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In our world there are people who engage only in external actions. No illumination from above reaches them, and they do not perform any inner actions. So, what is the difference between those who engage in inner actions and those who engage in external actions? The difference is very simple; it is their correspondence to Abraham.

Question: But where can you find a point of connection between our external and inner actions so that there is some logic to it?

Answer: If you perform actions with your body without any connection to spiritual corrections, like a good Jew who does what he was taught, then you establish correspondence on your own level: Domem deKedusha (the still level of holiness). You perform corrections, but since it is the still level of Kedusha, it does not give you the opportunity to grow. Nevertheless, they are corrections.

The light came from above, clothed in matter, and within this matter the spiritual replicated. Thus, in this world there are still, vegetative, animate, and speaking levels, and on the speaking level there are people who are descendants of Abraham or Gerim (converts), whom we will discuss later.

Those who are on the still level possess sparks of Abraham that they do not develop; for example, the illumination from above that awakens one to spirituality has not yet come to them, and so, they perform correction on the still level of holiness.

It is still a correction; you cannot deny it. But neither can you live by it, that is, you cannot add anything to it, because the still level is characterized by the absence of spiritual life.

If you desire something more, then you must begin to add your own effort: take deficiencies as though from outside yourself, add your own contribution through the single point of free choice available to you, and thereby evoke an additional illumination from above, or absorb more of the illumination that comes to you. Then you begin to carry out the spiritual commandments, to work for the Creator.

You must distinguish between these two aspects, because Kabbalah is, in essence, work for the Creator. Otherwise, you observe the commandments simply as a person who was taught to do so. One does not contradict the other; both approaches are necessary.

However, to one who exists on the still level of holiness, it appears that you are negating that level, because for him only the first aspect matters; if something else is deemed important, then the first loses its significance.

We observe that those who truly begin to study the inner part begin to neglect the external part—to the point that a person who meticulously observed all the commandments, upon beginning the study of Kabbalah, suddenly forgets that he has anything at all that he must do. He still does certain things out of habit, but his thoughts are floating in the clouds, above. We see how much the material action becomes weakened—in work, in the family, in everything. A person who is completely attached to spirituality greatly neglects the material.

Those who say that one who studies Kabbalah does not observe the commandments in practice with the meticulousness required in this world, are seemingly right. We ourselves see that this is so; let us not hide what, in the end, actually happens.

It is necessary to clarify the reasons for this phenomenon: either, God forbid, we are studying something incorrect; or we are mistaken and are not studying as we should; or this is natural and perhaps it will later return in another form, on another degree, in another existence—together, both in the spiritual and in the material.
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From the Daily Kabbalah Lesson 7/2/26, Rabash, “What Does It Mean that the Torah Was Given Out of the Darkness in the Work?”

Question: During an ascent, the inner light clothes in a person. During a descent, there is no inner light. Is surrounding light present in the external Kli instead?

Answer: The question is, in which Kli does the light clothe itself? If we are speaking about the preparation period, we have a person who has a desire to receive for their own sake, and who must gradually analyze, attain, and distinguish various layers, nuances, and shades within it. Among all their desires, is there one in which the light can clothe?

Question: I have a desire to receive that has no screen, and from above, through the Machsom, the surrounding light shines upon me. When I acquire a screen, this light will clothe within me, and then should all my work be on the screen, so that the reflected light will clothe in me?

Answer: That is not the case. Naturally, I think about wanting to attain Him, and I yearn for Him, but the correction does not take place according to this. Of course, I aspire to the light so that it will fill me; however, the correction takes place when this light is absent, when it departs. Do I fill myself, in its place, with the light of faith?

The light of faith shines not simply from the surrounding light, but from the fact that my attitude toward the Creator is related not to how much I receive from Him, but to what my attitude toward Him is, to the measure in which I aspire to Him.
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From the Daily Kabbalah Lesson 6/29/26, Rabash, “One’s Greatness Depends on the Measure of One’s Faith in the Future”

“And a certain man found him, and behold, he was wandering in the field. And the man asked him, saying, ‘What are you seeking?’ And he said, ‘I seek my brothers. Tell me, I pray you, where they are feeding the flock?’

A man “wandering in the field” refers to a place from which the crop of the field to sustain the world should spring (Rabash, “Love of Friends – 1“).

The Torah is the teaching, the method, that explains the entire process we must go through, from here until the end of correction. So where do we begin building the spiritual vessel and entering the spiritual world?

Here it speaks about Joseph, who gathers (Osef) all the previous qualities of his brothers, and through this discovers that he is in Egypt, that is, within the evil inclination.

I feel that I am opposite to the spiritual world and unworthy of it. Moreover, I have no desire whatsoever to enter it, this is what my inner qualities “tell” me. This realization must come. But on the other hand, we already know that if we break down the barriers between us and unite, then within our unity we will immediately begin to feel the spiritual world.

Thus, the Torah explains to us the process of developing our common vessel, which at this stage is called Joseph. He is “wandering in the field,” not knowing how to reach spirituality. Before him lies an empty expanse, and he does not know which way to go.

And the works of the field are plowing, sowing, and reaping. It is said about that: “They that sow in tears shall reap in joy,” and this is called “a field which the Lord has blessed.”

A person must be ready for the plowing, the sowing, and the reaping, that is, for working with his desire. For desire (Ratzon) is the land (Eretz), or that very field, which must be plowed and sown with the seeds of bestowal, Bina, so that Bina may enter Malchut. There it begins to grow by means of Malchut’s desire, producing sprouts, the harvest that we will later reap.

Thus, the person called Israel, one who is directed straight to the Creator, enters Egypt and discovers a great egoistic desire within himself. It is precisely then, when he sees that this desire rules over him, that he exerts himself toward unity and, through prayer and a cry for help, escapes from Pharaoh.

Why is this descent into egoism necessary? It is o that we may come out of it. Just as we place seeds into the earth so that, through the earth, they may sprout and blossom. It is thanks to the earth, meaning the egoistic desire, that the tiny seed of bestowal, the altruistic desire, begins to grow. It emerges precisely from the earth.

When the spark of bestowal, the point in the heart, awakens within us, it brings us to the wisdom of Kabbalah. We begin to study, we join a group, and suddenly discover how bad everything is, how many obstacles arise along the way. The evil grows stronger and stronger until we are completely submerged in it. Then, with our last ounce of strength, we struggle to overcome it and escape. And we flee, taking with us the great desire to receive that we acquired in Egypt.

This is how the seed of bestowal sprouts: We rise above the earth, taking the corrupted desires with us, and then begin to correct them.

This process is accompanied by joy and sorrow, by the hardening of the heart, failures, and difficulties. Yet it is precisely through despair that we draw near to the exodus. And that exodus is found in unity. No one comes out alone, only together.
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From the International Kabbalah Congress 2/24/12, “Arava,” Lesson 3

There is a contradiction between the desire to receive and the desire to bestow, and therefore, we are always in a state of uncertainty and lack of understanding. Baal HaSulam writes that every spiritual state contains two opposites within it; that is, contradiction is inherent in its very nature.

He explains what the real problem within us actually is. As long as we exist simply in the still, vegetative, or animate desire to receive, which is our nature, there is no problem, and everything is in order.

There are the four phases of the expansion of the direct light: the root phase (Shoresh), the first phase (Aleph), the second phase (Bet), and the third phase (Gimel). But as soon as the fourth phase (Behina Dalet) begins, problems immediately arise, and the restriction (Tzimtzum) takes place.

Before the fourth phase, there is no restriction because everything is governed from above. I have no desires of my own. The Creator gives me thoughts, impulses, desires, fears, anxieties, and hormones. And I, like a puppet, merely carry out everything that He gives me. There are no problems or contradictions here. I am the desire to receive, the Creator governs me from above, and that is all.

But when the point in the heart awakens within the desire to receive, it is already a messenger from that world, from beyond the Machsom, from the desire to bestow. Then a rupture occurs within a person, and a problem arises: two opposite natures coexist within him—the spiritual nature and the corporeal nature. The inner tension within a person grows, and he begins to feel like they are exploding or losing their mind. They cannot coexist together. This is why we are so unhappy.

One must understand that there is no choice. At a certain point, the Creator implanted both the desire to receive and the desire to bestow within us, as well as within all of humanity. We will remain in this inner division until we “join” the two together—that is, until the desire to receive acquires the intention to bestow as its second, spiritual nature.

We are obligated to reach spirituality. We are simply not asked whether we want to. We will remain in this inner fracture until we transform our desire to receive into a desire to bestow. Then these two forms of nature—the spiritual and the corporeal—will once again become as one. Only then will we attain a sensation of peace.

Until the end of correction (Gmar Tikkun) however, this contradiction will continue to exist within us.
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From the Daily Kabbalah Lesson 6/29/26, Rabash, “One’s Greatness Depends on the Measure of One’s Faith in the Future”

Talks about the Steps of the Ladder, Part 170

Does All Spirituality Grow from the Small Spark?

All spirituality grows from this calculation, from that small spark. Through study, the spark receives the grace of Kedusha, and then we develop and nurture it. Initially, we certainly have no understanding of what spirituality is and no real desire for spirituality. Rather, from what enters us through the grace of holiness—called Lishma—we begin to want to be in order to bestow. This attitude begins to form within us, which is truly something miraculous: within the will to receive, sparks of bestowal begin to emerge.

Question: Why do we agree that some people engage in inner actions while others engage only in external ones?

Answer: Why should we agree or disagree with it? In spirituality, there is no such concept as agreeing or disagreeing. In spirituality, there is only the definition of the state in which I exist.

If a particular light comes to me and sustains me on a certain degree, then I am a “thief.” If a greater light comes to me, I become a “robber.” And if an even greater light comes, I become a “righteous person.” Everything depends on the measure of the light descending upon me.

You may lament, “Oh, I’m a robber!”, it will not help you at all because a state is a state. You can only give it a name; you cannot change it. If you want to deceive yourself, put the label “righteous” on it. It will not help, though perhaps it will make you feel differently.

“Why don’t we oppose this? Why do we agree with it?” I am speaking about the state itself, not about how I should react to it. Whether I want it or not, whether I agree or disagree, this is my state. This is how it happens: A person who begins to engage in the inner part almost completely neglects the external part.

Conversely, there are people who studied Kabbalah in the correct way and, as a result, neglected the practical commandments. Later, having forgotten what true study is and returned to some pseudo-system, they begin observing the commandments and become good Orthodox Jews. I see all these changes, the entire spectrum of possibilities.

Thus, I am describing a phenomenon without judging whether it is good or bad. You cannot say that when a lion devours its prey, it is doing something wrong. That is its nature, which dictates its actions. It is the same with us: every step we take at every given moment is dictated by our nature.

This has been known for many generations. There are many stories dating back three or four hundred years. For example, someone looked through a window and saw a Kabbalist lighting a candle at a time when it was forbidden. I do not think these stories are false or that they were invented by opponents of Kabbalah. I am saying seriously that such phenomena are well known. I have seen them and experienced them myself.

Why is this so? We will speak about that later. There is a reason for it and an intention from above. First of all, everything that happens is done from above. As for how we should relate to it, how we should behave, whether by adapting ourselves or by overcoming it, we will discuss that separately. But the phenomenon itself exists. This is not the army where you can simply say, “No, that’s impossible!” It exists, and first of all we must define the state and acknowledge the truth.

To study yourself, you must see yourself through someone else’s eyes.
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From the Daily Kabbalah Lesson 7/2/26, Rabash, “What Does It Mean that the Torah Was Given Out of the Darkness in the Work?”

Each one should try to bring into the society a spirit of life and hopefulness, and infuse energy into the society.

…before he came to the society, he was disappointed with the progress in the work of the Creator… because of his own weakness and lack of aspiration.

But upon entering the group, he must feel there a “raging fire” burning within him and drawing him into the group, which influences him without asking his permission, because he is unable to withstand the influence of the friends.

…but now the society has filled him with life and hopefulness. Thus, through the society, he obtained the confidence and strength to overcome because now he feels that he can achieve wholeness (Rabash, “What to Look for in the Assembly of Friends“).

If such a spirit does not exist within the group, there is no hope of attaining anything. In Article 225, “Raising Oneself,” from the book Shamati, it is written: One cannot raise oneself above one’s circle, from his environment. Everyone advances only together with the group. If I do not pass a good mood on to the group, I will not have it either. If I do not want the group to advance, neither will I advance, because we will not create a common desire, a Kli.

The more we speak about this, compelling ourselves to understand it ever more deeply, the more clearly we begin to discern the spiritual reality, one that is hateful to us, opposite to our nature, and undesirable; yet, it is the true reality. Then we will begin to see it as truly important and exalted.

But the main thing is, despite how unpleasant it may seem, to give every spiritual action and every spiritual state its true definition—it is bestowal and love of the neighbor within the group, unity for the attainment of the Creator, the force of our common bestowal and love.
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From the World Kabbalah Congress, “We,” New Jersey 3/7-8/11, Lesson 8

Question: When a person sees that they are capable of handling a situation on their own, without outside help, does it mean they have not examined that situation deeply enough?

Answer: If a person thinks that they can cope with a situation by themselves, it means they have not examined it deeply enough. In other words, they have not penetrated to its deeper level.

Take, for example, the situation in our country. We all witness that we are under the threat of destruction. People have become desperate; they do not see a way out of the current situation, and no one has a miracle solution to this problem. People do not know how to go on living. Some are thinking of leaving the country, yet they do not even know where they could go. We can feel how desperate people have become as they consider moving to a more peaceful place.

But if we examine this situation more deeply, we will see a completely different picture. We must understand that, as a nation without spiritual aspiration, we have no right to this land. We are not connected to it and do not belong to it. Our place is in exile, outside the Land of Israel.

We were brought here for spiritual elevation so that we would acquire the spiritual qualities of the root of this land—Eretz Israel (“Eretz” means desire, and “Israel” comes from Yashar-El, meaning straight to the Creator). Thus, Eretz Israel means the desire directed toward the Creator.

If we are unable to acquire these spiritual qualities, then our place is not here. This land simply casts us off and rejects us like a foreign body.

Who has created this situation for us and why? Perhaps we should look for another comfortable place to live? Maybe Uganda, Madagascar, or, if nothing else, Birobidzhan. But the Creator says: “No! Your place is here, on this land, but only on the condition that you become Israel—one who aspires to the Creator. Otherwise, very difficult states will be awaiting you, even worse than those experienced by the nations of the world.”

Galgalta ve Eynaim (the bestowing Kelim) must fulfill their role with respect to all of AHP (the receiving Kelim). We are not carrying out the role entrusted to us, and therefore, AHP dominates us. But if, in examining this situation, we penetrate a little deeper, we will see the true causes—what is really happening and what can be done.

We will see that there is simply nowhere to run. There is only one absolute solution: spiritual elevation. This is the difference between a superficial understanding of reality and the understanding of its underlying causes. And this situation will not change until we look into the level from which the true cause becomes visible. Only then will the situation begin to change for the better.
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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?”

Comment: I clearly remember how, as a child, I was deeply attached to my parents. I depended on them greatly and listened to their opinions. For a child, what his father, mother, or grandparents says is extremely important. But then a stage comes when, no matter how he was raised, he breaks away from his parents and changes.

My Response: It is the environment! He comes under the influence of a different environment.

But in our community, it is different. Here, a child and his parents share the same outlook, the same goal in life, the same values, and the same sense of importance. Therefore, there is no conflict. The child passes through all these stages very smoothly. He sees that there is no contradiction: what he experiences at home, at school, and with the other children outside is all the same.

Let him see the world! Nothing is hidden from him. He will see that our view of the world is sober and true.

We educate our children so that by the age of eighteen they have completed both school and university.

Comment: Suppose the terminology we use sounds unusual when it comes from their mouths. People outside might react differently to these children.

My Response: I do not think so. What could be unusual about them? That they do not use the coarse language heard on the streets? So, they will simply speak differently. Today’s world is very mixed.

Comment: But they will still be different from other children.

My Response: They will differ in that they are more balanced, calmer, not easily influenced by outside pressures, and they know why and how to live. They will become very beneficial to everyone. It will be an entirely new generation, properly formed.

All this is possible because we have both the method and the force, the light, that will act upon them. But we cannot simply hand this over to outsiders and say, “Take it and use it.” They do not possess this inner feeling.

Therefore, children who have grown up within our educational method and reach adulthood at eighteen or twenty years of age become a true asset to humanity. They will form the layer of instructors that humanity lacks. Can you imagine how much they will be needed?

Comment: But they will also have a great ego. Couldn’t they still fall into all the temptations of this world?

My Response: No! That will not happen under any circumstances! We see this in our own young people. Those who have been raised in this way, the light does everything; not us.

Those who may fall into the temptations of this world are people who come to us from outside. There have been individuals who tried to build their own businesses on the basis of Kabbalah. How many have there been over the decades of our existence? Just a few. It simply does not happen.

It does not interest a person. He cannot think: “Who will respect me there? What will I gain? What will they give me?” because he has an entirely different system of values within him. You can see for yourself how we live.

Comment: I mean that sometimes people relapse because of personal predispositions, some toward alcohol, others toward something else.

My Response: If we are speaking about someone who came from the outside and had long-standing problems with drugs, alcoholism, or something similar, then yes. But I am talking about people who have been raised among us from birth. They simply do not have those tendencies.

You can see this in our children. They are not drawn elsewhere. They say: “We want to spend time with our own young women, build families among ourselves, organize a club for us. We do not want to meet outsiders. We do not even have anything to talk about with them,” and so on.

We already have children who grew up here, started their own families, and now have children of their own. This is how the next generation begins to emerge—the generation that came out of Egypt, the generation that already bears fruit.

Question: Do you place great hopes in the children?

Answer: Yes! I believe this is the most important thing. The most important!

We see what Moses did with the people who came out of Egypt. That generation which he led out of Egypt had to die in the wilderness. Only those who were born in the wilderness entered the Land of Israel. The same principle applies here.

I believe only in raising a person from the very beginning and giving him the correct direction in life; that is all. It will remain with him throughout his life. It will not leave him, because life itself will continually show him that he was formed correctly.

In this way, these children will receive an education and upbringing, become professionals in various fields, and be able to integrate into our system and work with us. And if not, they will be able to engage in any other profession they choose.
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From KabTV’s “I Got A Call. Kabbalah for Teenagers” 10/12/10

Talks about the Steps of the Ladder, Part 169

How Can We Not Want to Receive Something If We Never Received It in the First Place?

Since spirituality is concealed, we seemingly want it, but in reality, we mainly want to get rid of our suffering. We are given various kinds of suffering in our state in this world, and we need to escape from the suffering. Then it appears to us that we are attracted to spirituality because we truly want it. However, in truth, we cannot want it before we have seen and felt it. Even the charm of the unknown that we imagine for ourselves is not spirituality. Spirituality is in order to bestow, not what we imagine it to be. Time after time, a different character and picture of spirituality becomes clarified for us, and as we progress, the form of spirituality constantly changes for us.

Therefore, we cannot want spirituality as it truly is because it is opposite to us. We get pushed to spirituality because it seems like it will solve our problems. Then the small will to receive that we have for spirituality, which is essentially simple curiosity, we gradually develop through study, by hearing from the environment, from the society: “It is worthwhile,” “It is important,” “It is great.” This attracts us, and we obligate ourselves to study, work, and perform actions that will help us. This study and these actions help us attract the surrounding light.

When we attract the surrounding light, we receive a grace of Kedusha that we never had before. Even though it seemed that we so greatly desired spirituality, the grace of Kedusha that we receive is entirely different. Grace of Kedusha means that we begin to agree with the fact that we must reach “in order to bestow.” This is a very strange and unnatural phenomenon, where within the general Lo Lishma (“not for Her sake”) there begins to appear a little Lishma (“for Her sake”). In other words, we want to do the work so that both we and the Creator will have something. Of course, if nothing were to be gained from it for ourselves, we would not do the work, but a certain intention already appears that it will also be for the Creator.

This state is called “Lo Lishma that leads to Lishma.” The transition already appears there, similar to the shattering of the vessels, where in the vessel, in Malchut, there is a spark from Bina through which Malchut can later receive correction.

In the work, meaning when we want to come to work in order to bestow and not receive for ourselves, of course we must observe the 613 Mitzvot [commandments/good deeds] in actual fact.One who learns Torah but does not want to observe the 613 Mitzvot de facto, is learning knowledge, the way one learns external teachings (Rabash, “What Does It Mean that the Torah Was Given Out of the Darkness in the Work?“).

Question: Does this apply to us in the sense that a person who still does not observe the Torah and the commandments in practice is, in essence, merely “acquiring wisdom” rather than studying the Torah?

Answer: I can tell you, as I understand it, what Rabash most likely means, not as others explain it, but according to his own interpretation.

A person who studies the Torah is one who is learning to become like the giver of the Torah. But if he does not draw the guidance for becoming similar to the giver of the Torah from the Torah, then for him the Torah is merely a science. He is not studying it in practice. It is written: “Good is the study that leads to action,” but such a person does not come to action, to correction.

If the Torah does not lead to action, it becomes merely a science, mere intellectual knowledge. About this it is said: “Believe that there is wisdom among the nations of the world.” What a person studies from the Torah while wishing to remain a non-Jew is called a science. But if a person wants to become a Jew, even though at present he is still a non-Jew, that is, he remains in the desire to receive, then he is truly studying the Torah, not merely a science. One who studies the Torah seeks through its illumination to attain the lights.

An action is called the correction of the screen over the desire to receive. Action is the fulfillment of a commandment. You take an evil desire and transform it into a good one. Therefore Rabash says that the commandments of the Torah consist first of 613 counsels (Eitin) for correcting the soul, and then 613 commandments (Pekudin), through which these corrected parts are filled with the lights.

In the end, after you have corrected and fulfilled all these commandments, all these parts, and filled them with the light called the Torah, you are rewarded with the general Torah. And when you come to the correction of the entire vessel, and the truly all-encompassing light is revealed to you, this is called Kadosh Baruch Hu (the Creator).
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From the Daily Kabbalah Lesson 7/2/26, Rabash, “What Does It Mean that the Torah Was Given Out of the Darkness in the Work? ”

Question: We say that creation cannot attain the Creator. What is the Creator and what is the intention to bestow?

Answer: Every uncorrected quality in a person corresponds to a corrected quality in the Creator. We will know who the Creator is only when we correct our damaged qualities into the intention to bestow. You can only attain what is clothed in your Kelim (vessels). You cannot attain the Creator while uncorrected.

As you correct yourself and become like Him, you attain your corrected vessels, and then you will know who the Creator is. However, you will not perceive Him, but rather your corrected Kelim: “Everyone judges to the extent of his corruption.” You judge only according to the extent your own vessels are corrected.
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From the Daily Kabbalah Lesson 7/2/26, Rabash, “What Does It Mean that the Torah Was Given Out of the Darkness in the Work? ”

Question: Why is it so important for a person to know what they derive pleasure from?

Answer: There is an animal state, the desire to receive, which enjoys what it receives. The light departs, it feels bad, and when it returns, it feels good.

Within the desire to receive, there is a point in the heart, and I want to develop it. However, I can do this only with the help of the light of faith, because it is a desire to bestow, a spark of the screen that I once had before the shattering of Adam HaRishon.

What is the point in the heart? It is a spark that fell into the Klipot (shells, impurities), a part of the reflected light that I had when I was within Adam HaRishon. I need to fan it into a flame through the greatness of the goal and the greatness of the Creator.

How can I do this? By comparing it to any other desire, one that may or may not be happy with the illumination from above. It is precisely when this desire does not enjoy the illumination from above that I can see what is happening to my point in the heart: whether it has grown or not, whether I can act under its influence or not.

If the illumination departs and I am incapable of doing anything, then the point has remained just a point, like in any person on the street. It is as though it does not exist; it has not awakened. I feel despair and act only from the desire to receive.

But if, at a time when the desire to receive does not give me anything, I can act from the point in the heart, then it is precisely in it that I feel life. Only in the state of striving toward the Creator, that is, in the state of darkness, can I feel this life.

Question: Is it darkness in the point in the heart that gives me this feeling?

Answer: It is not the darkness in the point in the heart, but the darkness in the general desire to receive.
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From the Daily Kabbalah Lesson 6/29/26, Rabash, “One’s Greatness Depends on the Measure of One’s Faith in the Future”

Question: What does the external part of the Torah mean?

Answer: The external Torah does not address correcting the intention to receive for oneself into the intention for the sake of bestowal. In other words, a person performs external actions while neglecting internal ones; they do not work on their desires. Their actions are purely external.

Unlike Kabbalah, all world religions invariably include certain external actions, such as rituals. I say unlike because we have complete correspondence between external actions and holiness (spiritual actions). Each external commandment corresponds to a specific spiritual action and has a spiritual root.

Yet, external actions alone do not bring any correction to this world. Therefore, Baal HaSulam writes that if we added internal correction of our desires to our external actions, as it is written: “I created the evil inclination and the Torah as a spice,” and used the Torah for its intended purpose of correcting our egoistic nature, we would transform from mere Jews into the people of Israel.

Currently, we are not yet a people. The nation of Israel (Yashar El—straight to the Creator) is a group of people connected to the Creator. By becoming the nation of Israel, we would receive the place intended for us and belonging to us according to our spiritual root.

The spiritual forces currently descending upon this land do not align with our spiritual state. Today, we are worse than all other nations in terms of our behavior. This means that our place is not in the land of Israel, but among them. They are oppressing us, and we deserve it. This is why we feel so bad on this earth.

Today, this geographical location does not correspond to our spiritual level. We are not corrected to correspond to this place and have no choice but to correct ourselves. There is no other way. In other words, we cannot exist—not as a nation nor can we organize ourselves as a nation in this or any other place—unless we correct ourselves.

The concept of GE (Kelim of bestowal) can only exist in a corrected state, for the sake of giving. AHP can function in any state: corrected or not. Uncorrected GE is impossible; it simply does not exist in reality.
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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 168

Chapter 17. Slander

In this world, at our level, we are in concealment with respect to the next level, which is already beyond the barrier (Machsom). It should be understood that at every level, the lower one is in concealment with respect to the upper one. The concealment is intended to let the lower one acquire vessels of bestowal. If there were no concealment, and we saw the enlightened and complete state in which everything is known and revealed, we would certainly have no way of detaching from the will to receive. It would be like thinking about something very attractive, detaching from it, and then thinking about that same thing only in order to bestow. How could that be possible?

Therefore, the pleasure in Kedusha (holiness) is concealed, but holiness itself is not concealed, and we can feel it. The moment we give up on the pleasure for ourselves that exists in Kedusha, we immediately see Kedusha and feel it. In other words, Kedusha itself, spirituality, is not concealed; only the direct pleasure that can be received from it in the vessels of reception is concealed. This is all that is under restriction (Tzimtzum). This is because when we correct ourselves and wish to not use the vessels of reception, we immediately discover spirituality, and we realize that it was not concealed even beforehand. Instead, since the vessels were aimed at receiving for ourselves, it appeared concealed.

This means that within us there are, as it were, two channels. We can perceive spirituality through one, and the disturbance exists only in the second channel because we want to draw spirituality for the sake of receiving. However, if we wish to perceive spirituality not for ourselves, but in order to work with it as it itself deserves, in equivalence of form with it, then it becomes possible to see it and to work with it. Accordingly, we learn that the vessels of reception conceal spirituality from us.

Question: It is said that Abraham received an instruction from the Creator to perform a commandment. But he was not certain of himself and went to consult with others. Doesn’t he trust the Creator? After all, Abraham already senses Him.

Answer: We are speaking about how a person assesses their own forces. A person lives like an animal for thousands of years, from one incarnation to the next, just like the rest of the world.

We have lived through many cycles of reincarnation, in all kinds of forms and in various places. Throughout these cycles of the soul, we have developed in terms of our desires and demands. We see the nature of this development: the soul evolves and demands more and more.

Why the soul? Because the animalistic part within us does not develop. Our body remains the same body. Were it not for the spiritual part in a person, we would be just like an animal. Do animals evolve and suddenly demand television, automobiles, rockets, or music? Nothing of the sort. An animal remains an animal. As it is born, so it remains. An animal has only one law: to care for its existence.

Therefore, what develops within us is the spiritual aspect, which evolves in two stages. The first stage is material, animalistic, or a kind of animal-spiritual phase. We pursue sex, honor, money, and knowledge. The soul develops in this way, but this development takes place through the pursuit of pleasures found in this world.

After it has developed in this manner over many incarnations, a Hisaron, a lack or yearning for spiritual pleasures, is revealed within it. A person begins to sense the “point in the heart”; they desire something that is beyond this world, beyond the pleasures they can receive in their corporeal senses.

The spiritual pleasure one lacks is called Ohr (light), and the medium through which one can receive and perceive it, is called Neshama (soul)—a spiritual vessel, or Kli.

When a person begins to develop this Kli, even if gradually, through being granted this lack (Hisaron) that emerges within them after all the animalistic development spanning many incarnations, they become similar to Abraham.

They begin to feel an aspiration, a yearning for spirituality. This is akin to the Creator telling them: “Develop yourself, come to a new, special, better state.” And then a person begins to sense various forces, thoughts, and impulses that are either for that state or against it.

Rabash explains that this is like a theatrical play, where each actor portrays a certain quality within the person. Thus, Mamre is one quality within the person, Sarah is another, the whole household of Abraham with all his cattle, his field (in short, all the trappings of a Bedouins lifestyle) represent the forces of their soul that are either for their development or against it.

Why must it be this way? After all, the Creator says: “Lech Lecha!” “Go forth!” The road is laid out, go forward! So why should there be doubts? Why should you oppose it?

Because the intention is for you to become a human being, to develop into a human being, and not remain an animal. A person could be left as a puppet and improved, made into anything desired, without their own awareness or participation.

But in that case the created being would remain on the animate level, whereas the purpose is to delight the created beings by bringing a person up to the Creator’s degree, since delighting them on a lower degree is not considered delight from the Creator’s perspective. If there is something good, it can only exist in its fullest form. That is, to give anything less than the “greatest good” is not truly “to delight.”
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From the Daily Kabbalah Lesson 7/6/26, Rabash, “When Should One Use Pride in the Work?”

Question (from Facebook): What is the most important question you ask yourself that you have not yet found an answer to?

Answer: The most important question I have not yet found an answer is this: How can I personally bring you to the state where you reveal the Creator and then explain it to everyone else?

I am not joking. In fact, my greatest concern is how to bring the method of correcting the world, the method of attaining happiness, to everyone.
[250036]
From KabTV’s “Answers to questions from Facebook”

Related Material:
My Main Goal
Happiness For A Kabbalist
A Noble Cause

Comment: At different times you have emphasized the importance of different topics. First it was children’s education, then working through crises, then the writings of Baal HaSulam or the articles of Rabash, then The Book of Zohar, then The Study of the Ten Sefirot (TES). Each time, people tend to think that this is now the final and most important subject they should focus on.

My Response: Yes, in this way, we gradually study the material until eventually everything comes together into one unified whole.

In Kabbalah, there is essentially no separation at all. The difficulty is that we are unable to grasp everything simultaneously, so we study it one topic at a time. Later, all of these separate topics merge into one unified science, one comprehensive method.

The same thing happens in our world. We study reality by dividing it into physics, chemistry, biology, geography, history, into thousands of different subjects and specialties.

But where does all this division come from? The world is one single reality! Why have I divided it into so many separate parts? Inanimate matter is one field, plant life another, animal life another, human beings yet another.

Why do I need these divisions? Because I am incapable of integrating everything into my mind all at once. I cannot contain all of these sciences within me simultaneously. That is why there are different professions and why people become specialists.

In Kabbalah, however, such separation does not truly exist. Yet, in order to embrace the entire science of the upper world, we must study it piece by piece. Over time, it becomes integrated within us because we will merge and unite into one common soul, and there will no longer be any separation between us.

For me, everything will become one. Moreover, it will continue to simplify until it is reduced to a single vessel containing the simple light. In that lies the whole of creation—including our own tiny world.
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From KabTV’s “I Got A Call. Laitman’s Bullying” 10/13/10

Question: Are my desires predetermined by the Creator? Right now, I am acting on my intentions. Are these intentions mine, or do they also come from the Creator?

Answer: There is nothing of “you” within you. This applies to all of us; everything comes from the Creator.

Sometimes the Creator places very unpleasant situations in our path so that later we will realize they were actually good and in this way learn from them.

But when we judge our past actions and suffer greatly because of them, these too are the actions of the Creator passing through our desire, through our egoism. We merely feel what the Creator is doing to us and accumulate these impressions.

Question: When a person turns directly to the Creator, does that mean he is actually turning to his own egoism?

Answer: Of course. But even that is good. In reality, a person is talking to himself while projecting some image before him.
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From Kabbalah Lesson in Russian on 1/21/18

Talks about the Steps of the Ladder, Part 167

In Spirituality, “Female” Refers to the Will to Receive That Requires Correction, a Deficiency, a Vessel Ready to Be Corrected and Filled With Light. So Why, Traditionally, Do Men Study Kabbalah and Not Women?

The distinction is not about biological superiority, but about different inner structures and roles in correction.

A woman, by nature, is generally more connected to concrete reality and to the natural order of this world. Her desires are more grounded in life itself, that is, to the home, family, and stability. Due to this deep connection to nature, it is more difficult for her to detach from it.

A man, on the other hand, is naturally more detached from the immediate reality. This detachment causes him to make more mistakes in worldly matters, but it also enables a greater capacity to abstract, to disconnect from nature, and to yearn for something beyond it. In general, women tend to function in this world more stably and realistically than men.

Therefore, the deficiency for spirituality does not depend on physical gender, but on the extent to which we can rise above our nature and long for adhesion with the Creator.

According to this traditional view, men are obligated in spiritual work because their nature allows (and requires) that upward striving. Women are not obligated in the same way, unless a genuine spiritual deficiency awakens in them.

There is a kind of “test” described:

A woman is first given what corresponds to her natural framework, that is, a husband, home, and children (what is called “a woman of the home”). If, after having these, she still yearns for Godliness, then the spark is considered authentic. If she seeks spirituality while lacking basic natural fulfillment, it might be that she is trying to compensate spiritually for unmet natural needs.

Why is a different test applied to men?

It is because a man does not naturally experience attachment to home and family in the same way. Therefore, he must also be grounded (married, responsible, and working) before engaging seriously in spiritual work. He too cannot escape worldly responsibility. A man without burden and responsibility is also considered unready. Therefore, both are tested according to their different inner structures.

Even when women study, traditionally the method is different because male and female souls represent different modes of spiritual structure. For that reason, serious study was not historically conducted in mixed settings.

An illustrative story is told about RABASH’s eldest daughter, who intensely desired to study. Baal HaSulam even taught her before her marriage. Yet once she became pregnant, her desire to study disappeared completely. Her thoughts became fully directed toward her child. RABASH reportedly observed this with amazement. This is presented as an example of how strongly nature operates.

Today, however, the situation is different. Many women who have stable lives, with a family, home, and fulfillment in this world, still feel a strong pull toward Kabbalah. This is considered a relatively new phenomenon. Sometimes the awakening could be influenced by environment or social context, but even that can accelerate the development of the point in the heart until it ignites independently.

In any case, if a genuine spiritual desire exists, a woman may certainly pursue spirituality. However, the traditional view maintains that the form of study and inner work differs, because the spiritual roots of male and female souls are different.

Ultimately, in spirituality, “male” and “female” are inner qualities present in every person. The female aspect is the deficiency, the will to receive. The male aspect is the intention to bestow. Both are required for complete correction.

From a Talk on the Article “What Is, ‘There Is None as Holy as the Lord, for There Is None Besides You,’ in the Work?” 6/11/2002

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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.

Área Pessoal
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.