Publications

Talks about the Steps of the Ladder, Part 261

Does the Study Material Change When We Cross the Barrier?

Beyond the barrier, the study material becomes reality itself. What does it mean that beyond the barrier we have a screen of a certain measure? Suppose we have a screen over all our vessels, and while we study and read, our screen works in us according to what we read because we are connected to the book, to the light from the same degree on which the book was written. This light comes to our screen and they operate together. They carry out what we read, and we are present in those very actions.

It is not that we ourselves know how to do this. It simply happens within us, as though we are watching a theatrical performance, or as though we are reading a magic book in which actors appear on the page we are reading and begin to perform in vivid color. We immediately live the reality we are reading about. We attain it immediately.

In our present state, if we intend correctly during the study, we attain surrounding light. We do not actually feel how it shines on us or to what extent it illuminates one particular sentence compared to another. We can go through an entire page of The Study of the Ten Sefirot, and the surrounding light will change in all kinds of ways without us sensing it.

We are like a cat in a room of a musician who is composing a symphony. The cat lies in the corner of the room and does not care about anything, as though it hears nothing; whatever it hears is insignificant to the cat. It is simply on a different degree. The musician performs magnificently while the cat sleeps and feels nothing. That is, when the light comes to the screen no longer as surrounding light but as inner light, the light and the screen perform the action. There is a clear order to these actions: we are provided an example of how to perform, and we do so.

There are things that we attain, and there are things that we do not attain, and we speak about them, as scientists do in our world. Among them, are those who harbor hatred for each other.

Do you know what the envy of scientists is like and the depth of the hatred involved? It represents the most highly developed ego in our world. The same thing happens in spirituality at very high degrees, because this does not concern the realm of animal desires, money, or honor, but the realm of knowledge, of my “I.”

It is not that I bought some car, and you bought a bigger one. That is not what we are talking about. Here the envy is in attainment, the most significant thing that can exist in a person. Just look at what they do to one another in this world because of it!

And in spirituality, one who rises higher may see different causes than one who is at a lower degree.

Suppose you were to write down what you have gone through, and part of it might be something you have not yet experienced, but you present it as the underlying causes, as something that merely organizes the state you are in. Just start writing, and you will see that this happens to a person constantly.

What you have personally experienced is the truth, because you cannot argue with one’s own feelings: what has clothed within the Kli is not in question. But if you begin to speak about the causes, about what is above this—and you will undoubtedly speak about that as well, even if you are at a small degree—you can be mistaken in this. Therefore, no one has the right to publish anything, and not only because of the politics in this world, but because he can be mistaken in spirituality in a very fundamental way.

With someone who has not crossed the Machsom, even more so; he should be very careful about what he writes.

But even after the Machsom, you can write only about the degree you are on. And as for what may be above this, someone will come from the next incarnation and shatter all my assertions. In fact, throughout life, this is exactly how it is, and not otherwise. Therefore, there is no certainty; it exists only up to a certain degree.

But we do not need anything more, because in reality, it is not important. What do I care about the higher causes, whether I am mistaken about them or not? We see from our own lives that whether we are mistaken or not, it changes nothing. Ultimately, only the amount of effort matters, not whether you understand it intellectually or not.
[360235]
From the Daily Kabbalah Lesson 8/10/26, Rabash, “What Is the Gift that a Person Asks of the Creator?”

Comment: As far as I know, ordinary religious people have the greatest desire to receive.

My Response: The Book of Zohar says such a person wants to “swallow” this world to some extent, so he and his children will be happy here. He also wants to be happy in the next world. It is like he is contributing to the “world-to-come fund,” so something is left for afterward.

This is a natural human desire that cannot be considered bad. This is how a person works if he has not come to genuine work for the Creator, and this is how the masses work. People follow the commandments, do everything necessary, and the truth is, this is how it should be; the framework is needed anyway.

Until a person reaches a high stage of soul development, when he needs the upper one, to really approach religion in the middle line, they will be religious at a level below the middle line, which is called Domem de Kedusha (the inanimate level of holiness or the holy still).

Below the middle line, before development begins in it, there is a point called a religious person in the sense of this world. You see such people, for example, in Bnei Brak [Israel]. This is an inanimate level of holiness, and that is good. Such a person fulfills the Torah and the commandments through the material actions of this world and hopes to receive reward in both this world and the world to come. Everything is in order.

They should not be told what true correction is because they are not yet able to come to it. “Do not put obstacles before the blind.” You just need to not interfere with them and protect them, as Kabbalists have done for all generations. After all, all the holy books were written by people who attained spirituality, Kabbalists, who wrote in such a way as not to touch the people, taking care of them, as they say, “wearing gloves.”

What can you do if so many people have not yet reached development as part of the overall advancement of mankind? We must wait. Man has lived on Earth for tens of thousands of years, and you can see how it manifests: from the time of Abraham to the present day, only a few have really sought to come to religion through the middle line. And without desire, nothing can be done.

Once a person starts wondering, “What is the meaning of my life?”—meaning life in this world in general—and is already striving for spirituality to experience real life there, you can already talk to him. Before then, do not touch him because he will not understand you. His desires, his inner part, are not yet ready to accept anything.

Therefore, if a religious person, what is called a “Jew,” wants to fulfill the Torah and commandments as he was taught, and receive reward for it, please, it is very commendable; this maintains him as a part of the people, saves him for the next correction, which will come when the Creator slightly illuminates his point in the heart. Then he will feel it and begin to develop.

The religious unknowingly think that I am against them and that something is wrong here. I am not against them; we do not touch them at all. We only want to gather those who already feel a point in their heart, who are wondering: “What is the meaning of our life in this world?” for whom such a life has no meaning. For them, we have an answer: Each of them has been chosen to begin their own personal correction.
[360322]
From the Daily Kabbalah Lesson 8/12/26, Rabash, “One Should Always Sell Everything He Has and Marry a Wise Disciple’s Daughter”

Question: It is written that a person must become convinced that he is incapable of doing anything about their state, and then turn to the Creator. Where does the stage of restriction (Tzimtzum) come into this?

Answer: Restriction occurs after a person has fully realized their state. This is described in the story of the exodus from Egypt. Restriction occurs when a person receives strength from above, after he himself, through his own efforts, has come to recognize the evil.

As it is written in the Torah, he experiences the “seven years of plenty,” followed by the “seven years of famine.” Initially, he believes that by receiving, he will fill himself and achieve all kinds of success, seeing some benefit in this. But then he sees that the spiritual development of his desire to receive leads, on the contrary, to this desire becoming empty. This is manifested as weakness, an inability to do anything, a lack of desire, apathy toward this world, and it seems we do not succeed in it. Naturally, a person resists this state because otherwise he would simply leave the path.

And then he reaches the state of “Pharaoh,” when the “plagues” overtake him. In other words, we do not despair in our work; rather, we enter a period of blows. If it were not for these blows, we would in any case be prepared, so to speak, to quietly die. However, these blows come in order to clarify the point of “Moses” in relation to the point of “Pharaoh” within us. Both begin to grow from the state called the “seven years of famine.”

But this is only on the condition that, during these seven years, a person “builds Pithom and Ramses”; that is, he sweats and labors, even though he feels that he is in a bad state. And then, upon completing this entire process of opposition between Moses and Pharaoh, a person reaches the point where he “flees from Pharaoh.”

At that point, he already goes, to some extent, above reason: He agrees to flee from his desire to receive “in the middle of the night,” simply so as not to touch it to the extent that he has recognized it as his ruler. And all of this is still before the Machsom! A person has discovered how much evil his desire to receive causes him.

Then, according to the principle “I labored and found,” he receives the strength of restriction from above. But one must always understand to which degree the particular strength of restriction that he receives corresponds. When leaving his Egypt, he receives this strength at the very lowest degree: it corresponds to the desire to receive that he developed in “Egypt” during the “seven years of plenty” and to the evil that he recognized during the “seven years of famine.”

In other words, this is still a very small desire to receive’ you could say, one corresponding to this world. As Baal Sulam says, if we take all the desires of this world, they will be like a spark, a “faint illumination,” in comparison with spiritual desires.

Therefore, a person still lacks the degree that would enable him to hold himself in spirituality even at the smallest level. This is the “crossing of the Final Sea,” the “three days in the desert.” Nevertheless, the exodus from Egypt is already birth, the birth of the screen.
[360494]
From the Daily Kabbalah Lesson 8/17/26, Rabash, “What Are Commandments that a Person Tramples with His Feet”

Question: On one hand, it is considered that in spiritual work one needs to have a great Hisaron (deficiency, desire), and on the other hand, faith. What are these two poles?

Answer: These are two opposites. The point in the heart is neutral. It is the beginning of the middle line and it is positioned in relation to the light, which always comes into the middle line. And the two opposites, the two extremes, are the qualities of the Creator on the right and, as it were, the qualities of the creation on the left.

These two forces, receiving and bestowing, have been given to you so that you can begin to use them within yourself in the proper proportion. To the extent that you are able to take from the right line, you should take the same from the left line and correctly combine them so as not to be dependent on either one, while constantly being aware that these forces within you are needed in order to attain the goal.

We should use them only in this way. Otherwise, I have no need for them—neither the quality of receiving nor the quality of bestowing. If I use them without a purposeful intention, then I am simply in a Klipa (shell. impurity), either on the right or on the left one. Their proper use occurs when I am between them and want to attain the middle line.

The middle line means that I, and the action I am performing at this moment in order to combine the right and left lines, and the Creator whom I want to attain are all connected together at a single point. In this way, I truly perform the correct action and build the middle line.
[360378]
From the Daily Kabbalah Lesson 8/13/26, Rabash, “What Is Do Not Add and Do Not Take Away in the Work?”

Question: Let’s say a person reaches a point where he condemns the Creator because he is suffering. The Creator sent him this state, and he does not agree with it. What does it mean that he must now find a reason to justify the Creator?

Answer: No! If I have received something from above, first of all, I notice that I feel something. Then I suddenly remember that what is happening to me came from the Creator. Then I analyze if what I received from the Creator is good or bad? And then, once it has already happened, do I feel that it came specifically from Him?

Perhaps the phenomenon itself is felt as bad by me, but when I remember that I received it from the Creator, it changes for the better, because I begin to see a purpose in it, and there is some justification for it.

Now the question is: What do I think in this situation? I can think that I am receiving blows from the Creator, but then He will somehow compensate for it later. Is such an attitude toward the Creator justified? Is His governance considered good? Or should I reach a state where I truly feel this governance as good, since in His world there is no evil?

In other words, I have to come to a state where I do not perceive evil at all, because if I feel bad, consciously or unconsciously, I blame Him. The bad feeling itself implies that the one who causes it is bad.

Now I must make a calculation: Do I want to feel good for the sake of feeling good, or to avoid not labeling Him bad? And so on. There is something to analyze here. Here, a person goes through a Tzimtzum, a restriction.

What is restriction? It means that how I feel it does not matter to me. The main thing is that my attitude toward Him is good. And then a transformation takes place; no matter how much adversity I face, I feel good.

Otherwise, how can a person enter a state of perfection and eternity? How can one reach the state that Rabbi Akiva was in, when his skin was being flayed alive while he was reciting “Shema Yisrael” (“Hear, O Israel” ) at that time?

Was he under anesthesia? How could he recite the prayer, meaning, be at such a level of adhesion with the Creator, of eternal love and perfection, while enduring such pain? He attained such a degree where his skin, the final degree of Malchut, was being torn away, yet he united that act with “Shema Yisrael,” with the intention for the sake of bestowal. The skin being flayed from his face represents GAR de Hochma, the highest levels of the light of wisdom. That was the correction he achieved!
[361945]
From the Daily Kabbalah Lesson 9/8/26, Rabash, “What Is, ‘Every Day They Will Be as New in Your Eyes,’ in the Work?”

Talks about the Steps of the Ladder, Part 260

Why Do We Study Kabbalah Before the Barrier?

Before the barrier, we study Kabbalah because through it we can acquire a screen, an intention of Lishma. This is the only reason for studying. Of utmost importance is that such study should bring us to Lishma. The means itself is unimportant. A means is required in order to reach Lishma, and Kabbalah is the single appropriate means.

Baal HaSulam explains that studying Kabbalah books, of all the holy books, awakens the greatest surrounding light. It is possible to awaken surrounding lights by reading any of the holy books because all these books were written from a spiritual degree, and those who connect to them with the intention of reaching Lishma, spirituality, receive surrounding light through them from that same place. Of all the holy books, including the Tanakh, Gemara, books of laws and Halachot, legends, Prophets, and so on, the language of Kabbalah and the books of Kabbalah awaken the greatest surrounding light, and therefore we use such means.

We need Kabbalah because we need a means for attracting the surrounding light. Why? This is because the surrounding light brings about a screen, or in other words, an intention of Lishma. While many understand that we need to reach Lishma, the problem is in the interpretation of Lishma and Lo Lishma.

What is the state in which a person finds himself in the boundary layer at the crossing of the Machsom? We need to know what states arise so that we can monitor ourselves and understand whether we are already there or still here.

We are not speaking about the heavens suddenly opening, or about certain forces, lightning, angels, and so on appearing. We are speaking only about an inner sensation: whether a deeper vision of the universe is being revealed to us, a vision beyond its boundaries—the forces that govern it, the general thought, plan, and will, and about how this is sensed by us.

All this arises within a person, subjectively, while outwardly nothing changes. The world remains the same and has no idea that one of its inhabitants has entered a degree of direct connection with the Creator.

As Maimonides writes, the world continues to exist just as it does now. Moreover, he writes this about Gmar Tikkun, the very last point of correction, when not only one person but all people attain the highest point of existence—eternal and perfect.

Our world seems so defective, insignificant, dirty, incredibly small, and suffocating. But, in fact, we will see that this is not so at all; our perception will change.

Thus, nothing changes around a person; his worldview and sensation change. The crossing of the Machsom itself consists of several stages. This transition fluctuates: a person is sometimes above his egoism and sometimes below it. This happens several times, alternately. Then the final and complete breakthrough occurs.

At the beginning of the crossing of the Machsom, a person’s state can be compared to being in water. Sometimes he is above the surface and sometimes below it; he seems to plunge into the desires and thoughts of only this world, into thoughts about himself, for himself, and using others for his own sake.

In other words, this is what we think: “I should work for the group, connect with the friends, study…” But why should I do it? So that I can advance. This state is called “below the Machsom,” and this is where we are. The second state is when a person is, as it were, above the surface of the water.

Then he understands that all egoists are like children, because they were created this way by the Creator. They are not to blame for acting as they do. Therefore, the Creator is completely lenient toward them, because He is the one who created them this way.

And one who rises above the Machsom, as above the surface of the water, begins to feel within himself that he wishes everyone well and wants to help them. He feels the need to relate to everyone as the Creator relates to them, because rising above the Machsom means adhesion and becoming similar to the Creator’s thoughts.

Then he begins asking the Creator to show him how He relates to humanity so that he may become increasingly similar to Him. He does not want to rise merely for the sake of rising, but in order to justify the Creator’s plan concerning all humanity.

He begins to feel the need for this justification. He is afraid that he does not yet understand or recognize how the Creator relates to everyone and that, somewhere, perhaps, he even disagrees with Him.

The state after the Machsom is when a person already desires a greater revelation of the Creator, not so that it will be pleasant for him to see how everything in the world moves according to one system, but in order to justify the Creator. Although he cannot truly justify Him, he desires to do so because, by this, he brings Him contentment.
[362187]
From the Daily Kabbalah Lesson, 9/29/26, Sitrin Convention, Sukkot 2003

If a person wants to cross the Machsom, he must leave his “self”: I do not exist; I am outside myself; I am leaving myself. Kabbalists do not speak or write much about this method of drawing closer to the higher degree and becoming similar to it because there is a danger here that people will be carried away into all kinds of fantasies and illusions and begin imagining that they are already floating somewhere out there, though no one knows where or how.

Such imaginings may be practiced only together with actions within the group, through joint actions in relation to the friends. Simply sitting and fantasizing about these matters is not recommended because it would be an action detached from reality, carrying you somewhere unknown, and where you would eventually find yourself would be impossible to know.

But imagining oneself as leaving one’s “self,” I do not exist, I am present in the thoughts and desires of others and act only in accordance with their thoughts and desires—is our very first exercise. As soon as a person becomes capable of performing such an action upon himself, he begins to sense the others rather than himself. He begins clearly to see one single force throughout the world that governs everything.

Why does he begin to sense this? Because he has left himself, become included in this force, adapted himself to it, and united with it, since its principal quality is also the absence of a “self.” Then the person sees that absolutely all people in the world—the wicked and the righteous, the capable and the foolish, the savage and the civilized—all simply carry out one thought.

No one has any personal desire or personal movement; everything is determined by one intention, which simply exists in the world like a field. Everything and everyone move only in accordance with it.

Each person is a mechanism that operates in a state of maximum fulfillment with minimum expenditure. And this mechanism automatically takes its place each time, acting in accordance with this field.

This field is called the Creator. More precisely, it is not yet the Creator, but the manifestation of His governance in relation to all those who are in this world. A person begins to see that everything operates according to one law, one rule, one will. To the extent that, he has shed his “self,” he unites with this thought and this will and wishes to enter further into the Creator’s field, he begins to see how everything in relation to him becomes good.

Naturally, nothing changes in relation to him; he simply begins to see how good it truly is. He sees that everyone else carries out this thought because his thought and the Creator’s thought have merged into one. He sees that everything in the world is done for his sake and for his benefit.

And even if, in his opinion, something harmful is happening, he still understands that it is not bad; it is simply impossible to act otherwise in the states in which people find themselves. Therefore, he approves of and understands them so completely that even if someone were to approach him and threaten his life, he would be unable to oppose him with anything. He loses his “self” to such an extent and feels that everything happening around him is absolutely correct.

I give such extreme examples, which are not yet entirely clear to us, only so that they may give us some understanding of what it means to rise a little above the Machsom. They are intended to let us sense, at least slightly, this boundary crossing from there to here, and back again.
[362183]
From the Daily Kabbalah Lesson, 9/29/26, Sitrin Convention, Sukkot 2003

Each of us possesses all kinds of qualities. Some seem good to us, others bad; we agree with some and disagree with others.

Many of our traits are unknown even to us. We discover them within ourselves and are horrified, or, on the contrary, perhaps we feel pleased by what we uncover. We have qualities that we conceal from ourselves; we are ashamed that they exist in us, so we hide them deep inside.

We also present ourselves to ourselves in a certain way. A complete revelation of ourselves could cause such suffering that a person simply would not be able to continue existing. Therefore, we constantly maintain ourselves in a false but comfortable state.

But suppose we imagine what our nature truly means; we are horrified; what next? Are we even capable of correcting ourselves?

An ancient prayer says: “God, grant me the strength to change what I can in my life. Grant me the courage to accept what is beyond my power to change. And grant me the wisdom to distinguish one from the other.”

This is a proper, practical way of addressing life. It concerns an ordinary person: show me what I can do and I will know where I can apply my efforts; show me what I cannot do—why should I keep banging my head against a wall if I cannot change anything anyway?

In other words, let me see this, and give me the strength to work on what I can change. If only I knew correctly what I can change and what I cannot, and could relate wisely to the difference, life would already become much easier.

But this prayer speaks not merely about a peaceful, everyday level of life. It speaks about the fact that, despite everything, we must completely correct ourselves. How can we complete this?

I can say one thing: until a person begins to sense the Creator, before the Machsom, not yet in an explicit form, but as an implicit manifestation of the general plan, the common field of love permeating and guiding everything, there is no hope or possibility that anything within him will change.

But how can we correct ourselves? We cannot! Only the manifestation of the Creator can help us: the revelation of the light, the sensation of the world in which we live, and the realization that behind everything we currently perceive stands one, unique, constant, and benevolent governing force. Until we sense this, we will not want to become like it. But as soon as we do, we begin to correct ourselves to that extent.

Here we can draw a very important conclusion: A person must never think that he has to correct himself, because this is impossible. No one expects us to pull ourselves out by our own hair from the swamp in which we are trapped. Only to the extent that the Creator is revealed to us and draws us toward Him do we become corrected.

Therefore, this is the only thing we should think about and strive toward. But we should not strive toward it because “it will be good.” We should strive because we want to resemble Him, because we desire to be like Him in relation to humanity and to creation.
[361978]
From the Daily Kabbalah Lesson, 9/24/26, Sitrin Convention, Sukkot 2003

Talks about the Steps of the Ladder, Part 259

What Is the Reward of the Next World?

Does every person know what the reward of the next world is? What do we labor for in this world? This world is like a corridor, and when we enter the next world through it, we receive everything there that we earn in this world. Prepare yourself now, receive later. In this world, it is impossible to receive any reward. There is no reward in this world; it is only in the next world, as it is written, “There is no reward for a Mitzva in this world.”

The problem is in the interpretation of “this world” and “the next world.” “This world” means that we hold intentions to receive. “The next world” means that we hold intentions to bestow. Baal HaSulam writes in one of his letters that we attain both this world and the next world while we are alive, during our lifetime in this world. They are simply two states. One is without a screen, and the other is with a screen.

Question: What is “awe of heaven”?

Answer: Awe of heaven is the fear that I will not fill His Kli (vessel). What is “His Kli“?

To the extent that I understand who the Creator is and how important He is to me, then in accordance with His importance, I build Hisaron (a lack), the need to fill His Kli, to bestow to Him. I am afraid that this Kli will remain empty; I have a fear of not filling it. This is called trepidation before heaven.

Everything is inside the Kli, in the desire to receive, only in different forms and in different attitudes toward fulfillment. Both receiving and bestowing, the past, the present, the future, the feeling of time, and all kinds of pleasures: money, honor, knowledge, spiritual or material, no matter what, everything refers to the Kli, to the feeling within it.

As a result, all that remains is the feeling of how full or empty it is. And we call our attitude to this state fear, awe, trepidation, or, on the contrary, pleasure and other feelings. Everything depends only on the degree of the filling of the Kli.

Maybe the Kli itself does not even exist. For example, fish are not afraid of what will happen to them tomorrow, whereas you think about it. Fish do not have a Kli in which there can be a sensation of the future. In fact, we do not have a sense of tomorrow either, but we are now, in the present, feeling fear of a possible tomorrow.

Let us say that tomorrow you will not be able to pay for your apartment, and you will be evicted. You are already afraid; you are already worried about it today. Fish do not have such a concern.

Animals have no worries about this at all. Their Kli is not developed in this form, they do not feel the past and the future. But even when you feel the past and the future, you feel it in the present.
[361112]
From the Daily Kabbalah Lesson 8/27/26, Rabash, “What Is the Work of Man, in the Work that Is Attributed to the Creator?”

Question: How should I conduct myself with people I have known for many years?

Answer: Does the fact that I have known them for many years oblige me to sacrifice my life for them? In my life, there is nothing more important to me than what I attain in it. Being together with these people, I am as if serving them: I justify them, I must value this game. What for? If this is important to you, then by all means. And if not, then do not. You have to decide. This is your life, not mine.

Therefore, the question “What is the meaning of our life” should constantly awaken in a person, with every inner definition (Havhana) that he grasps in his life.

By this, he asks: “How do I relate to this factor? Does it bring me closer to the goal? Is this important to me, or is there something else more important?” And in this way, each time, a person advances. If you want to settle for this kind of society, please, do. Free choice is in your hands.

When I visited abroad, I would find myself at formal dinner parties. It was like a puppet show. So what? Could I really participate in that? Out of necessity I might sit through one or two evenings and make conversation, but that’s it. I do not understand: am I supposed to serve such societies? Am I supposed to bend to their ideal?

Question: I do not feel that I am bending.

Answer: If you do not even feel that you are bending your opinion to theirs, that is bad. Does it not seem to you that they are small children? They are undeveloped. So, if you want to be like them, stay with them.

This is some kind of indecisiveness: “I would still like to remain in kindergarten.” About such a person we say: “A fool.” If he should be studying at school but still wants to remain in kindergarten, then he is a fool. Every child, if he is healthy, wants to grow up. Do you remember how, as a child, you wanted to grow up? And now you want to be small, as it is said: “What should be done with children who have grown old?”
[360729]
From the Daily Kabbalah Lesson 8/18/26, Rabash, “What Are “Blessing” and “Curse” in the Work?”

There comes before us a second saying, even more conspicuous, about a convert who came to Hillel (Shabbat 31a) and told him, “Teach me the whole of the Torah while I am standing on one leg.”And he replied, “Anything that you hate, do not do to your friend” (the translation of “love your friend as yourself”), “and the rest is its commentary; go study” (Baal HaSulam, Matan Torah [The Giving of the Torah]).

If I already fulfill the rule “love your neighbor as yourself,” do I need to add anything else to it? Perhaps some kind of springboard, an intermediate degree between my corrections and my relationship with the Creator?

“No,” I am told. “You do not have to do anything regarding the Creator. On the contrary, leave Him alone, completely leave Him alone; do not begin correcting your relationship with Him. You want to become closer to Him, to become better? This will not help you. You cannot do anything with regard to Him.

But you have your neighbor, and if in relation to him you carry out all the corrections and reach such a degree of love that it no longer matters to you whether it is you or your neighbor, then by this you will completely correct your relationship with the Creator and rise to His degree.”

Thus, it is not only that the commandment “love your neighbor as yourself” is the general law of all reality according to which the Creator relates to the created beings.

We say about Him: the Creator is good and does good to the bad and the good. This is how He relates to the created beings.

Therefore, for me to become similar to His love for the created beings is contained within this statement, within this law of “love your neighbor as yourself.” In other words, they are one and the same.

It is the same motto, the same law, so much so that once I fulfill this correction, I no longer need any additions in order to attain equivalence with the Creator. In this, I completely correspond to Him, am equal to Him, and become similar to Him.
[362445]
From the Daily Kabbalah Lesson for the holiday of Sukkot 10/3/26

Question: If a person is in a place where they cannot work with Baal HaSulam’s books, does it mean he will not be able to advance?

Answer: If people around the world have a yearning for spirituality, but they do not have Baal HaSulam’s books and they do not know about this system, it means there are reasons for that. I was searching for many years before I came to Rabash. So what?

If they have the books and they have everything but not a society, then in some way or another, they will end up having some society. If a person yearns for it and acts according to the desire that is being shown from above, then it is impossible that the Creator would not set up the rest of the conditions.

I was not thinking about coming to Israel; I was thinking about becoming a scientist. Suddenly, it changed. I do not need science; I need to get to Israel. I got to Israel, and then what next? Now how could I realize that sensation that I have no purpose in life? I started searching. I searched everywhere. Everyone can say that he himself does not know how he came to it, but nevertheless he came. It happens that way; a person is brought to it.

So I do not have a question about the people outside. Today we have many groups. This year I hope Kabbalah will blossom around the world, in many countries.
[360369]
From the Daily Kabbalah Lesson 8/12/26, Rabash, “One Should Always Sell Everything He Has and Marry a Wise Disciple’s Daughter”

Talks about the Steps of the Ladder, Part 258

What Is Fear of the Next World?

Fear of the next world is fear of the Creator. Fear is always present in us and stems from the emptiness of our vessels. We are afraid that we will be unable to fill our empty vessels, or we are concerned that we will be unable to fill the Creator with our vessels. If we have acquired a screen that enables us not to think about ourselves even when we are empty and to be delighting in mercy (Hafetz Hesed) despite our emptiness, to feel wholeness even when we are empty and delighting in mercy, we can think about how to fill the Creator. Before we have acquired a screen, we cannot think about this at all.

From this we can understand that correction must be gradual. At first, we think only about ourselves. Afterward, we examine the extent to which we think about ourselves and wonder whether this distances us from spirituality. Even within thinking about ourselves there are several discernments that include the question of what do we want to fill ourselves with in this world, whether we want to fill ourselves with small or great pleasures, whether we think only about ourselves and do not care about others to such an extent that we could kill them or extort something from them, or whether we already know how to take them into consideration, and so on. There are all kinds of states and degrees.

Afterward, we begin to think: “It is not worthwhile to enjoy this world. There is a next world. We want to enjoy spirituality.” When do we think that way? It is when there is something of spirituality in us, when we have a point in the heart. When the point in the heart begins to emerge, instead of this world’s pleasures, we want to receive the pleasures of the next world. Then the time of preparation begins, during which we begin, as it were, to receive spiritual pleasures. We want them. The surrounding light illuminates for us that there are pleasures in spirituality, and we also grasp something of the Creator’s bestowing nature.

When light shines, it also always gives something of its bestowing nature. Therefore, within Lo Lishma (“Lo Lishma” is when we want pleasures for ourselves from the Creator, from spirituality) we grasp something of the illumination of the surrounding light, something of Lishma. The light, whether inner or surrounding, always shines together with the pleasure and gives a sensation of its nature.

From the nature of the light that we grasp, from the grace of Kedusha, we already begin to feel that there is something else and that it would be good if we could remain in this point of the grace of Kedusha without all the other pleasures of this world. Why would that be good? It is because the light gives us the sensation that it is the best thing and that we are detached from myriad problems and troubles. In the meantime, everything is still in Lo Lishma, but there is already the grace of Kedusha. At this stage there also are many states, and afterward comes the state of Lishma.

There is nothing that unites us and connects us to the Creator more than spreading knowledge about Him throughout the world, because the Creator’s primary and sole goal is to fill all created beings. Preparing and manifesting the entire global Kli (vessel) in relation to the Creator, and directing all of humanity toward Him is is one of our tasks.

Baal HaSulam cries out about this in his writings. And in the book From My Flesh, I Shall See God, there are statements by Kabbalists about how important it is to disseminate Kabbalah, which is the only remedy for our world for each and every one of us.
Therefore, there is nothing more effective than dissemination, which should be done together. All our activity is contained within it.

Dissemination develops a person, but not because when you tell others about it, you understand and grow more, as happens in our world. Rather, it is because through this you draw the surrounding light upon yourself.

And if, at the same time, you also intend to raise the entire global group through this, then the light you draw will be billions of times greater, according to the measure of your intention.
[362358]
From the Daily Kabbalah Lesson for the holiday of Sukkot 10/4/26

Everything depends only on a person’s state. If he is an egoist, then he absorbs it into himself. But if he is not an egoist, if he bestows, nothing harms him.

If a person were to ideally reach his absolute state of equilibrium, he could live in space without a spacesuit; he could live in water without a breathing apparatus. He would feel nature, in all its relationships, as benevolent toward him.

I am talking about this as if it were some kind of fantasy. It is not a fantasy. That is, contrary to all kinds of supposed laws.

This is possibly only because he would be in balance with the upper force of nature, and everything else is subordinate to it.
[361698]
From KabTV’s “News with Dr. Michael Laitman,” 9/8/26

The whole world thinks that the work for the Creator is what the religious people are doing: learning a little bit, observing a few practical commandments.

I am not writing this off, but the work for the Creator consists of imitating the Creator and acting like Him, much like a son emulating his father, “You are children to the Lord your God.”

Question: What does” like Him” mean?

Answer: A son looks at you and imitates you, like a little monkey. Later as he matures, he performs these actions with understanding. This is, in essence, our path as well. Initially, at the embryonic stage (Ibur) we act without understanding; we simply nullify ourselves. Then at the stage of suckling (Yenika), we bring more desire and understanding into it, followed by that stage of greatness, adulthood, Mochin (Gadlut).

The Creator wants us to resemble Him completely. Resembling Him means acquiring a screen over the will to receive, whereby we become like the Nukva to Him. We enter continuous, face-to-face union with Him. This means we reach the complete work of the Creator.

When we correct ourselves and reach a state where we are just like Him, standing opposite Him, following the end of correction, we will begin to work differently. These are the secrets of Torah. We will find out eventually what it is, but it is for this purpose that we do everything. The goal is not to reach the end of correction (Gmar Tikun), but the goal is to reach the end of correction in order to prosper later with Him together.

What I want to say is that the work of the Creator does not consist of performing some corporeal actions. Baal HaSulam writes that the Creator does not care if you slaughter the beast from the neck or from the throat. All the commandments were given to purify Israel, or to bind them to the desire of the Creator. The commandment without an intention is like a body without a soul. All the work of the Creator is the intention, which is ultimately just the means to mimic the Creator.
[360287]
From the Daily Kabbalah Lesson 8/12/26, Rabash, “One Should Always Sell Everything He Has and Marry a Wise Disciple’s Daughter”

Question: What is the revelation of the vessel? If we build a Kli (vessel), is it not the light within it that is revealed rather than the Kli itself?

Answer: In relation to whom is the Kli revealed? It is in relation to me. The revelation of the Kelim, their correction, and all actions performed with them are carried out by the lights.

We learn that the upper light exists in a state of absolute rest; and that nothing within it changes. So is it possible for the light to undergo changes? And if the light does not change, then the Kli cannot change either. After all, the Kli itself is ultimately a function of the light.

How is it possible for a creation, created and sustained by the light, to change if the light does not change?

When we say that the light is in absolute rest, this means that it always wants to delight the Kli one hundred percent. In this regard, it is absolutely unchanging. This is what “rest” means for it. But in every other respect, it constantly changes, indeed, across an infinite range in relation to the vessel, in order to influence it and do everything possible for it.

For example, I watch my neighbor and see how much he loves his son: he kisses and hugs him, takes him for walks, and genuinely cares for him. One day, I see the neighbor slap him, and the child cries. Then I see him hug and kiss the child again. What is going on? Does he love him or hate him?

He loves him even when he slaps him. This means that he has never changed in his attitude toward his son, except outwardly. In this sense, he remains in absolute rest and does not change. The upper light is the same in relation to us. Yet, in His actions toward us, in order to bring us to the goal, He is constantly changing.

It is difficult for us to return from this example to reality. Why? What is the problem? The problem is that here it is difficult: I must constantly justify the Creator, agreeing that He always acts as He should.
[362318]
From the Daily Kabbalah Lesson on the night of Hoshana Rabbah, 10/2/26

Kabbalah Media

Kabbalah Media

Personal Area
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.

Kabbalah Media

Kabbalah Media

Personal AreaSign in to like, save and subscribe to videos

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.

Personal Area
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.