When a person breaks free from egoism and crosses the Machsom, a period begins in which they receive the upper light to purify Galgalta ve Eynaim, that is, his finest desires: Aviut zero, one, and half of Aviut two, up to the middle of Binah—Shoresh, Aleph, and GAR de-Bet. All this takes place during the period from Passover to Shavuot. What does this mean?

The exodus from Egypt, Passover, is the crossing of the Machsom, the exit from egoism. It includes many transitions and states too. Can you imagine how many intermediate states a person must pass through before it can truly be said that he has passed through something? Afterward, he receives the light and purifies within himself 49 Sefirot up to the 50^th Sefira (the 50 gates of Binah) and enters Binah. Why 50? Is Binah not 40?

The letter “Mem” is a closed letter and symbolizes Binah, because Binah is, as it were, closed like Noah’s Ark. Its form resembles a closed box, a spiritual knot inside which only one quality is concentrated: complete bestowal, complete detachment from oneself. In such a case, a person fears nothing and nothing can influence him; he is above himself, without any connection to himself. Such qualities bring spiritual light to our egoism.

In this case, this box (that is, our soul, all our qualities) is filled with the light of Hassadim. This light of complete bestowal, of complete detachment from oneself is also called Noah’s Ark, because in this form, a person can save himself and is dependent on no one and nothing. He is not afraid of either a hurricane or a flood.

The flood, too, is caused by the forces of Binah (water). But this is water in which all of Malchut and all of Hochma are revealed, the entire light of Hochma and Malchut’s fierce desire. In other words, the flood is like a concentration of external and internal forces: from within, the forces of pure Binah; and from without, all the other forces, which are supposedly also included in Binah.

Binah is a very complex category. It builds the soul in such a way that, from within and from without, the soul is under these waters: from within, under the quality of pure Binah, complete bestowal; and from without, as if under qualities opposite to Binah, which make intense use of Hochma and Malchut. At the same time, the soul becomes stronger and acquires such qualities that it can later raise from within itself a light of Hassadim sufficient even to receive the light of Hochma “Al Menat Lehashpia,” “for the sake of the Creator.”

After all, Binah simply bestows; it wants nothing. But when it is hardened by passing through the flood, it develops such strength that it can even receive the light of Hochma. It is no longer afraid of anything.

When a person acquires the qualities of Binah, all his qualities say: “Naaseh ve-nishma”—that is, “we will accept the Torah and fulfill it”; we will correct egoism. For when the qualities of Binah, GE, are acquired, nothing yet happens to our original qualities; we simply acquire the qualities of Binah. Only afterward do we begin to work with the genuine qualities, with the qualities of Malchut.

Therefore, it is said that when the entire people gather (the person is described as a people, meaning that he consists of all kinds of qualities: men, women, children, and elders, all of these being qualities within a person) at Mount Sinai (Sinai comes from the word “Sinah,” hatred), that is, when hatred arises within him from the side of Binah toward the qualities of Malchut, then everyone, as it were, cries out with one voice: “We agree!” In other words, all the qualities of a person have already been purified and prepared to such an extent that they agree to accept Kabbalah.

Kabbalah is the method of working with egoistic qualities, from the word “Lekabel” (to receive), that is, how to receive the upper light, the light of Hochma, already in order to bestow. Then the state called “the giving of the Torah” arises, and in this way egoism itself is corrected.
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From the Daily Kabbalah Lesson 9/25/26, Sitrin Convention, Sukkot 2003

Question: If the right and left lines have to be balanced, how can one begin the work with one of them?

Answer: One should begin with the right line. From the state in which I am today, I ask myself: “Who am I and what am I?” If I simply think about myself in this way without any connection to spirituality, then I am merely a desire to receive that wants to enjoy the world surrounding it.

In this way, I can examine myself, be a good psychologist, physiologist, and, ultimately, observe nature while being a part of it. Nature is nature.

If I relate to nature in this way, it can be considered the left line, although it is not even a line yet, but simply nature itself. If I want to relate to everything that exists with understanding and awareness, from a spiritual perspective, then I have to position my “I” so that it has no relation to the Creator or to creation but is located between them, in the middle.

I must be completely neutral, independent of anything, seeing my animal nature with which I previously identified myself as if from the side. I observe: this is what exists, this is how I was born, and these are the qualities I have; this is me, as I imagined myself.

What is “I”? It is a kind of body with its thoughts and different qualities. The Creator gave me my qualities at birth. My thoughts and perceptions were given to me by my family, my environment at school and work, and all the people around me.

Is this me? No, this is not me! So where am I?! The moment I have clarified all this for myself, I want to build my “I.” Let’s build!

How can I build my “I”? After all, everything I have is not me! Everything I will receive from the Creator in the future will also not be me; it will be Him. So where am I?

We do not know what the middle line is. A person’s “I” is a Hissaron, a need that has never existed in reality. Therefore, the need to bestow upon the Creator is a desire that is, as it were, artificial; the Creator did not create it. A person must find it, create it, give birth to it.

I am the one who places himself in the right line. And now I need to decide what I do next. They say that first you must go in the right line. What does the right line mean? To look at whom you are dealing with, and what the nature of the Creator is. To see that He is great, giving, perfect, and wants to give you only reward for all your actions. Examine all these things and acquire faith in this.

What does it mean to acquire faith? It is a feeling as though you already have a sensation of His greatness and importance. As though… but you know that you are doing all this only “as though,” and you are not deceiving yourself. Working with the power of “as though,” you deceive yourself only in that it is as though this already exists. But this deception is accounted for; you know that you are deliberately deceiving yourself.

This is what Rabash writes: it is as though you have a feeling in every organ of your body that you have reached the sensation of the Creator, His importance, greatness, and desire to unite with Him, as though you are already directly in spirituality. And if you have already acquired this sensation, fooled yourself, outsmarted yourself, now go to the left and see what you need to do in the left line.

In the left line, naturally, the opposite state will be revealed to you: who am I, what am I, what is the nature of what the Creator has placed within me, that I do not exist, that I am a complete zero, and so on.

From these two things, we need to make such a connection, such a mixture, that will lead to a prayer. Neither line should prevail, but there must be a single Hissaron, a need, so that this Hissaron is as though this desire is me, and I want to be as perfect as He is. This means that both lines are united together in your prayer: all your deficiencies, the sensation of evil, insignificance from the left, and the sensation of greatness, the knowledge of the goodness of the Creator from the right.
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From the Daily Kabbalah Lesson 8/13/26, Rabash, “What Is Do Not Add and Do Not Take Away in the Work?”

When a person begins to perceive their egoistic nature as evil, it is not yet a true recognition of evil in relation to the Creator. They simply see themselves, to some extent, as bad in relation to the surrounding light, in relation to others, or in relation to some image that they regard as an example of goodness.

They still do not think about the harm they cause the Creator; they simply see themselves as being this way. Give them a chance to correct themself and calm down, and everything will fall back into place.

Yet a start has been made: the person sees themself as worse and worse, and this is a sign that they are indeed progressing toward the middle line. Of course, they are in despair and feel powerless; they curse everything and doubt whether the path itself is correct because they constantly see themselves as bad. Yet, precisely for this reason, so that they do not flee the battlefield, they need to build a support system, a system that will pull them forward.

Consider the situation in this world: for every sick person in a hospital, there are three or four people caring for him. There is a huge kitchen, enormous stores of medicines, a blood bank, operating rooms, and treatment rooms with all kinds of equipment. A hospital, suppose, with 100 patients may require 500 people of support staff. But once a person recovers, he no longer needs any of that support.

And so we must also build a society in which there will be mechanisms of caring for those who are “sick.” Each of us is sometimes “sick.” So, these support systems should take care of him, support him, and do everything necessary for him.

I remember being in states in which I could not move, not even go out to the store to buy something. That is what friends are for. Working for the Creator is not an easy path.

A person who is helped by the friends he himself has acquired is, in a sense, acting together with them. After all, he himself paid for and built this “hospital,” and he himself works there when he is healthy. And when he is sick, they take care of him as well.
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From the Daily Kabbalah Lesson 8/12/26, Rabash, “One Should Always Sell Everything He Has and Marry a Wise Disciple’s Daughter”

In the state in which a person is already beyond the Machsom, there are several intermediate, semi-egoistic stages. After the people, led by Moses, crossed the Red Sea, they remained for another three days at Mount Sinai. The word “mountain” (Har) comes from “Hirurim” (doubts) that arise in a person.

A person finds themselves with all these doubts and cannot imagine how to adapt to what they see. Where could such states, forces, desires, and inner pressure to unite with the Creator come from?

Ultimately, only one of their points rise to this mountain, above all these doubts and above all their still-egoistic desires. Only there, above them, do they make contact with the Creator. In this way, a person gradually begins asking the Creator to show them how He relates to people. The Creator’s attitude toward people is precisely the Creator’s commandments; therefore, by fulfilling them, we become similar to Him.

The commandments are the correct attitude from within one’s egoism toward the whole of creation. I ask the Creator as though I were already standing beside Him. I am an entirely independent point having already emerged from myself. Before the Machsom, I was not independent; I was immersed in egoism and under its control. Now, having crossed the Machsom, I am an independent point, free from egoistic influences over me. Therefore, I begin asking the Creator: “Show me how You relate to them.”

“Them” means all of humanity, which constitutes a completely homogeneous mass, one Kli consisting of 620 desires. I try to relate to each of these desires as the Creator does. Fulfilling the commandment lies in my correct attitude toward their desires, adopting each one as my own and altruistically desiring its fulfillment.

In this way, I gradually fulfill the 613 commandments. I incorporate every one of these desires within myself and fulfill it so that through myself I can fill all the souls.

This enables me to connect and unite with them and form my enormous Kli, earned through my own efforts, consisting of all the souls and called Adam, human. Thus, to the extent that I incorporate these desires within myself and fulfill them through myself, I become similar to the Creator and unite with Him. This state is my personal Gmar Tikkun (final correction).
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From the Daily Kabbalah Lesson for the holiday of Sukkot on 9/29/26

The group is a small model of the common soul, Adam, in which we must relate to one another as the Creator relates to all creations. It consists of people who understand my aspirations, and I work together with them, supported by them.

The friends raise the importance of our common goal for me, strengthen me, support me, and understand my aspirations. I learn from them, they learn from me, and we mutually work in the same direction. It is easier, more convenient, more reliable, and more enjoyable for us because of this. In other words, the group helps me in everything.

And if suddenly all the possibilities available to a person were taken away from me, it would turn out that besides the group that supports me, directs me, and presents me with the next level of values that become important and desirable for me to attain, I need nothing else. The group determines the goal and the image of the Creator to which I must become similar at every moment of my being within it.

Every particle of the common soul is under the dominion of all the other particles, whether that dominion is impure or pure. Since the law is the same for all worlds, a person, whether they want it or not, is nevertheless under the influence of society.

Therefore, the choice of the group, the choice of the surrounding society, ultimately constitutes one’s only act of freewill and determines one’s entire path.
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From the Daily Kabbalah Lesson for the holiday of Sukkot, 9/28/26

Talks about the Steps of the Ladder, Part 253

What Does a Person Go Through Before the Barrier?

The states we go through before the barrier are called the “time of preparation,” the beginning of Lishma. There is no screen to speak of yet, but we already begin to relate to our state from the point in the heart. What does it mean to enter the time of preparation? For thousands of years, we reincarnate in bodies of this world, and suddenly we receive an awakening from above. This is called “the point in the heart entering us.” It is the point in the heart being revealed in us.

In addition to the heart, which is a desire for all kinds of pleasures in this world, we have a desire to enjoy spirituality. Although it is an egoistic desire for spirituality, dressed in the intention to receive, it already belongs to spirituality. Within it there is a certain sensation of the surrounding light that gives the grace of Kedusha (holiness), which means that there is something of the intention to bestow. We are clueless as to what bestowal means, but this gives us a sense of truth and falsehood.

Beforehand, we viewed the world only from our heart and thought about how to grab and enjoy. Now we sometimes look from within our heart and sometimes from within the point in the heart. We are thrown from one to the other, and this brings changes of states and moods. When we look from within the point in the heart, we begin to criticize ourselves and think that we are beasts, and from the point in the heart we begin to understand a little of what it means to be human.

But this is still not birth. Spiritual birth begins with the actual acquisition of a screen, from root coarseness (Aviut de Shoresh). However, for those who study Kabbalah, preparation for birth begins. Even during the time of preparation there are many stages that cannot be clearly divided in succession. This is not yet birth; it is preparation.

What is birth? Even birth that comes after the barrier is not yet birth; it is only the “entrance of the seed into the womb of Ima Ilaa (Upper Mother),” called the “three days of absorption,” and so on. The “nine months of pregnancy” begins, a state in which we feel that we are in the Creator’s world and begin to acquire a screen in order to annul ourselves toward it, so that everything we receive will be in order to bestow and will not touch our will to receive.

Like in spirituality, the states preceding it, which correspond to spirituality, are also given such names. In any case, these are states in the point in the heart’s development that receive a screen at the barrier.

Kabbalists have prayers that depict imperfect states using words that seem to be addressed to the Creator to someone who understands nothing. But one who understands sees from this text which of his inner desires and inclinations he should direct to the Creator. The prayer is composed in such a language that, in principle, anyone can adapt it to himself, depending on the level he is in: from zero to the level of the final correction.

Kabbalists have always used the language that Moses received and used to write the Torah, not only to specifically address those who study Kabbalah, but also to address everyone regardless of their spiritual level. If you delve into the prayers, you can see all the interactions and all the levels of every human desire toward the light, toward the Creator.

Moses described everything related to receiving the Torah and the ascent of the soul to Binah. This is his task.

Moses is the force that raises all person’s desires from Malchut to Binah, up to entering the Land of Israel. And afterward the corrections take place without him

Since the quality of “Moses” pulls Malchut to the level of Binah, his mission ends at this point, and he dies. He dies in Jordan, looking from afar at Israel, as it is said in the Torah: “He went up Mount Nebo and died there on the 5^th of Adar.” He was born on the 5^th of Adar and died on the 5^th of Adar. All of this is according to the spiritual roots…

It is not about the person Moses, but about the quality. I cannot imagine a person who would do this, it does not form any kind of picture in me at all. But it can also be understood that way, it does not matter.

Every spiritual root must touch our world, clothe itself in matter. Therefore, everything that should happen in the spiritual world must happen in this world with all of us. As of today, everything has been realized except Purim, except Gmar Tikkun (the final correction).
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From the Daily Kabbalah Lesson for the holiday of Sukkot, 9/25/26

Question: Should the critical level of the group be such that everyone is ready to give their surrounding light to anyone in the group?

Answer: Yes. What does this mean? I understand absolutely clearly that my spiritual well-being, my advancement, my spiritual degree, my life, and my destiny are in the hands of the group. If I feel that I am in their hands, that means that I have surrendered myself to them.

In reality, I am indeed in this state; I only need to understand that this is so and act accordingly. Therefore, I do not set any conditions, but simply reach the level at which I see that I am in their hands, that I am within them, and then agree for it to be so.

I agree to be dependent on others, and even if there were no such spiritual mutual guarantee, even if I did not have to be dependent, I want it to be so. This means that I approve of the structure of the Creator’s action and desire to be in it. This is precisely what I choose as the only correct and good thing.

In that case, I am considered to have mastered this spiritual degree, and out of all possible states, I choose precisely what takes place on it. I completely agree to be at the disposal of the friends, to be in the common Kli.
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From the Daily Kabbalah Lesson for the holiday of Sukkot, 9/28/26

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The corporeal world is called “my perception.” It can include all the worlds, all the way to the world of infinity, and yet my perception is still called “my world.” How can I make my perceptions all-encompassing so that I perceive the entire scope of creation, which is called the Creator?

One can perceive unconsciously, in which case a person simply exists through his five natural senses. He did not invent them and does not control them.

They are given to him for a certain period of time so that, by existing through them and perceiving a very small fragment of creation, he will have the opportunity, through his own effort, to attain the perception of upper existence. And not merely to attain it, but to completely master it, to master everything natural and inherent that existed before our birth and will exist after our death in this world.

The perception of our world is also natural, from birth until death. But the simultaneous perception of this world and the upper world is something we must attain through our own efforts. This is what all these states exist for.

But if we existed for a certain period of time in the perception of the upper world, and exist for a certain period in our world, why do we also need to perceive both worlds simultaneously, one through the other, and make special efforts to do so?

We do not experience the two boundary states, this world or the spiritual world, by our own choice. We are simply given one state or the other. The soul exists outside the body, in complete adhesion with the Creator, like a point within Him.

But suddenly this feeling of being a point in the Creator disappears, and the soul finds itself in corporeal perceptions. A person is born with no memories, nothing that would tell him about another existence. So what does the simultaneous attainment of both worlds give us?

The soul was created as a point. Our perception of “I” is a point that feels either the Creator or His opposite, the complete concealment of the Creator. We can attain a state in which we are completely equal to the Creator and perceive the entire creation, eternity, and perfection only if we make efforts to transform this point into a Kli. Moreover, we must create it with complete freedom of choice, that is, under certain circumstances.

All these circumstances, brought together in a particular way, and our existence within them, are called “this world.” Around this point, a special environment has been created that perceives what we perceive and that we call “our world,” because only from such a state, in the most optimal and only possible way, can a Partzuf, that is, a Kli equal to the Creator, be created from the point.
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From the Daily Kabbalah Lesson for the holiday of Sukkot, 9/29/26

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Talks about the Steps of the Ladder, Part 252

What Does It Mean to Cross the Barrier?

A person who crosses the barrier is a person who has acquired an intention in order to bestow, even if it is the smallest possible intention. This is called “crossing the barrier.” It does not mean reaching some boundary in the middle of the road with a sign stating, “Barrier Ahead,” which can be removed to let someone through. Crossing the barrier in spirituality is the inversion that takes place when we acquire the smallest measure of Lishma from Lo Lishma, the smallest measure of bestowal.

Related Material:
Talks about the Steps of the Ladder, Part 251
Talks about the Steps of the Ladder, Part 250
Talks about the Steps of the Ladder, Part 249

The Creator is that which relates to all souls with love. We know nothing else about Him: “Good and doing good to all souls.”

You will not be able to find the Creator (this quality) unless you focus your attention on Him through all the souls as if they were a radar. It will not work otherwise.

Therefore, when we speak of “a person and the Creator,” this necessarily means through the common Kli (vessel). Outside the common Kli, the Creator does not exist. You cannot sense or evaluate Him individually, for yourself alone.

The first sensation that appears before the Machsom, as you pass through it, when you exist in both realms and ask where the Creator is, reveals Him as the one who fills everything, governs all humanity, and dwells within it. By comparing yourself with His attitude toward people, you find yourself there as well. In other words, the meeting place between you and the Creator is within the souls of people. There is no other place.

This is what crossing the Machsom means: you begin to see the souls of people and the Creator there, because you receive forces and qualities from above that enable you to relate to them as He does, although at first only to a minimal degree. Initially it is Ibur (conception), Yenika (nursing), and Mochin (adulthood). That is the only way.
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From the Daily Kabbalah Lesson for the holiday of Sukkot 9/25/26

Three books open on Rosh Hashanah [Hebrew New Year’s Eve]: that of complete righteous, that of complete wicked, and that of intermediate. The complete righteous are immediately written to life. The complete wicked are immediately written to death (Zohar for All, Vol. 6, The Four Species and Hoshana Rabbah [Great Supplication, 7th day of Sukkot]).

One who has attained the level where they justify the Creator despite the entire desire to receive is called completely righteous. This means that they already possess the “covering” of Binah over all their receiving Kelim.

One who does not have the correction of Hassadim over the desire to receive is called completely wicked. They simply have not received the correction and are therefore called wicked.

“Wicked” is a degree. To be wicked, one must also be in the upper world. “Righteous,” “wicked,” and “intermediate” are states. When a person crosses the Machsom (barrier) and begins working for the Creator, these three possibilities arise.

We are not talking about people like us, not even when it comes to the “wicked.” We are not wicked. We are simply a zero because we exist below what is called the line of life. No qualities are attributed to us at all: neither “wicked” nor anything else. The Book of Zohar does not say a single word about what is below the Machsom.

The intermediate remain awaiting judgment until Yom Kippur. If they repent, they are sealed to life; and the wicked, who do not repent, are sealed to death.

Why? Because these represent either the completely right line or the completely left line. They are extreme, opposite states that come from the Creator in which either the Kelim or the lights are completely dependent on the upper.

What depends on the person? It is how to unite these two qualities within oneself, the left and the right lines, within oneself. It is finding the optimal combination to unite them, taking the Kelim from the left and the qualities from the right, and forging the middle line from them.

A person can reach a state where some of his Kelim that are undergoing correction, become “righteous,” while others become “wicked.” Some Kelim will be destined for life and filled with lights, while others will go to “death,” becoming increasingly empty until the very end, descend into darkness, and form the Sof (end) of the Partzuf.
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From the Daily Kabbalah Lesson on the night of Hoshana Rabbah, 10/2/26

The night called “Leil Hoshana Rabbah” is known as the night of the “Great Salvation.” What is this night during which the correction of Zeir Anpin is completed? In brief, first a person descends into Egypt, into a negative Kli (vessel), and then receives a positive force, the Torah. Then he builds an idol for himself and destroys everything. This is what we are experiencing now, the destructive connections.

Then, gradually he enters the desert and reaches the building of the Temple, when Malchut and Binah completely unite with one another.

A person builds himself over the course of six days, corresponding to the six Sefirot: Hesed, Gevura, Tiferet, Netzach, Hod, and Yesod. These are the six days of Sukkot, during which the surrounding light influences him. And the seventh day, when the light enters Malchut, is called the holiday of Simchat Torah, “the Joy of the Torah,” the joy of the Light.

What joy can the light have? The joy of being able to enter the Kli. In other words, after the correction of all six qualities during the six days, on the seventh day the light enters the Kli and fills the egoism. But the light that enters is not the full light of Hochma, but VAK of Hochma, a weak illumination. Keter, Hochma, and Binah are still absent; they will join on the holiday of Purim.

Therefore, after celebrating Simchat Torah, we leave the Sukkah, because according to the law we can no longer remain in it, since a person has already moved into the next state. There is no need to regret it and no need to strive to return to it. Only forward and upward!
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From the Daily Kabbalah Lesson for the holiday of Sukkot, 10/4/26

There is a well-known article in Shamati that  discusses the meaning of Tzlalim (shadows) and what Tzelem (image or form). It refers to the Masach (screen). If a person shields himself from the Creator and thereby gives Him the opportunity to reveal Himself, then the Creator can be revealed to the extent that the person has concealed themselves. Ultimately, a one-hundred-percent correspondence is always maintained between us and the light.

Once, we were in the world of infinity, where Malchut decided to restrict herself and never receive the light. Malchut imposed the first restriction upon herself and said: “The light will not come to me. And if it does come, it will be only so that I may bestow through this reception, and in no other way.” Therefore, the light comes to the extent that Malchut can shield herself from the light approaching her.

In other words, the relationship between Malchut, the creation, on the one hand, and Keter (the Creator or the light) on the other, is always as follows: if Malchut is one hundred percent closed, the Creator is one hundred percent revealed; and if Malchut is one hundred percent open, unable to impose a restriction upon herself, the Creator is one hundred percent concealed.

The state may be intermediate where the degree to which I open or close myself determines my spiritual degree, that is, the extent to which the Creator is revealed. This is essentially where the worlds are located; it determines which world I am in: Assiya, Yetzira, Beria, Atzilut, Adam Kadmon, or Ein Sof (infinity).

In Ein Sof I am completely beneath my screen, and then the Creator can be revealed before me. In our world, I am entirely devoid of a screen, and therefore the Creator completely conceals Himself from me. In the interval between these two states, I am on one degree or another of the worlds, which is called concealments and indicates the relative level of revelation and concealment.

It is precisely this relationship between revelation and concealment that is called a shadow (Tzel). On the night of Hoshana Rabbah, we check the integrity of our “shadow.” In other words, has Zeir Anpin (that is, the “body” of a person) become complete as a result of its correction? Does it have a screen over all the parts of the “body” and, consequently, a “shadow” from each part? Has a person acquired a screen for each of his desires?

This is what one must find out at the end of Sukkot, because throughout Sukkot all the surrounding lights were meant to construct the image (Tzelem) of the Creator within the person, meaning a screen sufficient for all their desires. This is known as examining the “shadow.”
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From the Daily Kabbalah Lesson on the night of Hoshana Rabbah, 10/2/26

Drush Vav, Drush six, and this is the discourse for the night of Hoshana Rabbah, in which the matter of this night, which is called the night of the seal, is explained. …

And that seal is the principal inner seal made from the NHY of Ima, from the three names EKYEH, with Yuds, and with Heys, and with Alephs, that are in them. And the Gematria is Chotam, seal, for the external ones do not take hold of Ima. Therefore, at that time, the entire world is judged and sealed, either for life or for death, and that is the principal judgment (The ARI, Leil Hosha’ana Raba).

The Partzuf of Zeir Anpin of Atzilut is called the Creator. He gives us all the Light. Opposite Him are His Nukva, Rachel and Leah. Rachel is the small Nukva, from the Chazeh of Zeir Anpin downward, to its ending, the Parsa. Leah is the great Nukva of Zeir Anpin. Above them is Ima, Binah, which lowers its “legs,” meaning the NHY of Ima descend inside Zeir Anpin.

Where the NHY of Ima are present, Ima, meaning Binah, gives the receiving Kelim a covering of her light of Hassadim. If I remain in the desire to receive, but the NHY of Ima have entered me, then I am truly “covered,” “vaccinated,” and have immunity against any possible problem.

I have the desire to receive, but I also have a vaccination, the NHY of Ima, the light of Hassadim that is within me. Because of this, I simply do not want to use my desire to receive; I am free from it. One hundred percent healthy. This is what Binah provides us with.

Indeed, this is how it should always be with us. After all, the desire to receive can never become good. It simply cannot become good on its own. But if the surrounding light or inner light enters it, in one measure or another, with one quality or another, then it becomes vaccinated against itself, because it receives satisfaction from the light that fills it.

Sometimes we fall into a state where we say: “I don’t need anything. I feel good. I want to feel the spiritual, to be in the spiritual world. This world does not interest me; let everything burn, I don’t care about anything.” How is this possible? Simply because a certain spiritual illumination from above shines upon me slightly, and as a result I feel that the spiritual is worth much more than the corporeal, and I feel good. The desire to receive chooses this.

Or, on the contrary, the spiritual recedes upward somewhat, and I am left with the desire to receive, which becomes stronger than the light that has moved away. Then I have no choice, I want fulfillment for it.

Everything depends on the play of the Upper Light, on how close it is to me or how far away it is. This determines my attitude toward the spiritual: Is it worth it or not? What is preferable, the corporeal or the spiritual?

Therefore, all our work consists of bringing the upper lights closer so that they will influence us. And if we reach a state in which the NHY of Ima clothe within us, then we can be completely calm. This provides a covering, an immunity against the entire desire to receive.

It will never be able to seize me and make me, like a madman, follow all kinds of foolishness. The NHY of Ima will give me such satisfaction that no ego of mine, no property, and no disturbance will be able to approach me and confuse me. This is the state before the night of Hoshana Rabbah.
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From the Daily Kabbalah Lesson on the night of Hoshana Rabbah, 10/2/26

Talks about the Steps of the Ladder, Part 251

22. Kabbalah Before the Barrier

There is a great difference between the work of the general public and the work of the individual. It is the difference between heaven and earth. A beast has no purpose of creation; it does not ascend anywhere, and just as it was born, it dies, with its role amounting to serving man. This is the degree of the beast. The whole world is on this degree, not even on the degree of Lo Lishma. Certainly, on this degree too there are several changes, states, and degrees, and accordingly, in the animal world there are also countless species and ways of life, from tiny lice to large animals, and they are all copies of the qualities and forms that exist in a person who is on the animate degree.

Lo Lishma is on the beastly degree, and so is most of humanity, including those who relate to life out of a self-aimed intention. What determines the difference between the beastly degree and the human degree is a screen (Masach). There is the self-aimed intention, which is called “fear of this world,” “fear of the next world,” and “fear of reward and punishment,” and there is the intention outside of us, which is fear concerning how much and in what way we will be able to bestow upon the Creator. The latter is fear that is not self-aimed, but outwardly directed. Outside of us there is only “None else besides Him,” and then we are born from the beastly degree into the human degree.

They say that the main thing is studying Lishma, but the problem is that we do not know what Lishma is. Our measure of Lishma is our measure of unity with the Creator that we reach through a screen. We then certainly study Lishma.

Only the goal of Lishma or Lo Lishma brings about the importance of the wisdom of Kabbalah. This is because, if we do not attract the upper light during the study, which we attain through the study of Kabbalah, we cannot rise from the degree of Lo Lishma to the degree of Lishma, acquire a screen, and become a human instead of a beast. There is no other means to do so.

If a person correctly connects the right and left lines, such that they complement each other to the fullest extent with neither suppressing or dominating the other, it is called attaining a true prayer. One must ensure that both lines are in the proper combination and at the maximum intensity they are capable of. Only then is it called a prayer.

For such a prayer, a person already receives what is known as the middle line. I do not know exactly what the middle line is. It represents the birth of something new. That is, while I can compose a prayer within myself, receiving an answer to it means being granted something from above that I never possessed before.

What I receive from above is called the vessel (Kli) of my soul, a desire for spirituality that is now truly mine. It doesn’t belong to not the Creator (the right line) nor to the creation (the left line), that is, the nature from which I originated. It is something absolutely new, a fragment of my true self within the spiritual world. This is the beginning of the soul, a new Kli.

In this way a person begins to grow. This Kli constitutes the person’s “self.” They begin to view these two lines and relate to them as two angels, two parameters, two forces, and two distinct natures—the nature of the Creator and the nature of creation—which are given to them so that they can use them together correctly.

This is necessary so that a person gives birth to a third element. The middle line is that third element, something that never existed before, something that the person brings forth into being. Obviously, the Creator does this through the light, but the demand to fill the Hisaron (lack) must come from the person. The sensation of the Hisaron, the awareness of it, and the preparation for it must come from them. Until these exist within a person, nothing can be born.

The Kli born in the middle line is something completely new, something that never existed in reality before. And here the creation truly feels itself to be independent. The Kli is the screen and reflected light, and this is truly the “self.” I sense within them that this is my “self,” and that my “I” is, in essence, the desire to bestow, the desire to be similar to the Creator.

There is neither shame nor a feeling of baseness or discomfort there. All the negative sensations of a person do not come from their “self,” but from the Hisaron of the left line, which is given to us initially, because the Creator created it as “existence from absence” (Yesh Mi Ayin) only so that we could use it to perceive its complete oppositeness to the Creator.

The only choice a person has is to arrive at the correct combination of the right and left lines, which creates the prayer. What does prayer mean? It means the formation of a Hisaron to which we receive an answer from above. When the light comes to fill a specific desire, the proper Kli , screen (Masach), and reflected light (Ohr Hozer) are formed. The screen and reflected light are the vessel with which creation already begins to work independently.
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From the Daily Kabbalah Lesson 8/13/26, Rabash, “What Is Do Not Add and Do Not Take Away in the Work?”

It is said that a person is judged according to the degree, the internal state, in which they finds themselves. That is, sometimes I want one thing, but the opposite happens.

We are dealt with not according to what we would like, but according to who we really are. We always imagine ourselves to be different from what we actually are.

Therefore, the law operates with absolute precision: The clock is constantly ticking, every second, the Reshimot (spiritual records) renew themselves within us. If we fail to systematically realize them the moment they manifest, we fall behind. And then the time of delay immediately turns against us as a compelling force, so that we bring ourselves into alignment.

In reality, there is an absolutely perfect state in which we exist: final correction (Gmar Tikkun). From this state, the upper light emerges and passes through all the degrees to our world, to our present state, to the place where we feel ourselves today and where we truly reside. This light gradually acts upon us. It itself does not change, but manifests and transforms everything within us, constantly acting upon us and awakening ever-new Reshimot within us.

This spiritual gene is constantly developing within us, and we constantly sense changes in ourselves. Or rather, the changes seem to occur not within us, but in the surrounding world, as though everything here is shifting. In truth, nothing changes externally; what changes is within me as new Reshimot manifest.

The spiral of my spiritual gene unwinds and will continue to unwind until it brings me to the end of correction, to the very last Reshimo. Each Reshimo exposes itself to the influence of the constant light sequentially along the spiral: first this Reshimo, then the next, the next, and so on.

If I do not correctly realize a given Reshimo, that is, if I do not immediately form a screen for it and align it fully with the upper light, it effectively slips past and the next Reshimo appears.

But I cannot realize the next one either, because I lack the previous screen. It turns out that all these delayed Reshimot that have passed me act as a drag that slows me down and cause me suffering.

What does suffering mean? It means the sensation that this entire chain is stalling or being impeded. The only cause of suffering is our failure to immediately realize the Reshimo in relation to the light that descends from above.

No one asks us about our intentions. The law is the law. Meanwhile, the clock keeps ticking and measuring whether we have left the “domain of holiness” or not. If we were in the domain of holiness and remained there, then another sensor operates, measuring the effort and strength of breakthrough we have exerted within the domain.
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From the Daily Kabbalah Lesson 9/24/26, Sitrin Convention, Sukkot 2003

Question: Does coming out of self-love mean caring about the environment?

Answer: You cannot simply come out of self-love. If you come out of it, you must instead “enter” into love for your neighbor. There is no intermediate state between the two. There are only two authorities: either the authority of creation or the authority of the Creator, either the desire to receive or the desire to bestow. So make your choice.

If a person ultimately decides that they must come out toward bestowal, then the consequence of this decision should be the realization of the need to engage with their friends because this is the only means, the only lever, by which they will come to a connection with the Creator. What kind of connection is this? It is the equivalence of qualities!

Therefore, if you have not yet arrived at the need to connect with the environment, it means that you do not feel a real pressure to connect with the Creator. It is literally one and the same. Based on this, you will be able to see how far you are from spirituality and how you lack any points of contact with it; you have no approach or desire for it.

By environment, we mean people who share the same desires as yours, no worse and no better, who seemingly desire spirituality just like you do. Do they really want it? You see that you do not yet truly want it, so perhaps they do not want it either. But to some extent they have the same direction; after all, the Creator gave them the same thoughts and desires.
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From the Daily Kabbalah Lesson 8/24/26, Rabash, “Who Testifies to a Person”

When a person crosses the Machsom, Kabbalah ceases to be merely a science for him. At that point, by looking into the books, he can advance quickly; he understands what is happening to him, invokes his subsequent states, and becomes acquainted with the spiritual world in which he truly exists.

For us, however, it is only a “special quality,” a Segula (remedy) contained in the books of the wisdom of Kabbalah.

What happens to a person when he crosses the Machsom? He begins to see the forces standing behind him and behind everyone else. Moreover, a single force manifests in everything.

He does not yet perceive this force as the Creator. He simply sees that everything unfolds in harmony. Every person acts as a particle within a common field, within a common thought, that moves precisely and carries out what this field and this thought commands: whatever needs to be actualized and realized at that particular moment.
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From the Daily Kabbalah Lesson 9/24/26, Sitrin Convention, Sukkot 2003