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Comment: Difficult events happen to us, but we come here, begin to work with faith above reason, and say that what happened is not so bad, and that over time everything will work out.

My Response: This is incorrect. Baal HaSulam writes that If everything that happens to you is perceived as good, even though you feel it as bad, it is simply a lie. This is called Hasidism.

Herein lies the difference between the knowledge of the landlords and the teaching of the Torah, between religion and the wisdom of Kabbalah. You are simply deceiving yourself: “Whatever the Creator does is for the good, and the blows that come are good. In fact, they are not blows at all, but positive things, I just don’t feel them that way.” All of this is false.

Do you feel bad? Yes! So why deceive yourself? Whom are you lying to? Your heart is in the upper Partzuf. As we study, Ima Elyia (the upper mother) has now turned her back to Aba (father) and does not accept your prayer because it is not genuine. If you continue deceiving yourself, you distance yourself even more from the truth.

If I receive blows and claim that it is good, and even thank and pray for them, what greater deception can there be? How will I reach the recognition of evil and faith above reason? This is exactly what Baal HaSulam speaks about. It means that you are perceiving reality incorrectly.

“A judge has nothing more than what his eyes see.” After you feel bad, you must relate to it according to the principle: “If I am not for myself, who will be for me?”

Your problem is that you do not want to feel the clash of opposing concepts. You do not want to exist in inner tension. Of course, it is easier to say: “Thank God, everything is in the hands of Heaven, all is good,” or “There is none else besides Him, I live by this, and nothing else concerns me.” Or to be like the religious population that supposedly relies on the Creator. I emphasize “supposedly” because they do not analyze the states they go through. They relate to life this way not because they truly feel it differently, but because they erase reality and cling to a single idea: There is a Creator, and therefore one can remain calm.

They do not live within the real reality through which they must rise, from the level of this world to the level of the final correction (Gmar Tikun) by their own effort, because they do not connect these two points. They seemingly cling to the upper force and think that by this, they have completed the correction.

There is also a completely different life lived by secular people. They believe there is nothing above, we live on this earth, and that is all there is. Between these two poles all of humanity exists. If you are at one of these extremes, you can arrange your life quite comfortably by closing your eyes either to one side or the other, like a non-believer or like a religious person, and have no inner conflict. It becomes a kind of life philosophy.

This is precisely how you want to relate to your friends: “My friend is an angel, the Creator, and I must treat him accordingly.”

But one must see everything at once and examine reality from both perspectives simultaneously.
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From the Daily Kabbalah Lesson 5/4/26, Rabash, “What Is Heaviness of the Head in the Work?”

Everything that happens around us on this vast scale of society or the universe as a whole, happens according to a specific immense plan, and we exist within this plan. Our task is to align ourselves correctly with this plan. However, under no circumstances should we attempt to alter what comes from the outside; rather, we must correct ourselves so that we adapt to this external movement.

Question: In that case will I perceive whatever happens as having arrived at the right time?

Answer: It arrives at the right time, normally and correctly. And suddenly I understand the inherent correctness of everything taking place and realize just how perfectly suited it is for me.

Question: And I do not regret anything?

Answer: There is nothing to regret because all of this is unfolding outside of me, before my eyes. It serves only to show me the steps that I must take within myself in order to perceive it correctly, agree with it, unite with it, and move further in resonance with it.

Question: In balance with it?

Answer: Yes, in harmony.
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From KabTV’s “News with Dr. Michael Laitman,” 4/29/26

Aaron is Israel’s right arm… We need to know that the right arm is regarded as Hesed [mercy], which is the vessel of bestowal. That is, he wants only to do mercy and bestow. By his power, Aaron drew this power to the people of Israel (Rabash, Article 1 “Moses Went”).

The spiritual degrees of Abraham, Isaac, and Jacob are Sefirot Hesed, Gevura, and Tiferet. Moses, Aaron, Joseph, and David are Netzach, Hod, Yesod, and Malchut. This article discusses a state in which it is impossible to advance in accordance with the guidance provided by Aaron (the quality of Hesed, the altruistic desire in a person).

It is written that Aaron is Hesed, mercy. But why? He is the left line, the domain to which the concept of Cohen (priest) pertains.

Consequently, it is believed that the Kohanim (priests) have a difficult, irritable temperament. But here, for some reason, it talks about the property of Hesed?

Rabash wanted to explain the path that Moses must traverse. Indeed, the article is called precisely that: “And Moses Went.” Where and how should he go? It is about advancing by faith above reason, because it is impossible to go by faith below reason.

What does faith above reason mean? It means that I accept knowledge, rise above it, and based on this, build my connection with the Creator in such a way that I treat all obstacles that come my way as if sent by the Creator. I make the correction of Hesed (mercy) on them and ask the Creator to help me use them, be above them, and stay connected to Him. In other words, I seek to build my connection with Him upon the foundation of these obstacles.

It turns out that all these hindrances are exactly the material with which I connect myself to the Creator. It says, “Bind the sacrifice with ropes until [it is brought to] the corners of the altar.

The altar represents the correction of the desire to receive at a high spiritual level. The cords (ropes) signify Aviut, spiritual coarseness or intensity of desire. This Aviut manifests specifically through the disturbances that arise from the desire to receive, from the side of reason.

Therefore, anyone who does not suppress their reason, but rather, while remaining above it, establishes a connection and demands correction from the Creator, ultimately achieves adhesion with Him.

Naturally, true spiritual work cannot take place in a state where a person merely experiences pleasure, for that is not work and does not require any exertion. It is only when a person reaches the level of Hesed (mercy) that we can say one rejoices from their work, because one has made the correction of Hafetz Hesed, the correction associated with Aaron.

This is why Moses always told Aaron, “Let us go to Pharaoh together.” This refers, of course, to approaching the Creator, but primarily, it signifies going together with his brother.

He performed the correction through the property of Hasadim and reached the degree of Hesed (mercy) through correcting the disturbances; he united with the Creator by faith above reason and reached the degree of Pharaoh, the capacity to wage war against his own desire to receive.

In this manner, you can advance forward time and again; it is by using and conquering Pharaoh, returning to him repeatedly until you pass through all ten plagues and merit to break free from Pharaoh’s dominion.

If a person does not become resilient in the face of obstacles, armed in advance with the quality of mercy, one will not need the Creator’s help to cope with Pharaoh. When one has no need for the Creator’s help, one has no means of getting closer to the Creator.
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From the Daily Kabbalah Lesson 4/19/26, Rabash, “Moses Went”

The most important thing for a person is to correct oneself along the path of life. Anyone who points out your shortcomings is doing a tremendous amount of work on your behalf.

In order to discover these shortcomings (let alone correct them, but at least simply to discover them) you will run into a vast number of serious obstacles, bang your head against the wall, and get yourself into all sorts of troubles.

People suddenly end up in prison, come out years later, start over again, and so on. But someone who can truly point out your shortcomings and you are able to feel them, understand them, become aware of them, saves you an enormous amount of suffering.

Comment: We consider such a person an enemy: he pointed out my flaws, he humiliated me.

My Response: Humiliation is a different matter. I can recognize my shortcomings and at the same time be grateful that he is showing them to me. But the one who says nothing or even praises me, perhaps he praises me maliciously so that I would not pay attention to my own correction.

Question: No wonder you always say that the one who criticizes you is closer to you than the one who praises you?

Answer: Yes. Of course.

Question: Do you truly feel that way?

Answer: Yes, I do.

Question: Do you actually listen when someone suddenly tells you something critical?

Answer: I very much would like to.
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From KabTV’s “News with Dr. Michael Laitman,” 4/28/26

Question: Why is our work called work in Lo Lishma if the goal of this work is the Creator?

Answer: A person who is in Lo Lishma, whether they want to or not, works for themselves. This means that both their work, their goal, and their effort is all only for themselves. When they attain Lishma, both their work and their goal change, and no longer the goal, but the work itself becomes the reward for them. Then everything changes.

I have exerted various efforts in order to bestow upon myself as well as upon you because I see benefit in it. Even if that benefit is of the highest order, so what? After all, I do all this because I feel it, me, myself. All this is connected with my “I.”

If, as a result of these efforts, correction comes from above, then everything within me changes. Bestowal for the sake of my own fulfillment disappears completely. What remains are “bestowal for the sake of bestowal” and “reception for the sake of bestowal,” and that is what I do.

Now the effort itself gives me satisfaction; I want to have the opportunity to exert it; I want this work, rather than having some other goal apart from the exertion of effort.

Question: What does a person who works for themselves in Lo Lishma think about? What must they reach?

Answer: A person working in Lo Lishma has many possibilities. There are many degrees within the state of Lo Lishma. We studied what it means “to mock,” and what it means “to hate.” There are different degrees here: working solely for oneself, working only so that another will not receive, and so on.
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From the Daily Kabbalah Lesson 5/2/26, Rabash, “What Are Banners in the Work?”

Question: What does “Atzmuto” mean?

Answer: We do not talk about Atzmuto. Atzmuto is something above the desire relative to us, above any relation to us. Whatever exists before His connection with creations is called Atzmuto.

Whatever begins from the point of connection with creations is called the Creator (Boreh). What does “Boreh” mean? Bo Re—come and see. This is already attainment, something that can be reached, seen, attained.
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From the Daily Kabbalah Lesson 4/17/26, Rabash, “What Is the Difference between Law and Judgment in the Work?”

Question: Do you feel absolutely all the stages that your students go through?

Answer: How could it be otherwise? When a child does something, does an adult not understand exactly what he is doing? Of course, I feel and understand it all. Everything below me on the earthly level is absolutely clear to me, except for the animalistic psychology, which can be concealed. And in the spiritual world, all the degrees, are mine.

Comment: When a child asks for something, let’s say, a toy car or a little airplane, he has some prerequisites for it, meaning certain internal things have already formed in him. He is not simply crying, “Wah-wah,” he is still reaching for something. And we are drawn to some abstract form that we cannot perceive at all.

My Response: Yes, that is why you have to turn to the Creator. While striving to attain the abstract form, you should ask Him to take a step toward you. You only need to reach that “wah-wah,” as you say, “bursting out of yourself.”

Very good! This is where the request, which is called “the gate of tears” appears, that I cannot do this myself! And that is all; the Creator will do it. He will give you this quality. No one is saying that you have to attain Him. You must give quantity and quality to the effort required.

Question: What exactly is this request to the Creator? Where does this cry come from?

Answer: From the heart. There is no need to say anything.

After you make many different attempts, a feeling will emerge inside that cannot be expressed in words. It exists in the form of the Psalms of King David. Rabash writes about this in his articles.

The thing is that until you attain this, you let these words pass by you. You have to come to them yourself. And suddenly, you will find yourself speaking in psalms. I am speaking completely seriously. A person who attains this level says exactly what is written.

He suddenly discovers these words within himself. Where did they come from? And where did they come from for King David? He ascended to this level and discovered the combination of vessels and lights in a state that forms precisely these words, such a matrix expressed through his vocal apparatus, through the brain, in such sounds.

Question: Is it like a code on a certain degree?

Answer: Of course. That is, the light acts within the desire. In The Book of Zohar, this is described beautifully! Through the device called the human of our world with his anatomical structure, the feeling is expressed in the form of such images of letters, such sounds. As a result, the person expresses what King David said.
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From KabTV’s “I Got A Call. Gate of Tears” 10/11/10

A covenant is defined as the process of separating ourselves from the vessels of reception, when we become similar to the properties of the Creator, GE, the vessels of bestowal. AHP deAliyah means that we try to extract the interaction between Malchut and Bina from the vessels of reception. This is similar to the AHP deBina that later prepares to influence Malchut.

If the AHP deBina possesses a power that it can transmit the entire light from above downward to Malchut , this means that the entire AHP deAliyah has been corrected. And after it has been corrected, GE and AHP deAliyah together can begin correcting Malchut itself.

But Malchut is not corrected through the making of a covenant or through the corrections performed by GE and AHP deAliyah as the property called “Israel.” Rather, it is corrected “in its own place.” A light comes from above and sanctifies Malchut as it is. As it is said: “The angel of death will become a holy angel.” And the pig will become holy, that is, kosher.

So what, will the laws of nature change? Will the pig suddenly lose the signs of an impure animal and become a ruminant like a cow? Naturally, such a thing cannot happen. The Creator does not change the original design. The laws of nature are constant and absolute.

AHP deAliyah will do its work and Malchut will be corrected in its own place. Thus, there will not be changes from the inclusion of Malchut in Bina; rather, the force of correction will come from Bina to Malchut. Then it will not be “Israel” that is corrected, but the nations of the world, and there will be no distinction between the future world and our world.

During correction, it is said that Israel has a share in the future world. Those who strive toward spirituality and are called “Israel” also have a share, but only a share in that state, in that place called the future world: in covenant with the Creator, in connection, in equivalence of form and adhesion with the Creator.

In the final correction, the future world will descend and become included within this world, and then not only Israel will have a share in the future world, but all created beings will possess that same state of adhesion with the Creator.
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From the Daily Kabbalah Lesson 4/23/26, Rabash, “All of Israel Have a Part in the Next World”

Question: How can we achieve a state where a prayer is not false?

Answer: All our prayers are false. When a person reaches the point where one can no longer raise a prayer, he enters the state of real prayer. Before that, all his prayers are false.

It is written that you need to always remain in prayer, as it is said: “May he pray all day.” We must strive to pray with all seriousness, out of heavy thoughts. Once they all come to an end, the time for true prayer comes.

We must realize one thing: everything we understand does not work at all. Our minds feel full. Imagine that you would leave this lesson satisfied, understanding everything, happy that you understood it, and were filled. In fact, you feel exactly the opposite: everything is dull, unclear, and in general, you have no idea how to walk this path.

What is the difference between these two states apart from the inner false feeling? It is deceptive because you do not know why you are given such a feeling.
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From the Daily Kabbalah Lesson 5/4/26, Rabash, “What Is Heaviness of the Head in the Work? ”

All our work is carried out only above reason. It is completely absent in the desire to receive. And although Kabbalah is called a science, this science is hidden. It does not stem from the nature of the desire to receive from which all our sciences are built: physics, chemistry, electronics, even psychology (although that is not entirely a science).

But what conclusion can be drawn from all this? No matter how much research we conduct, no matter how much we develop these sciences, they do not change us. We gain no real benefit from them.

Question: So, what does our “strengthening on the path” before the breakthrough consist of? To come to a state above reason?

Answer: Above reason means to receive advice from the Creator, to become included in Him and not in the desire to receive.

If while being within the desire to receive, I imagine some other state, which I call, say, the desire to bestow, it is still the same desire to receive. So, what is to be done? I must receive from the Creator something that does not exist within the desire to receive.

The sages say that all that remains is to carry out the preparation called “strengthening.” I must work with other people who are outside of me, egoistically, and then I will begin to discover that there is a great difference between my attitude toward them and my attitude toward myself. From the recognition of this difference, I will begin to understand who I am.

I have a “laboratory” in this world located within the desire to receive. In our nature, thanks to the shattering of the common soul, a unique possibility exists to see from within the desire to receive an analogy to the kind of difference that exists between the spiritual and material worlds.

It is said that the same opposition that exists between the material world and the spiritual world also exists in your attitude toward yourself and toward others. It is astonishing that within your egoism, you can see this and learn from it.

Nevertheless, if you study this egoistically, then it is psychology: how good I am, how polite I am, and so on. It becomes the kind of thing people like to take pride in: how noble-hearted they are.

But if you study this with the aim of somehow imagining your attitude toward spirituality, toward the Creator, then, as a result of the connection between the branch and the root, there appears within you a certain feeling called the point of recognition of evil.

From this point, you gradually begin striving toward adhesion with the Creator, as Baal HaSulam says: “I am lovesick.” But this comes only from the recognition of your attitude toward the friend.

What can strengthen us in this? The relationship between “I” and the Creator, “I” and divinity.

Question: But is this not concealed?

Answer: It is not concealed. Before my eyes stands a real friend. But if I accept him, then I work with him in order to find the point of my relation to the upper one. Otherwise, I have no other place for work. The reality surrounding me becomes as if a laboratory.
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From the Daily Kabbalah Lesson 5/4/26, Rabash, “What Is Heaviness of the Head in the Work? ”

Question: Is a person able to constantly hold onto the inspiration that comes from above?

Answer: A person must always hold onto one question: “Why am I in this particular state?” If they forget and lose this point, then, according to their nature, the desire to receive immediately overtakes and controls them.

Question: Can we hold this inspiration constantly for the sake of advancement, or is it something we hold onto only after completing the work?

Answer: This question does not correspond to reality. As long as I have not completed the work, how can I hold onto inspiration? Inspiration exists within the work itself. Can I make even a single movement without inspiration? It is my fuel.
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From the Daily Kabbalah Lesson 4/17/26, Rabash, “What Is the Difference between Law and Judgment in the Work?”

Question: Is the connection with the Creator expressed in prayer or in the answer to prayer?

Answer: The answer to a prayer depends on the prayer itself. There is nothing that we do not request from below; only the form in which the answer arrives takes depends on the requester’s level of development.

Let us say a baby is crying, he cannot ask his mother: “I want 30 grams of your milk, which you will give me by breastfeeding me. There are certain substances in milk that will make me grow.” The child does not know all the causes and consequences; he does not even know what he needs. He just cries from his unfilled lack (Hisaron), and the mother, guided by this cry, knows what he needs.

But if an adult were to start screaming in the street the way a baby cries in a cradle, no one will understand him while the baby’s cries are understandable: either something is bothering him or he is hungry.

An adult may have a thousand reasons to scream. He must express his cry in a very understandable way: what exactly does he want and why, what it will give him, and how he can ask others. He already has to somehow organize a connection with other people, because it is not natural.

We are treated the same way from above, depending on our level of development. But MAN, the prayer we raise is a complete request. That is, it is enough for a baby to just scream, because inside his cry there is already a request to the upper from beginning to end. And the upper understands this appeal and deciphers it.

The baby does not know why he is screaming, but the prayer he raises is MAN that contains all the information as if he knows everything one hundred percent. The same applies to spiritual work.
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From the Daily Kabbalah Lesson 4/19/26, Rabash, “Moses Went”

Adhering to the Creator is not a problem. There are many who do this both among Jews and among other peoples of the world. It is similar to intoxication.

Or, on the contrary, immerse yourself completely in reality and do not want to see anything. To drown entirely in the corporeal world or disconnect from it, that is all that people do: either drugs or limiting themselves to corporeal reality. And it is not a problem to remain in one of them, either in the first state or in the second.

The middle point between them cannot exist in a person if he does not grasp the principle of faith above reason at every moment. Otherwise, it is impossible, because based on his nature, a person immediately begins to lean in one direction or the other. By itself, this point does not exist in nature. Why?

Imagine that we have to ascend to a higher degree and remain on it with our Hisaron that we had on the previous degree. Is it possible? How can the Hisaron of the lower be integrated into the upper? This is incomprehensible according to what we study in Kabbalah. It is logical when the lower qualities are on the lower degree and the higher ones are on the higher degree.

How can such a situation arise when the lower one ascends to the higher degree? It is only if he becomes similar to it. But to remain with one’s lower desire in the higher object, that is in contradiction to the higher, that is unrealistic.

Therefore, we run away from this state; it is impossible to remain in it even for a moment. This will be possible only if a special force called faith above reason is present.
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From the Daily Kabbalah Lesson 5/4/26, Rabash, “What Is Heaviness of the Head in the Work? ”

When all of us, “as one man with one heart,” move toward the goal, and the group has truly prepared itself for such a state, this immediately leads to the receiving of the Torah. Naturally, before this there must be recognition of evil. Although recognition of evil will continue afterward as well, from that point the spiritual degrees begin.

A program called the desire to receive is embedded within us. What can we do? We can only accelerate its action. The program is already present; that is, egoism itself is already a program. We only need to set its frequency, like in a computer.

This is all that we must do in our work. We need additional speed, through which we move from the path of suffering to the path of Torah. It is precisely this speed that we attain. And the larger the group, the better. As it is said: “In the multitude of the people is the King’s glory.”

As a rule, egoism works within us according to the system of values of “for one’s own benefit and for reward.” I myself do not change my program. But if I see that spiritual pleasures are more important than material ones, then I understand that I need spirituality, though this may take more time.

Suppose I am sitting in front of a computer, and I must type something. My problem is simply to press the keys. Therefore, either I must initially wish to acquire some force that will help me press the keys, or I will be pushed from behind by blows—just as, for example, my mother used to shout at me when I was a child and I did not want to do something, and then I would begin doing it with increasing speed.

That is, I cannot escape this path. I will still have to press those keys. It is simply that if a person is foolish, they go by the path of suffering. But I will never be able to press a key without recognizing that it is important, that it is good. Even if no one compelled me toward such an action, I myself would eventually come to feel that it is necessary.
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From the Daily Kabbalah Lesson 4/19/26, Rabash, “Moses Went”

Question: What kind of honors can one use to pull oneself toward the goal?

Answer: We are talking about honors directed not at us but at the greatness of the Creator in order to raise the importance of the goal, the greatness of the Creator above one’s own ambition and vanity, which constantly strive to fulfill one’s innate desire to receive. They can be satisfied by a group honoring me, and I can also satisfy my own vanity.

If, instead of filling myself with various forms of honors in this world or the next, instead of fears for myself or my children or worries for the present or the future, I have a fear whether I have filled the Creator with the intention to bestow and I begin to pay homage to the greatness of the Creator, to the glory of heaven, then the greatness of the Creator will become more important than my self-love.

It is not that the Creator needs such adoration from me, but it gives me the opportunity to step out of my Kelim (vessels) and start thinking about giving. When I think about bestowal, the whole spiritual world passes through me, and I become one with it.

On the part of the Creator, His intention to please His creatures can only be realized in such a way that if I want to fill myself, I must first fill Him. If I fill myself first, then both pleasure and desires immediately disappear, as a result of which I find myself empty again.

In order to give the creation the opportunity to be infinitely and eternally filled, that is, to give us a sense of the eternity of our existence, the Creator has prepared His Kli, His need, for us as if He needs our attention and enjoys what we give Him.

Thus, working in the mode of bestowal, I begin to enjoy giving pleasure to the Creator, and the more I give to Him, the more I enjoy. This process can be continuous and last forever; this is called eternal life.
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From the Daily Kabbalah Lesson 4/17/26, Rabash, “What Is the Difference between Law and Judgment in the Work?”

What is an extra effort? It is applying an effort that is sufficient for you to be given a greater Kli and then it becomes possible to receive fulfillment. But how can I know that? That is why it is called work above reason.

I have no ability to work with any kind of control over this. Moreover, what does it mean that I can evaluate my work? After all, I am supposed to work without any reward, without any criticism, without anything.

If I want to rise to a higher degree, then I must now exert efforts without asking for any payment for it, simply give everything to everyone. Why? Because I want to ascend to a higher spiritual degree. So, ascend, do it. But it is impossible.

The surrounding light corrects me to some extent now. It holds me by giving me a certain illumination at a particular spiritual level of life. Now I want to awaken it so that it will send me an even greater force. But first of all, why would I even want this? After all, on a higher degree, I must renounce many things, want less for myself, and give more. How can I do this?

This means that I must once again take some of my egoistic desires and correct them. With what force can I do this? The surrounding light does not yet shine upon me and does not give me these forces. I must first make an effort.

And of course, my efforts are in Lo Lishma. That is, I awaken upon myself an unnatural action that is not embedded in my nature, and I awaken it indirectly. I cannot do it directly. If I could slightly open the tap of the surrounding light so that more of it would come to me, if that were in my power, I would already have acquired bestowing Kelim. But I am not capable of doing that.

So how can I still influence the turning of this tap so that it opens and corrects me more? For this, there are indirect actions that I perform without understanding. I do not even understand what I am doing. I can never cut myself off from my desires.

How can I do this if I am within this nature? Therefore, the work takes place when one “walks through the desert.” There is the concept of “banners” (under which banner one stands), and the Torah portion itself is called Bamidbar (In the Desert). We work in Lo Lishma, and through this, we come to Lishma.
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From the Daily Kabbalah Lesson 5/2/26, Rabash, “What Are Banners in the Work?”

Question: On the spiritual path, a person discovers, time and again that when they ask for something specific, they receive something completely different.

Answer: Even if I am engaged in spiritual work, say, on degree “X,” then for me, “X + 1” equals infinity. I am not capable of doing, thinking, or feeling anything that belongs to that degree. I have no screen; my desire at the degree X + 1 is a Klipa. How can I take those desires and want the opposite within them? It seems unnatural to me; it does not correspond to my nature.

Suppose that now you live, you have a room and some clothes. To renounce all of this now means that you would relinquish everything, give up your room, your clothes, and be content with just one pair of trousers and one shirt. There are people who live this way. You wouldn’t even need the room anymore. You would be capable of giving it all up.

Now, let’s say you have made this correction, and instead of one room you are given a good apartment, full of all kinds of comforts and nice things. Your car is parked outside of the building. But you are told, “All you need is a shirt and pair of trousers. Why do you need all this? Why do you need such a large apartment? There is plenty of space in the yard. Give it up.”

In other words, time and again, you find yourself in a state where you have no strength to carry out corrections, and no possibility to ask for these corrections to come to you.

Question: But couldn’t you say: “I gave up the apartment, and now I received a palace in return”?

Answer: No. The fact that you gave up the apartment is true. Subsequently, you do receive a palace. But since you receive it in the left line (uncorrected desires), you feel that this palace is bad for you. If you were simply to enjoy the palace, you would descend into the Klipot, you would forget about Kabbalah and forget about the purpose of creation.

Within the surrounding light you reveal what this palace really is. It does not come to you as even greater pleasure. Otherwise, everyone would give up something small in order to receive something greater.

Spiritual work is never a direct path to correction. We have absolutely no direct approach to it. In our work, everything happens indirectly.

I am given the possibility to evoke this, to be its cause. But the work itself is done from above. That is why it is such a complex matter. I do not feel that I am working because I am not working on the correction directly. I do not feel that the Creator relates to me in a straightforward way but always through such unpleasant, difficult revelations. Sometimes there are pleasant ones, but only to give me strength.

A person who works correctly and truly advances feels revelation and some small illumination only for a very short time. These illuminations that show them something are revealed for very brief moments, say, five minutes a day. All the rest of the time they work through effort. And this brings benefit until the effort itself turns into light.

If the effort is truly for the sake of bestowal, then there is light, there is pleasure from the effort itself. In such a case, this effort becomes clothed in the light of Hochma.

Just consider how opposite we are to bestowal, in our Kelim, in our preparation, in our sensations, and in our thoughts. See how, through the Klipot, we are pulled toward correction.
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From the Daily Kabbalah Lesson 5/2/26, Rabash, “What Are Banners in the Work?”

A person striving for spirituality sees to what extent they are opposite to the Creator, and that they have no possibility to change themselves on their own to acquire the opposite form. Only help from above can bring about this transformation.

And then, from these painful reflections, he turns to the Creator. Afterward, one understands that this opposite form and the true form that he must receive if the Creator helps him, were revealed in him intentionally so that he could feel them in himself. This is not simply so that he would feel bad in one and good in the other and would feel these states as good and evil, but so that as a result of this clarification, he would want to adhere to the Creator Himself.

Both of these forms, which seem so opposite to a person and are perceived in this way by his senses, are in fact only a means to merge with the Creator.

The truth lies above these two forms. In contrast to the status of the Creator, who exists above these qualities, if a person casts aside his attitude toward his own state either because of frivolity or due to the heaviness of thoughts, then he as if disappears from spirituality altogether.

There is no intermediate state between frivolity and seriousness. This is the state of an ordinary person from the street who in no way correlates his qualities with the qualities of the Creator. In spirituality, this concept does not exist.

From here, the conclusion is that our most important work is to come to a prayer, which is called work in the heart. But it is carried out precisely with seriousness, because seriousness is not that I see my qualities as the opposite of the Creator and wish to correct them, but a level above that. Because I see it this way, understand it, and strive to correct my qualities, I submit to the Creator and accept His advice to go and correct them by faith above reason.
[356284]
From the Daily Kabbalah Lesson 5/4/26, Rabash, “What Is Heaviness of the Head in the Work?

Pharaoh (Paro) stands opposed to the Creator, he resists Him. Moses, the point in the heart within us, stands between them. The dispute between Pharaoh and the Creator is conducted through the point in the heart. All our other desires should simply obey it. In the same way, a person must obey the group.

Therefore it is said that on the day of the exodus from Egypt, “You became My people.” And before that, there was no such thing as the people of Israel.

This outcome, the acquisition of a screen, occurs inside a person when he receives correction due to the influence of the upper light on him. During the exodus from Egypt, the light GAR deHochma comes.

Only with such a strong light can the Kelim be prepared to exit from the desire to receive, which is called the passage of the Final Sea (Red Sea).

This can only be done through unity. Many friends come together, unite, become a “people,” that is, one single vessel, a Kli, and then the light comes from above that can lead us out of Egypt.

Therefore, love between friends, unity, and the capacity to yield to each other are absolutely necessary. The indispensable condition is that the desire of each individual must merge with the desires of all the others to create a common desire that corresponds to the state of Passover (Pesach).

We belittle and subdue our material egoistic desires; we cast aside all our petty calculations with each other, single out, and we isolate and connect only our desire for spirituality. We unite all our points in the hearts so that they form one common Kli, which will be sufficient to truly pull us out of the bondage of selfishness and to merit the light of correction coming from above.

When leaving Egypt, all the work that a person has done over the many years of the preparation period comes together, and its results are summed up. Therefore, we must unite and achieve the necessary measure. And if we can do this, then the lights of Passover, both materially and spiritually, will influence us so that we will actually be worthy to approach spirituality.
[355240]
From the Daily Kabbalah Lesson 4/8/26, Rabash, “Come unto Pharaoh – 2”

Question: What does it mean to respect the evil inclination?

Answer: It means that we should respect the work of the evil inclination, to observe with what punctuality and meticulousness this “angel” works on us in pursuing the objective of awakening, time and again, in the correct direction. The method of its work is opposite to what we are supposed to do, yet at the same time it works on us constantly and continuously. This is truly remarkable. One can learn from it.

We must be vigilant about how these things manifest and understand that they come not from my own nature, but from an external force within me that constantly awakens me in a direction opposite to the Creator. And if I continually act in opposition to it and turn toward the Creator, I am , in that very act, reaching out specifically to Him.

It is the evil inclination that leads to this, according to its quantity, quality, and character, and according to the sequence of actions, thoughts, and desires it evokes. Cell by cell, it builds my spiritual Partzuf.

Question: Are there breaks in its work?

Answer: There are no intervals or pauses in the evil inclination. It is our spiritual gene and it is undergoing development. Since the shattering of the vessels occurred, it pulls us in various directions opposite to the Creator. Our task is simply to correct our intention regarding this gene. Once we do, it will develop properly.

Essentially, it has been developing all along as a simple Reshimo, and now it begins to expand more and more, like dough. We only need to give it a form.
[355330]
From the Daily Kabbalah Lesson 4/9/26, Rabash, “It is Forbidden to Hear a Good Thing from a Bad Person”

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PublicationsArticles on current events, culture, popular science, relationships and more, presented from the unique perspective of the wisdom of KabbalahThe content is based on talks given by Dr. Michael Laitman and is written and edited by his students.

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Sign in to like, save and subscribe to videos

Publications
Articles on current events, culture, popular science, relationships and more, presented from the unique perspective of the wisdom of Kabbalah
The content is based on talks given by Dr. Michael Laitman and is written and edited by his students.