses before becoming ready for this specific kind of uniting and transformation in order to simply stop perceiving oneself and to perceive the collective instead. At that point one will reveal that this collective is, in fact, one’s soul.

Question: How can we use our ascents and descents in a collective manner? How can we tune to that specific wavelength where everyone is striving in the same direction?

Answer: I have spoken about this at length, and now I do not want to repeat myself.

Question: Perhaps there is some subtle nuance that we are still missing?

Answer: Nothing is missing. Everything has been said thousands of times. You have it all. If you use it, you will find the correct model and yourself in it. If not, then no.

Comment: In essence, you have explained this system in great detail many times, but your students still constantly ask about the same thing. You give some explanations and uncover finer gradations.

My Response: It depends on their advancement. I cannot scrutinize it now with you. You do not understand that a Kabbalist can scrutinize only those things that he really senses in the course of a conversation.
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From KabTV’s “I Got A Call. Practical Kabbalah” 9/28/10

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PublicaçõesArtigos sobre eventos atuais, cultura, ciência popular, relacionamentos e muito mais, apresentados a partir da perspectiva única da sabedoria da CabalaO conteúdo é baseado em palestras dadas pelo Dr. Michael Laitman e é escrito e editado por seus alunos.

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Entre para curtir, salvar e inscrever-se para vídeos

Publicações
Artigos sobre eventos atuais, cultura, ciência popular, relacionamentos e muito mais, apresentados a partir da perspectiva única da sabedoria da Cabala
O conteúdo é baseado em palestras dadas pelo Dr. Michael Laitman e é escrito e editado por seus alunos.