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“One should always sell everything he has and marry a wise disciple’s daughter” (Psachim, 49). This means that he should sell all the possessions that he has acquired through his labor. That is, he should give everything and relinquish everything, and in turn take the daughter of a wise disciple (Rabash, “One Should Always Sell Everything He Has and Marry a Wise Disciple’s Daughter”).

The “Wise” is the Creator, and the “wise disciple’s daughter” is the Kli of a wise disciple, the intention to bestow. And indeed, the vessels are acquired. But in order to acquire the “wise disciple’s daughter,” a person must sell everything he has.

If, instead of the desires for all other fulfillments, he prefers the desire for the Creator, then he will attain Him; otherwise, he will not. Our path consists of gradually replacing all our desires with one single desire. By separating this desire from all the others that are opposite to it, we increase it, and then, from the “wise disciple’s daughter,” we come to the “Wise.”

Rabash speaks about the means: Segula (a special remedy), Torah, and Mitzvot. He writes that a person who comes to religion becomes worse than he was before.

Clearly, he does not mean someone who has returned to religion and become “righteous,” nor does he mean what is commonly understood by “religion.” Rather, he means one who wants to attain the middle line (Daat, Tifferet, Yesod) and works toward it, trying to go above reason, although the body tells him that this path is unsuccessful and unclear, and that he is only becoming worse than he was before.

Nevertheless, a person wants to remain in religion, to attain Daat, Tifferet, and Yesod through Aviut Shoresh, Aleph, and Bet (the zero, first, and second phases of egoism), and each time acquires more and more vessels of reception, subdues them and advances above them.

At the same time, a person feels that he is indeed becoming worse and worse, because the measure of his egoism is being revealed to him more and more. And all the desires that intensify within him at that time, he must replace with one desire, the wise disciple’s daughter.
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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”

Question: Why does the Kli (vessel) shift from bestowal for the sake of receiving to receiving for the sake of bestowal?

Answer: The Kli moves from the simplest animalistic form of receiving for the sake of receiving to bestowal for the sake of receiving because it understands that there is greater benefit in this, both from the side of the Kelim and from the side of the lights.

Regarding the Kelim of bestowal for the sake of receiving, I can receive an impression from the desire that is in my neighbor and want something that I did not want before, which means that I have the possibility of receiving additional pleasures that I did not have before.

I look at an advertisement, become excited, and want it too. “I want it too” means that I have some possibility of receiving additional pleasure. In essence, “bestowal for the sake of receiving” constantly pushes a person toward development.

Envy, lust, and the craving for honor that a person feels toward his neighbor build greater Kelim in him. This Kli grows until he begins to realize that it brings him trouble rather than fulfillment. And then he comes to understand that he can never fulfill himself.

This manifests itself so strongly in him that he comes to the conclusion that it is better not to increase the Kelim. He even begins to look for ways to reduce his Kelim: It is better to live somewhere far from the whole world, or to go to India, learn a method of a peaceful life, or somehow limit himself. If he is unable to do so; there is alcohol and drugs.

Bestowal for the sake of receiving, that is, acquiring a desire from someone external, from someone outside me, brings a person to such a state. And when, due to having no choice, he comes to Kabbalah, here he gradually begins to study how to move from bestowal for the sake of receiving to bestowal for the sake of bestowal, which is already spirituality and is called “for Her sake.”

A person begins to understand that there is another means by which he can advance, that spiritual pleasures are genuine and far greater. He intensifies his yearning for them by seeing the same yearning in others: “The Creator is great, I will gain dominion over all, I will be greater than everyone. I want it!”

In doing so, he seemingly draws spiritual Kelim (vessels) toward himself, increases them, as though he enters the shell (this is known as deriving nourishment from the Klipot [shells] during the small state), but at the same time he uses the light that increases his Kli, which builds him in another way, granting him the awareness of what the property of spirituality is.

And then a person suddenly begins to feel that in spirituality, which he previously thought consisted of enormous pleasures, there are no pleasures at all. This is because his Kli has changed.

If he studied Kabbalah as it is taught in other places, he would receive pleasure, because then he would not awaken the light that reforms. He would think that spirituality is ever greater receiving, studying various meditations, gematria, how Kabbalah helps in material life, and so on.

He would never have a descent, because he would receive only pleasures from his imaginary spirituality, whereas the light that reforms brings a person awareness of his state, awareness of evil. Therefore, Baal Shem Tov, who founded Hasidism, defined it in a very clear form: “The opinion of Torah is opposite to the opinion of the masses.”

Those who are capable of advancing by way of truth have the light that reforms. And those who are not yet able to attain the truth, let them have Hasidism, at least a small illumination that gives them the awareness that there is something beyond this life, in order somehow to sweeten their existence.

This is precisely what all the existing methods provide. They illuminate them a little, and thank God, they feel good. They do not yet need correction; let them remain there. They cannot be among those who are already capable of performing real corrections, real operations, on themselves.

These are states of descents, disappointments, sudden darkness, when a person first yearns for spirituality and suddenly receives a blow. He is confused because he never imagined that such a thing could happen. Whoever has gone through this knows. This is the sensation of an empty Kli of intention: not of desire, but of intention. It is already a sensation of lack of the intention for the sake of bestowal.

Then the person begins to work in two forms. But one who does not use the Torah as an instruction, as light, does not feel the influence of the light that reforms, which reveals to him a lack in the Kli of bestowal, in the intention to bestow. Such a desire is never awakened in him, and he never has descents.

This is described as “going and adding.” He is filled with enthusiasm and feels good. He looks at us: “What state are you in!” and is proud of himself. He has justification for all his actions, and he is already, as if, beyond the barrier in the upper world, in the world of Atzilut, and even in the world of infinity.

He truly feels some kind of soaring, because he has no analysis of truth versus falsehood, but only sweet versus bitter, and therefore he feels some illumination from above that supports him. This is called “the opinion of Torah is opposite to the opinion of the masses,” “he who increases knowledge increases sorrow,” and so on. That is, such people are completely lacking the left line.

I remember that I came to Rabash in February, and on the holiday of Shavuot he was hospitalized with an ear inflammation. Before that, I drove him to various doctors, and once, when we returned from another doctor, he gave me a notebook containing the Shamati articles. His students, who had been with him for 50 years, had never seen these articles. I made a copy of them and brought it to the synagogue.

Rabash’s students saw it and were astonished; where had this come from? At that very moment Rabash entered. He became very angry with me, took the notebook away, pretended not to know where I had gotten it from (several hours later I received it back), and left very displeased. And when I asked him what the matter was, he said that they were not allowed to know about the left line.

And among them there were people older than Rabash; they had studied with Baal HaSulam and remembered him. But because they lacked preparation for correction in their properties, Rabash did not give them the Shamati articles. He said that they still were not allowed to read them. Still! At that time, I was 30 years old, and they were over 70. And this corresponded to their inner preparation, because they still did not have a sufficient analysis of truth versus falsehood.

Question: Is our preparation to move from descents and ascents to a state of adhesion?

Answer: A person who comes to us and remains is constantly in exaltation. But after some time, he receives a negative feeling from us, even if he himself has no inner need for it. He begins to feel the left line, feels that here there is an atmosphere of an unfulfilled desire, and therefore, if he is of the same kind, he continues to study, and if not, then in order to remain with us, he must in some way isolate himself from us.

Such people find a niche for themselves that allows them to be among us and at the same time not be with us. They succeed in this. But all the others, those who do not have the left line within them, simply leave due to the lack of equivalence of form.

And this is good; a person continues with at least something that he received from us and grows while being outside. Someday he will come to the point where he begins to correct himself, to add an intention to his actions that can be obtained only through descents, through the left line.

The Ari wrote that a person who does not have the left line can acquire it through study, and if he wishes, through entering a group. But I have doubts about this, and Rabash also said that he himself had never seen such a thing.

In any case, we must be prepared for the fact that through our efforts we will spread our method throughout the world. But each time we gather the harvest of our efforts, it will be very meager. Not many will join us. But we will contribute to the general correction: a great, broad, and relatively slow one. The main thing is to set the wheel in motion.
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From the Daily Kabbalah Lesson 7/23/26, Rabash, “What Is, ‘Anyone Who Mourns for Jerusalem Is Rewarded with Seeing Its Joy,’ in the Work?”

When we arrive at the final correction, and a person finally acquires their true Kli (vessel) in which they are connected with all their other parts that previously seemed external to them and appeared to exist in other people, they begin to perceive them as their own.

He unites them, and this unification results in one great Kli in which he feels the Creator in His full measure. He performs Zivug de Hakaa (coupling by striking) with Him, the coupling of Malchut with the light, the created being with the Creator.

The striking (Hakaa) is only with respect to a person’s desire to receive, so that it will not be for one’s own sake but for the sake of the Creator. It is not literally as we describe it in words that the light strikes Malchut and sends it back. The striking is against its desire, since it wants to enjoy directly. In this way, a person who begins to absorb the Creator within oneself begins to attain who He is and what He is, to absorb Him to the extent of one’s equivalence of form with Him.

But we cannot speak about what takes place within Malchut of the world of infinity after the created being and the Creator unite together without any distinction between them. It is then that a truly infinite path begins.

For us, however, infinity means that there is no restriction on receiving the Creator within us, on adhesion with Him, on cleaving to Him. We say that there is no restriction in infinity. Therefore, when our Kli becomes boundless, we truly enter infinite speed and penetrate deeper and deeper into the Creator.
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From the Daily Kabbalah Lesson 8/10/26, Rabash, “What Is the Gift that a Person Asks of the Creator?”

The attributes of the Creator reach us through the light that returns to the source (the reforming light). We exist in the shattered attributes of both Malchut and Bina and cannot grasp how to work with a form that is opposite to the one we have within us. Yet before we can define the opposite, we must understand what it is.

If I see black, I cannot understand white from it, that is, how to transform the desire into “white.” I must perceive the difference between them, understand its nature, and then compare them within my Kelim (vessels). Through this comparison in both my feelings and in my mind, I will advance toward one of these forms: either the black or the white.

Therefore, despite the fact that we exist in a state of brokenness and we have Kelim of Malchut and Kelim of Bina that operate in the mode of receiving for oneself, we cannot understand what the property of bestowal means. It is simply not given to us.

Sometimes we sense how little we understand what for the sake of bestowal means. This indicates that the light is already beginning to shine upon us as the property of the Creator and not as something that is attracted by pleasures.

That is, the light begins to show us who He is. The Creator reveals His character to us, and this is already a great revelation, because then we see how base we are and how immersed we are in receiving for our own sake.

This revelation comes to a person according to how well they prepare themselves to demand what they wish to receive from from the upper light. If one pursues only pleasures found in spirituality, in order to correct their intention, the upper light—instead of giving them pleasure—shines upon them in such a way that they feel suffering. Thus, the light guides a person so that they do not strive for pleasures but begin to seek: “What should I strive for then? I feel bad.”

Then the light begins to show them that in addition to pleasure and suffering, there is something higher—the quality of bestowal, the Creator Himself, His character. Thus, He guides us not to demand spiritual pleasures we associate with our animalistic Kelim, imagining them to be like the pleasures of this world, but instead teaches us to understand that true pleasure lies in acquiring the quality of bestowal. Acquiring this quality is pleasure itself, because it is the quality of the Creator.
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From the Daily Kabbalah Lesson 7/23/26, Rabash, “What Is, “Anyone Who Mourns for Jerusalem Is Rewarded with Seeing Its Joy,” in the Work?”

When a person begins to study in a group, to listen, and to engage in dissemination, they must receive more surrounding light and begin to change. But Rabash said that this is extremely difficult.

That is why we need only people who possess a point in the heart. We do not need the whole world, only those specific points that we must draw out from across the world. Why should our network span the whole world? It is solely to reach all those special individuals scattered across the globe. Once the desire emerges, that is it, the person is ready to realize the Creator. If not, then not.

There are people who do not understand that a different kind of Torah can exist, unlike Rabbi Fisher who once said that I should be left alone and given the opportunity to search for what I was looking for since I could not be satisfied with what they were giving me.

If it had not been for Rabbi Fisher, I would have abandoned religion. As Elimelech said many years ago, were it not for Kabbalah, he would have become secular, for he found life utterly tedious without the attainment of spirituality. Religious people do not understand that if a person has a true desire for the attainment of spirituality, it is something much stronger than all other desires. They do not understand that the person simply cannot be otherwise. They want to confine him in a framework so that he remains at the same level.

I remember that I was given the Gemara and told, “Study this from morning until evening; this is the desire of the Creator.” I could not! I went to study for several months in Kfar Chabad, and read several tractates, but it is completely impossible to study them without some reaction from above.

Baal HaSulam and Agra wrote that one who hopes precisely for this, who awaits it, can be satisfied only by the wisdom of Kabbalah. In the “Introduction to The Study of the Ten Sefirot” it is written that one who feels that the Torah is dry for him should leave it, and try his luck in the wisdom of Kabbalah.

The inanimate level cannot align with the vegetative. A plant is something that I cannot control; it slips through my fingers because it grows. It can not be held in the ground or kept close; it escapes.

Every movement of growth occurs because a person rejects, destroys, and cancels the previous state. Therefore the next degree comes. You will not be able to become a plant until you completely cancel the inanimate within you. And from there you begin to rise. The inanimate is your foundation, but on the other hand, you must constantly step over it.
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From the Daily Kabbalah Lesson 8/10/26, Rabash, “What Is the Gift that a Person Asks of the Creator?”

Talks about the Steps of the Ladder, Part 210

What Is the Difference Between a Kabbalist Who Has Reached the End of Correction and the Creator?

What is the end of correction? It is when for every influence of the light there is a desire that exactly matches it. If every such desire is corrected in order to bestow, it operates exactly like the light that wishes to fill it. That is, the vessel becomes similar to the light precisely in action and in result, and according to this result there is no difference between the created being and the Creator.

Yet there is the Creator and there is the created being. It is true that the substance of the created being, the will to receive, remains, but it assumes the form of the Creator. Therefore, this is called “equivalence of form.” A difference remains between them, but only in the initial point: the Creator is existence from existence and the created being is existence from absence. But apart from this point, that the Creator created the created being, everything else in the created being is its own self-construction by its own powers in the likeness of the Creator.

Therefore, this initial point is not taken into account; what is, is everything the created being has built above it. Therefore, it is said that the created being is in adhesion with the Creator and there is no difference between them. That is, the created being attains the status of the Creator, everything that exists in the upper one. It is not that we receive all of this from the Creator, but we attain the thoughts, desires, and everything. This is not just a degree above the human; it is a degree above the created being.

Those degrees in which we are in the process of attaining the Creator are called “the secrets of the Torah.” Nothing is written about them anywhere, and it is impossible to write about them. What the created being attains when reaching equivalence with the Creator are the secrets of the Torah, the very thoughts of the Creator, which each person must conceal as much as possible and distance themselves from revealing. Therefore, nothing is written about this anywhere.

For this reason, there is no need to fear reading Kabbalah books. All the books of the wisdom of Kabbalah deal with how to reach the state of the end of correction, which is called “the flavors of the Torah”; it is permitted and even necessary to read them in order to correct ourselves.

Question: What is the difference between turning to the Creator and turning to the souls?

Answer: Does a person understand that the Creator’s desire is to bestow to His creations? Until a person understands that they must come to love of the Creator, to adhesion with Him, and that it is impossible without a person preparing their Kli (vessel), which is called unification with other souls, they will not begin to do anything.

We must understand that we can act in the spiritual world only to the extent that we are connected with one another in the material world. Suppose there is some heavy object lying in front of you that you have to move. But you see that you cannot do it alone. Then you turn to someone else or to several people, until there are enough people to move it.

So, imagine that you are down below, in this world, and in order to reach the 125^th degree, you need to move something heavy that becomes heavier and heavier every time. The more degrees you want to overcome, the more souls you need to connect with so that they help you move this weight. And so you continue until you connect with everyone, otherwise you will not reach the goal.

To ascend to the first degree, it is enough for you to annul your ego, let us say, before ten others, that is, to connect with ten souls. For the second degree with a hundred souls, for the next with a thousand, and so on.
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From the Daily Kabbalah Lesson 7/30/26, Rabash, “What Does It Mean that Oil Is Called ‘Good Deeds’ in the Work?”

Question: Is there really a law of the boomerang?

Answer: In general, everything good and everything bad that we do comes back to all of us and, of course, our loved ones. And somehow, we must still track these things. Perhaps we should try to draw some conclusions for the future.

Question: So is there such a simple formula, that the evil one does returns to a person in one form or another? Does this law exist?

Answer: It does. That is, one must constantly choose very carefully what one does, what one engages in, and toward what one is heading.

Question: What about my bad thoughts concerning others?

Answer: The same applies to that.

Question: Will they come back to me?

Answer: They definitely return.

Comment: If only a person could feel this, perhaps they would be more cautious.

My Response: For this, one must constantly restrain themself. Every person must restrain themself and control their thoughts, desires, and intentions in general.

Question: Is it right to restrain oneself? That is, to say to oneself: “This is a bad deed; I will not go there.” Is that how it should be?

Answer: Yes, even in one’s thoughts.

Question: Even in one’s thoughts? But this is very difficult.

Answer: In our terminology, this is called intention.

Comment: But I don’t have control over my thoughts. We have spoken about this before.

My Response: It does not matter. You are not free in what is sent to you. But what you do with it afterward—that is where your choice lies.
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From KabTV’s “News with Dr. Michael Laitman,” 7/28/26

In our world, we assume there is a desire, and within the desire a pleasure; that they are two separate things. Indeed, this is how it works in the desire to receive. But in the desire to bestow, it is not so.

The desire to bestow is itself the pleasure. But since a person builds it upon the desire to receive, we are dealing with degrees of correction: the extent to which a part of the desire to receive participates in the aspiration to be like the giver.

The Kelim (vessels) are what matter most, while the upper light is at absolute rest. Therefore a person must strive for the correct Kelim, for the correct sensation that he should have all the time in relation to the Creator.

The beginning of correction is called “Everyone who mourns for Jerusalem.” It is when a person understands what the nature of their grief, what it concerns, what the concept “Jerusalem” means, what the destruction of Jerusalem is, and what this spiritual concept is that they must mourn for and that must become realized within them in the correct form.

If a person builds such a Kli, then of course nothing more is required of them and they are rewarded with this Kli being corrected according to the measure of their mourning since their mourning is directed toward their ego, against their desire to receive, against all the qualities called “the ruined Jerusalem.”

And when they regret this (this regret is called raising MAN), they are rewarded with the correction of this MAN from above. The light brings the correction, that is, a screen over those Kelim that mourn because they are in the state of the ruined Jerusalem, in the desire to receive.
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From the Daily Kabbalah Lesson 7/23/26, Rabash, “What Is, ‘Anyone Who Mourns for Jerusalem Is Rewarded with Seeing Its Joy,’ in the Work?”

Question: What should we ask the Creator for? Should we ask to have the correct desire?

Answer: We need two things. First, to mourn the fact that we are in the shattered Kelim, in other words, that we think only about ourselves and want to fulfill only ourselves.

Second, we need an awareness of the greatness of the Creator, the greatness of the quality of bestowal, which should bring us to an aspiration for the “rebuilt Jerusalem.” In other words, it is not enough to regret being in a state of evil; we must also aspire to a state of goodness.

This work takes place in accordance with two kinds of Reshimot (spiritual records) that must exist within us: Reshimo de Aviut, and Reshimo de Hitlabshut—a Reshimo from the Kli, and a Reshimo from the light.

The Reshimo from the Kli shows the state that the Kli is in compared to the state that it should be in. The Reshimo from the light shows what the nature of my attitude toward the Creator should be so as to bring me to the realization that the Creator is the ideal, perfection.
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From the Daily Kabbalah Lesson 7/23/26, Rabash, “What Is, ‘Anyone Who Mourns forJerusalem Is Rewarded with Seeing Its Joy,’ in the Work?”

Over which pleasures should a person ask for a screen in order to acquire it as the first spiritual degree? It is impossible to exist without desire, pleasure, or the aspiration to enjoy. So what should a person ask for a screen (Masach)?

Spiritual pleasures are concealed, whereas material pleasures are revealed. Therefore if a person asks for a screen above all the material pleasures so that he can nevertheless somehow become similar to the Creator, aspire to Him, and unite with Him, this is called acquiring the first spiritual degree.

That is, one reaches a state in which, on the one hand, they derive no pleasure from this world; nothing attracts them except the Creator. They feel despair because there is nothing in this world that can fill them; they nothing with which to nourish their soul (“Nefesh,” a person’ s receiving Kelim or vessels), and nothing from which to derive pleasure. Without this, they simply cannot exist; they are completely immobilized and powerless.

On the other hand, they must have an attraction toward something because otherwise for what would they ask for a screen and correction? Therefore there must be a very strong yearning for the Creator, and if a person completely acquires these two states, commensurate with their current state, they receive the first screen from above.

In other words, on one hand, “Better death than such a life; I have nothing in this world, I do not need it, and I am lovesick for spirituality.” On the other hand, there must be confidence that they can compel the Creator to provide them with a screen.

All of this gradually accumulates within a person, and when the person and their actions toward the Creator converge at one point, they merit receiving the first screen. Then they feel the presence of the Creator; their first spiritual desire merges with the screen, and they become an embryo (“Ubar”).

This is the gift that a person must ask from the Creator. These things cannot be conveyed in words; they can only be conveyed to one who is ready for this, and then the Creator allows them to ask.
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From the Daily Kabbalah Lesson 8/10/26, Rabash, “What Is the Gift that a Person Asks of the Creator?”

Question: Is the correction of the shattering only a means to attain an even greater greatness of the Creator?

Answer: The entire shattering lies in the lack of awareness of that greatness, and all the correction lies in realizing that greatness, since the Masach (screen), which we call the intention for the sake of bestowal, is built within us as a result of respect we hold for the Creator, the extent to which I value Him more than my will to receive, the extent to which I value Him more than myself. Everything depends on my attitude toward this.

Question: How can we see the greatness of the intention?

Answer: The greatness of the intention is a result of the greatness of the Creator. We cannot measure the greatness of intentions themselves. You ask how it is possible to measure the light, to measure how great or small it is? After all, the intention is light.

I can measure this only according to the Kelim (vessels); I have no other possibility. To what extent the Kelim can join the intention for the sake of bestowal, to what extent the left line can be included in the right line, in essence, is my ability to remain in the intention.

I measure everything according to the Kelim. I do not know at all what the light is. There is some phenomenon in my Kelim, and this is what I call light. Therefore, all our work is through the Kelim.
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From the Daily Kabbalah Lesson 7/23/26, Rabash, “Anyone Who Mourns for Jerusalem Is Rewarded with Seeing Its Joy,” in the Work?

The desire to receive that the Creator created is unchanging. But if a person uses it correctly, that is, by employing it to align themselves with an act of bestowal, then the Creator helps them.

The Creator conceals the person’s Kelim of reception from them, and through the surrounding light, He gives them the opportunity to acquire a screen (Masach), an intention for the sake of bestowal. As the person acquires the desire to bestow, the Creator reveals the Kelim of reception to them.

In proportion to the person’s acquisition of the intention to bestow, the Creator adds to their desire to receive, allowing the person to receive in order to bestow, which is an act that precisely mirrors the Creator’s action. This, in essence, is the help that comes to us from above.

On one hand, there is concealment regarding the desire to receive, and corresponding to it, concealment of the Creator. On the other hand, the method of Kabbalah offers the possibility of learning how to receive correctly: to acquire a Masach, and using it, through the intention to bestow, to use the desire to receive in the proper way.

This relates to the concept that initially the lights preceded the Kelim (vessels), when the Creator created the Kli, the desire to receive. But when a person wants to change the desire to receive to be in order to bestow, then the Kelim precede the lights. First we acquire a screen, and then we add the desire to receive to it. Therefore, darkness precedes light.

Thus, two things come from the Creator: one comes directly and another comes indirectly. Our task is to work on the desire to acquire a screen. Accordingly, the Creator reveals to us a part of our desire to receive so that afterward we can use it correctly.

This, in essence, is the gift that a person asks the Creator for. Not the receiving Kelim, which exist in abundance and which the Creator Himself is interested in a person receiving, since this is the purpose of creation, to delight the created beings. Rather, it is specifically the intention, the screen, that we need to receive from the Creator, that is, to come to the intention to bestow.

It does not matter how you imagine the screen, but the desire must be complete: “Better death than such a life.” If I do not acquire a screen, a connection with the Creator, I do not agree to continue this life in any other form; I want only to receive the ability to bestow upon the Creator. If a person reaches this state, they receive what they ask for.

Of course, this requires a very great effort because, although the Creator conceals the desire to receive, He does so with respect to the aspiration to feel Him. However, He does not conceal the corporeal pleasures of this world, not the animalistic pleasures nor those that belong specifically to the human level. And this is the lowest degree from which a person can begin to ascend.
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From the Daily Kabbalah Lesson 8/10/26, Rabash, “What Is the Gift That a Person Asks of the Creator?”

Talks about the Steps of the Ladder, Part 209

When Does a Person’s Path End?

Each and every person must begin their life at the lowest degree and reach the highest degree within this lifetime. And what about all the previous reincarnations we have undergone? If in previous incarnations a person already attained some spiritual degree but stopped midway along the spiritual path and did not reach its end, it will help them in their next life to complete the entire path. However, until we reach the highest degree from the lowest degree within a single incarnation, we must continue to reincarnate again and again.

Question: We see actions, but we do not see intentions. Is it possible to ever see the magnitude of the intention is, and how great versus the magnitude of the action?

Answer: A Kli can sense how great the intention is according to the principle, “From Your actions we know You.” How can I appreciate a mother who gives and gives if I only receive and receive, and have no quality of bestowal?

When I begin to learn what it means to bestow or when I grow up and the same desires that my mother had arise in me on the animate level, then I remember what my mother did for me, I understand how much she loves me, and I understand her intentions. I can discern someone’s intentions only if I have the same intentions myself.

There can be no adhesion (Dvekut) in the will to receive. Everyone constantly remains in their will to receive, which does not change. But the desire to bestow, called the intention above the will to receive, does change. By changing my intention, which means changing the desire to bestow, I can understand another person and their intentions.

The Creator has neither intentions nor actions. It is only in relation to us that His actions may appear bad, only to be revealed later as good. This is because we attain Him through our own Kelim (vessels). Our sensation is divided into Kli and intention. An action may be one of reception, while the intention, the form of the action, is one of bestowal. Therefore we can have parts within us that are opposite to one another. But there is nothing like this in the Creator.

Since we receive from Him into our Kelim, we also divide what we receive into two parts: how it is felt in our Kelim and how it is felt in our consciousness, in our perception of the intention. We might think that the Creator is acting badly, even though His intention is good. But from His side there is only one direct action.

When can I receive directly what emanates from Him? When I attain the same intention as He has, and my Kli immediately perceives its correct, direct expression. Then I decipher it not through my receiving Kelim, but only according to my intentions to bestow.

I remember before an operation in the hospital, a doctor approached me, a man two meters tall who weighed 120 kilograms. He said I was about to feel some discomfort, then he sat on top of me and nearly crushed the life out of me. My rib cage was shattered, and he said he was going to make an opening in it. He took something resembling a drill and drove it into my chest. This was done without anesthesia because I was in a condition that could not wait.

I drifted in and out of consciousness, yet I felt no hatred toward him. Later, we spoke about it, and he was surprised that I remembered everything that had happened. Usually people lose consciousness completely. But I remembered it, and for me, it was a very valuable lesson. A person inflicts such pain upon you that you want to die to escape the sensation, yet you feel no hatred toward him. This demonstrates that the intention holds absolute dominion over action, even within our world.
[359509]
From the Daily Kabbalah Lesson 7/23/26, Rabash, “What Is, ‘Anyone Who Mourns for Jerusalem Is Rewarded with Seeing Its Joy,’ in the Work?”

Question: Are the Reshimot (informational records)separate from one another, or is there some connecting factor between them that determines the continuity of development?

Answer: The Reshimot are connected by cause-and-effect relationships that close their cycle through infinity. This is why there is an ascent to infinity. In our world, in our present state, or on the spiritual degrees, these states are not connected in any way. There is always a gap between the Malchut of the upper one, and the Keter of the lower one.

It is as though I gradually slice pieces from a sausage, and work little by little, time after time, with the desire to receive. When I reach Malchut and complete this particular Avchana (inner discernment), I move on to the next Avchana, which begins in Keter, and start the work anew.

Therefore although the Malchut of the upper one stands upon the Keter of the lower one, and passes everything to it, this does not mean that there is a connection between them. There can be no connection between Keter and Malchut. Such a connection is possible only where all the Keters and all the Malchuts are truly connected together, that is, in infinity. There, at the end of correction, in the state of “He and His Name are One,” they are united.

But when they descend to us, there are no points of contact between them. Our state is not yet corrected. However, when it is corrected, all the Keters and all the Malchuts will be together, everything will be united, and Malchut will attain Keter through the reflected light. In fact, it is from there that every action comes to me.

A person must perform each of his actions in such a way that he, the Creator, and the action are one. This is written in Baal HaSulam’s letter on page 64. This is precisely the concept whereby you, as it were, establish a connection with infinity, and having established it, return to your present state in order to perform the action.

Then the gap between your actions will be genuine. On the one hand, you perceive it precisely as a gap, while on the other hand, you build a bridge across it through the true point in infinity.

Question: But where is the cause-and-effect connection here?

Answer: These Reshimot exist in infinity. Imagine a point. Within this point are all your Reshimot, all your Avchanot (discernments), and all the states you must go through, that is, essentially, the realization of these Reshimot. And everything exists together with the Creator in the state of “He and His Name are One.”

Draw a million rays downward from this point, representing a million states. Each one is a particular, partial realization of that same point of connection, “He and His Name are One.” And when you complete the realization of a particular action, you as it were return to infinity, take from this totality the next Reshimo in sequence, and once again realize it.

The only thing is that infinity is within you, and the gaps between the Reshimot exist only in your perception.
[360132]
From the Daily Kabbalah Lesson 7/28/26, Rabash, “What Is the Prohibition to Teach Torah to Idol-Worshippers in the Work?”

Question: What is the value of human development over millions of years as an animal, up to the moment when he received a soul?

Answer: Biological bodies develop according to the same laws by which the Earth and the entire universe were formed: through the stages of “inanimate–vegetative–animate–human.”

Question: At some point, was a soul imprinted in this animal?

Answer: No. The Kelim, the desires, having begun to grow from zero, build the external material according to the inner desire.

You ask what the difference is between ancient man and us. It is in the revealing desire. A million years ago, the spiritual gene was practically imperceptible. There was a need only for animate things: food, sex, family, shelter. The lower the level of development, the more time it requires, while at the higher stages development takes place much faster.

This process resembles a pyramid. Therefore, the development of ancient man took many thousands of years, say half a million, it does not matter. Then the desires reached more advanced states: from animalistic pleasures to money, honor, and knowledge.

And now you see how the development of desires is accelerating in our days, and what increasingly extreme forms they are taking. The world is reaching its extremes, and this is happening because all its parts are becoming connected. Look at what this leads to: one becomes part of another, suffers and enjoys through it.

We will see that every day this will take on such unprecedented forms that it will be unclear how it will all end. This will happen throughout the entire world, not just to you personally. You will begin getting up in the morning without knowing what will happen by evening: Will we all blow up or will we live, and if we live, then how? And so it will be throughout the entire world, every day. It will be “fun.” We see that our existence will soon become like this.

And what is surprising is that we will get used to all of it. You will still be able to endure anything, accepting it as something ordinary. Even to the point where, remaining alive at this very moment, you will no longer think about the next one. You will not think.

People say: “Why think about tomorrow?” Well, tomorrow will become the next moment, and everyone will live this way until time disappears. This will be the correct inner definition of time: through it we will truly feel that it is possible to rid ourselves of the will to receive.
[360070]
From the Daily Kabbalah Lesson 7/28/26, Rabash, “What Is the Prohibition to Teach Torah to Idol-Worshippers in the Work?”

Question: What are “angels”?

Answer: Angels are auxiliary forces under whose influence the desire becomes correct and whole: it asks for the forces, correction, and fulfillment.

The desire itself is incapable of performing any action other than feeling and sensing itself. This is similar to the way our sense organs work. They react according to similarity of properties, perceiving something that acts upon them from outside. Apart from this reaction to a change in state, the desire is capable of nothing else; yet, the sensation within the desire itself constitutes the action.

What is action? In each of its states, the desire reaches a certain limit of sensation (i.e., attainment) by feeling that state in all its aspects, and the Reshimot (informational records) of the next state are revealed to it. Then the desire passes into it and begins to feel its influence, until it realizes that it has reached the limit and has fully experienced this state, and then it moves on.

It follows that the desire itself is capable only of feeling what is happening to it. And if so, what, in fact, changes? Reshimot are revealed to the desire. Through the interaction of a Reshimo with the surrounding light, it awakens a certain phenomenon, a feeling or sensation, within the desire.

Sensation is a phenomenon that arises through the interaction of a Reshimo and the light within the general desire. This is not yet creation, but rather a certain material created by the Creator, into which He placed Reshimot—stages or states of development—and the light acting upon these states develops them. There is still nothing here that could be called creation.

And although this material is capable of sensation, it cannot be called creation, because it remains under the authority of the Creator and does not even sense His presence. It perceives only the presence or absence of pleasure on the basis of its Reshimot.

A Reshimo is a memory of a state of absence of fulfillment, emptiness (Hisaron), and of fulfillment, pleasure. When the Reshimot are realized, pleasure is felt upon the Hisaron.

The creation that can emerge in such a situation is a specific relationship of the desire—involving its Reshimot and the light acting upon it—directed not merely toward the pleasure itself, but toward the source of the pleasure. This too comes from above; otherwise, where could such an attitude suddenly arise in the desire? How could it create something fundamentally new within itself that had not previously existed? This happens because together with the light, its source is revealed.

On the other hand, the material developing under the influence of the Reshimot is given the ability to determine for itself that, first and foremost, it wants to develop in order to know the source, to feel the giver of the fulfillment, rather than the fulfillment itself, and also to determine the pace of its development.

In the spiritual world, there is no concept of time; time is a function of desire. Therefore, the intensity of the desire to feel the one who fills it, what is called the host, accelerates the development of the desire as it increasingly reveals itself before the Creator.

In other words, there is a desire upon which another desire is built, and upon that, in turn, another desire is created. First comes the primary desire for pleasures; then the desire to attain the Giver, and finally the desire to be similar to the giver. Only the third desire can be called an independent creation.

The use of the two previous natural desires, namely, the desire for fulfillment and the desire to feel the host (which are both included within the general desire), to determine the degree of equivalence with the Giver, is what is known as “angels,” the means of achieving Devekut, adhesion.

There are angels that seem to act against adhesion, and there are those that promote adhesion, because every state is felt and brought into action only through two opposite forms of attitude toward it; otherwise, it is impossible to act.

Since these forces cannot control the state independently of one another, there are what are called good and evil angels, opposing forces, through which it becomes possible to precisely determine the direction toward the goal.

Angels are not a separate creation, something created outside the desire to receive and the light. They are simply the purposeful use of the desire to receive and the light. That is, they are particular, temporary forces that are used in various states for the purpose of advancement.

In other words, in any state in which creation might find itself, these forces act upon it so that it will receive whatever it needs for that state, to perceive its own condition and be able to advance. Broadly speaking, it can be said that everything that exerts an influence upon creation—both its internal and external environment—is referred to as “angels.”
[359814]
From the Daily Kabbalah Lesson 7/22/26, Rabash, “What Are ‘A Layperson’s Vessels,’ in the Work?”

Talks about the Steps of the Ladder, Part 208

How Is Our Vessel Structured After Crossing the Barrier?

If we cross the barrier, it means that we have entered the lowest spiritual degree, where 125 degrees still separate us from the Creator. These are 125 screens that conceal the Creator from us. In other words, we must correct ourselves, our qualities, 125 times.

At each degree where we exist, our “I” is a vessel composed of two parts:

248 organs—parts, desires, in which we can perform correction, corresponding to Galgalta ve Eynaim.
365 tendons—desires in which we cannot perform corrections, corresponding to AHP.

This is the entire spiritual vessel; it consists of ten Sefirot. At each degree, we must examine all of our desires, both above the Chazeh and below the Chazeh (“Chazeh” is the division between Galgalta ve Eynaim and AHP), and correct them.

When the totality of desires is corrected, we have completed that correction and acquire a screen. Then we are rewarded with a new filling, which means we have ascended to a new degree. At the new degree, we again have new desires of 248 organs and 365 tendons, and once again our relation to them is different from before, and again all the corrections are carried out.

Question: Where do the Reshimot come from?

Answer: The Reshimot (spiritual informational records) that exist within us are the Reshimot from the shattering of Adam HaRishon.

Once, I existed in the best possible state, but I fell and lost everything: the screens, the intention to bestow, adhesion with the Creator, and the sensation of fulfillment. Now I find myself in my present state.

However, all the intermediate states I passed through during my descent remain within me, and now, through my own free choice, I must attain each of them in reverse order. I must reach the same degrees along which I descended.

The Reshimot awaken within me, and I have no control over them. First, the Reshimot of animalistic development awaken. I am not even asked about it; I simply develop on the animate level for, say, a million years.

Then, 5,000 years ago, my soul began to develop, and from Abraham onward, a new, gradual stage of its development began. This development takes place within the same desire to receive, but I am still not asked anything, I simply realize the Reshimot that exist within me, and in this I have no choice whatsoever.

The Reshimot fell into the animalistic world. The soul descended from the level of the end of correction down to the Machsom (barrier), and then fell below the Machsom, into the lowest state. Now, from the lowest animate, corporeal degree, it rises toward the Machsom. Just before the Machsom, it begins to feel the Achoraim (posterior side) of the first, lowest spiritual degree, let us say, the AHP of Malchut of the world of Assiya.

Within my heart, within my desires, I feel the point in the heart, a point of the Achoraim of Malchut of the world of Assiya, and then I enter a new, special, unique stage of development. I feel a certain duality: there are two forces, two states, two worlds, two factors acting upon me, and I am under the influence of either one or the other, or both together.

All our states come from this, and the more divided I become between the two, the more unbearable these states become. As Rabash says, it is good to live either in this world or in the future world, but there is nothing worse than hanging between heaven and earth.

However, some manage to receive pleasure from both worlds: look at religious people. In contrast, the righteous raise this world to the upper world and likewise taste the pleasure of both.
[360024]
From the Daily Kabbalah Lesson 7/28/26, Rabash, “What Is the Prohibition to Teach Torah to Idol-Worshippers in the Work?”

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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.