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Initially, a person has an animalistic desire to receive and opposite this the spiritual light begins to shine a little. Gradually, within this desire, where there are aspirations for pleasure, money, honor, and knowledge, a desire for the light that influences it arises.

But why did the person previously also desire food, sex, money, honor, or knowledge? Because opposite each of these desires there is a light that compels a person toward it. Then a somewhat greater light begins to shine, one that is no longer clothed in anything in this world, and the person begins to awaken. This is what is termed spiritual. After all, to receive the light without such clothing, one already needs a screen and reflected light, an intention to bestow.

And each time, the stronger the light, the more coarse and therefore stronger desire it awakens in a person. The desires become increasingly greater, and in this way the person awakens until he begins to desire spirituality more than corporeality. Here arise states of the spies where the light alternately illuminates one moment and then withdraws. When the light influences a person, he is drawn toward spirituality, but when the influence of the light weakens, he falls into material desires.

By making efforts, a person accelerates this process and eventually begins to desire spirituality more than anything else. This is called: “I am sick with love.” This state arises through the influence of the light, which constantly plays with a person: shining a little more, a little less, entering and exiting, as it is said: “The Torah shall go forth from Zion.”

After a person passes the Machsom, states continue to alternate within him thanks to the light that comes, the light of the Torah, which influences him to a greater or lesser degree. Then sensations awaken within him of how opposite the left line is to the right line, that is, to Divinity.

This awakens shame and all sorts of other sensations within him, and he decides that he does not want to remain in the left line. Through such ascents and descents, the desire for correction and advancement is constantly awakened within him.

When the desire to correct himself appears in him, the correction itself also comes: the light of the Torah in the form of the light of AB-SAG. The person is clear about which qualities he wants to correct, what exactly he is asking for, and to what extent. This is a raising of MAN, when he himself participates together with the Creator in his own correction. These are already high spiritual degrees. And then he moves from Lo Lishma to Lishma, from for one’s own sake to for the sake of the Creator.

A person uses the left line; he knows the deficiencies, sets holiness against them, and sees one opposite the other, the Klipa against holiness. He arouses the correcting light concealed in the Torah and uses it as the light of AB-SAG for the sake of correction. Then, in practice, he proceeds to receive in order to bestow, which brings him to the goal, to adhesion.
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From the Daily Kabbalah Lesson 8/30/26, Rabash, “What Is, ‘He Who Is Without Sons,’ in the Work?”

Question: What is an “eternal action”?

Answer: An action that exists in the spiritual world is called eternal. In the material world, all our actions leave no memory behind. They bring no benefit and produce no result.

It is simply astonishing how a person wants to preserve what he has done, what he has achieved, and what he has invested in. He wants something to remain after him, and he does not understand that these things have no value in relation to eternity.

In spirituality, however, it is the opposite. Although initially the desire to receive is uncorrected, you correct it and fill it with light and thereby build a Partzuf, a spiritual object, and this remains.

Later, the Partzuf is purified as it ascends to ever higher degrees, but the acquired screen remains forever. In this way, you build your Kelim (vessels). Each time, you move from the last Kli in which you find yourself to a new one, while the others remain behind you like links in a chain that you have brought into being.

There is nothing like this in the material world, because matter merely changes its form, while the previous form disappears without a trace.
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From the Daily Kabbalah Lesson 10/20/26, Rabash, “A Prayer of Many”

Question: How can I hear from the environment about the importance of the goal if the friends do not talk about it?

Answer: First of all, we need to talk about it; everyone is obliged to say a few words about it here and there. But the main thing is the example. You should try to make the friends see through your actions that you perform them because the goal is important to you, and it is precisely the goal that motivates you to act.

Suppose we have initiated a project and must work within its framework. The video production department presented me with a work plan for the coming month, which no other department did. Even the kitchen did not provide me with a plan of what they want to “fill” us with.

But the video production department presented a clear plan tied to specific dates and planned events. It is evident that the people are involved in the overall dissemination, and this gives me a strong sense of the importance of this department. I see that they truly have a special awareness of the importance of the goal.

Yet beyond such commendable actions, even beyond a detailed plan, they must show why they are doing this. They are doing it because they want to attain spirituality, something higher, and want to ascend. And this is what they must show me.

In the same way, in every action a person performs, one must demonstrate one’s intention to those around them, and then that intention will return to them multiplied several times over.
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From the Daily Kabbalah Lesson 8/18/26, Rabash, “What Are ‘Blessing’ and ‘Curse’ in the Work?”

Comment: You keep talking about the obligation to promote the greatness of the Creator and the purpose of creation.

My Response: It is not I who say this but Baal HaSulam, who wrote that we must open schools and disseminate the knowledge about the Creator.

We are ready for this because the great sages determined that we are in the generation of the Messiah, a generation obligated to reveal this general force to everyone. The whole world must reveal spirituality and live at the level at which it should be according to its inner preparation. We do not pull humanity toward something it is not yet ready for.

The magnitude of the sufferings that are now being revealed in the world speaks for itself. It indicates that the world ought to be at a different stage. The measure of suffering is our lagging behind; it is the difference between where we are and where we should be. Suppose you are on the fifth level and should be on the tenth, this difference of five levels by which you are lagging behind presses upon you and gives you a sensation of suffering.

The point is that the surrounding light comes to you as suffering, since a part of it should already enter your relatively corrected Kli as inner light.

But we should already be in a completely different state. If, in accordance with how the Reshimot awaken in you, you reduce the difference between the lower and upper degrees, then you are always in joy, in inspiration. Each time evil is revealed in you, you perceive it as beneficial.

Both with regard to the individual and the general, the world must follow this same path. But if we are failing, if the world experiences only continuous suffering and dreams of how to disconnect from this life with the help of drugs, this indicates how far behind we are.

If this is the case, then there is no other possibility but to reveal the method of correction to the world, as this is the method of correcting its state. This does not mean that one must correct some souls, something abstract. Correct your life! What does “correct” mean? Fill your life with pleasure, this is what you bring to the world. A very simple method, a very simple goal.

Why is the world not ready for this? From the side of sufferings it is ready, but from the side of awareness, it is not. It is precisely here that we must help it. Therefore, Baal HaSulam writes that schools must be opened and knowledge disseminated among the people throughout the whole world.
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From the Daily Kabbalah Lesson 10/26/26, Rabash, “The Importance of Recognition of Evil”

Baal HaSulam writes in “The Writings of the Last Generation” that the collective soul, called Adam HaRishon, is a single system in which each of its components is important. But despite this, when it was divided into many parts, a hierarchy emerged with some souls becoming more important than others depending on the order of their correction and the significance of their mutual integration.

It is the same with a body. Naturally a body cannot be complete until the very last soul is corrected and joins the collective whole. But in the structure of the soul follows a hierarchy much like a pyramid with society, in its mass, at the base of the pyramid, and the individual at its apex. Therefore, it may appear that there is a different Torah for the masses and for the individual, as it is said, “The opinion of the Torah is opposite to the opinion of the masses.”

But this pertains to the time of development and correction and not to the final correction. Therefore, the absolute sovereignty of the Creator, the state we must reach, is attained according to the principle: “first in the individual, and then in the masses.” Thus, the instructions that we need to receive must be different for the individual and for the masses. However, it is forbidden to leave the masses aside in terms of advancement toward the purpose of creation.

This does not mean that we take only a few chosen souls and abandon everyone else. We are obligated to engage in dissemination among the masses as well, although individuals and the masses are taught differently.

For the masses, prayer consists simply of each person praying for their own well-being. They are not taught what is good and what is bad in the true sense. They do not understand that good is equivalence of properties and correction.

Therefore, Baal HaSulam writes that even in the last generation, this structure, a pyramid, will remain. There are those who merely agree to belong to the last generation, and this is enough. They are accepted since they are not capable of more. Such is their structure.

There are those who fully participate in spiritual work. It is precisely for this reason that the collective Kli, structured as a pyramid, is perfect.

Thus, a distinction is made between the work with regard to the masses, which is carried out in accordance with the surrounding light, and the work of individuals in accordance with the inner light, who strive toward it, understanding that it is precisely this that is lacking in the Kli. And these are not only different things, but opposite ones.
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From the Daily Kabbalah Lesson 10/26/26, Rabash, “The Importance of Recognition of Evil”

Question: How can one experience the Klipa, and where does the desire to leave it and move toward holiness come from?

Answer: Within the framework of our world, we do not perceive this. A person like might find themselves in what is called a Klipa in this world, encountering various situations, and simply get lost in them. In spirituality, it is different. In the spiritual world, a person is brought into a Klipa only to the extent that they attain the right line, the qualities of the Creator, but not before that.

As it is written in the song sung at the end of Shabbat: “There once lived a pious man who lacked the means of his own sustenance. He made his living making clothes, yet he had nothing to wear because he was occupied with studying the Torah.” In other words, the more you study, invest in dissemination, and advance toward spirituality, the more you are brought down into the Klipa. A person who has merited receiving the strength of the Torah is immediately given the left line in a more powerful form.

Otherwise, what would be the point? Simply to cause you pain? That is not the purpose.

Setbacks are sent to you so that through the Klipa, you can understand what form of holiness you must build in opposition to it.

But if you are unable to learn from these experiences, and even after prolonged study and effort you are not sufficiently prepared, you are not brought into the state. That is why it is written: “Anyone who is greater than his friend, his evil inclination is greater.”

To the extent you have grown—studied more, understood more, invested more of yourself—the more your egoism develops because you are given stronger desires and more serious obstacles.

You are brought into the Klipa only to the extent that you are capable of withstanding it and truly using it correctly.

You might object that there are people who studied with us for a long time, and then suddenly some kind of spirit descended upon them and led them away.

The point is that from above, they were given exactly as much as they were destined to receive. They simply failed to make use of what was in their hands. They were given the opportunity to rise through an effective and favorable path, but they did not take it. And the calculation from above is simple: yes or no, without mercy.

When we say that the Creator is merciful, He is merciful only toward those who work. To those who do not work, look at the blows He sends upon humanity and how He advances it.
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From the Daily Kabbalah Lesson 8/28/26, Rabash, “What Is the Work of Man, in the Work that Is Attributed to the Creator?”

Talks about the Steps of the Ladder, Part 284

How Can It Be That a Person Who Is in the Midst of the Path Suddenly Regrets “the Former Things”?

What does it mean to regret “the former things”? It means that we regret having started the path at all, having walked on it, and having reached the state we reached. We think that things were better for us at the beginning of the path, that we could have managed without it. Why does this happen each time? It is because we need to examine the reason for walking on our path, and not simply walk on it aimlessly.

In Kabbalah, it is said that the revelation of evil comes to a strong person, one who knows how to cope with it and correct it into good. If we advanced another twenty steps along the path: studied, did all kinds of things in the society, in dissemination, and suddenly we fall and begin to feel that everything is worthless and we regret the path, all the years we wasted on the group, the Rav, and the books, it is a sign that we must value the reason even more, as something greater now, in order to strengthen ourselves in it, and thus, through negativity, we are shown the extent to which we are on the path.

Each time we ascend a degree, we must regret “the former things,” as though examining them, and afterward continue onward. Just as we alternately fail and succeed along our path, so it also happens with regard to the reason for our studies, which is a good sign, but it is much harder to get through this than to survive the changing of various states or moods. If we regret, it is a sign that we are indeed changing degrees, and herein lies a danger. In order for us to truly ascend, so that the regret over “the former things” does not stop us, the society must support us much more than it supports one who simply falls. Here, this is serious work, all of which is preparation.

Question: Should the examination of the concept of bestowal be carried out from the perspective of an observer or from that of a participant who wishes to advance in a particular direction?

Answer: Examining the concept of bestowal should reveal whether my life, my destiny, and my very self are truly contained within it. There is nothing else in this world that I need to investigate.

Whatever level I may be at, I simply take my life and examine, moment by moment, how I relate to the quality of bestowal at every stage. I do this not for the sake of results or conclusions that I must subsequently put into practice but solely for the sake of the examination itself.

As a result, we will come to recognize the importance of the concept of bestowal. It will gain depth and substance through the various situations in which my desire to receive develops its attitude toward it, and we will begin to live within this concept. Ultimately, this is about exploring the Creator and my attitude toward Him, toward this quality.

Question: When conducting this investigation, do you observe the situation from the outside or are you immersed in it?

Answer: Both from within and from the outside. It does not matter. Ultimately, we need to examine the system of relationships between me and the Creator. There is no other work.

If a person does not distinguish between himself and his body, that is, his desire to receive, then how can he investigate the concept of bestowal and form an attitude toward it? Where should he begin? From separating himself from his desire to receive. To the extent that he is able to detach himself from this desire, he can investigate it.
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From the Daily Kabbalah Lesson 9/11/26, Rabash, “The Rosh Hashanah Prayer”

Question: A person works; later on, he loses energy, becomes disappointed, and asks for help from the Creator. Where in this chain is room for restriction? What makes one ask for power to restrict their desire?

Answer: A person asks for power perform restriction if they can see one step ahead. One needs to step back and check what state precedes the one they desire.

It is similar to a computer when one can open a few windows one after another one: It is possible to navigate to one window ahead, and it is possible to navigate back to the preceding window. You go to the preceding one in order to find out what parameters are required in order to reach restriction in the next state.

You will receive this power from above on condition that you prepare yourself, ask for power, reveal this power, and have a need for it. What should be your preceding state in order for this to happen with you? It is the state when you will be like Moses standing up to Pharaoh.

When you accurately reveal that your desire to receive is so bad and brings you such blows and calamities that you do not have any way to save yourself, but to escape and hide from it.

You cannot truly escape it. Perhaps you try to flee, but it does not help you detach yourself from the underlying intention since Pharaoh is not the desire to receive itself, but rather the intention to derive pleasure for one’s own sake. The only thing that is considered positive or negative is our intention based on its direction: for the Creator or one’s own benefit.

The desire to receive itself is only discussed in terms of its magnitude. The right line, the attributes of the Creator and the intention to bestow is built upon the magnitude of the desire to receive. The left line, the intention for the sake of oneself, is built upon that same desire to receive.

Both lines must correspond to the full extent of the entire desire to receive in this world and be opposite one to another inside of you to the extent that you would be ready for everything, but only to exit from the power of the left line while you reveal the right line. This is the meaning of the phrase “Let’s go to Pharaoh!”

Moses by himself is unable to do anything, since Pharaoh controls the desire to receive “he rules in Egypt.” Only because the Creator comes together with Moses, He shines through the point “Moses” to all of Egypt and therefore there appears such a notion as the people of Israel, meaning there come additional forces and properties that desire to exit from Egypt. They are the ones that go through the restriction: separating them from Pharaoh, from Egypt.

The people of Israel are the ones who exit Egypt, but not the Egyptians. Therefore, nothing changes in Egypt. All blows, all plagues in Egypt are needed only to take out Galgalta ve Eynaim that is included in AHP there.

Question: Does the restriction occur only after the recognition of evil?

Answer: The restriction follows the phase of recognition of evil: the recognition that any contact with the desire to receive is death. In essence, it is scrutinized after the ten plagues.
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From the Daily Kabbalah Lesson 8/17/26, Rabash, “What Are Commandments that a Person Tramples with His Feet”

Question: If there is a program for the development of creation, known as Reshimot, how should we relate to attempts to correct spiritual genetic defects?

Answer: Today, science has reached the point where it can correct genetic defects. If so, are we not interfering with the inner properties of the soul, which were formed by the Creator?

After all, our work should be focused only on the group, on choosing the best possible environment each time. But if we work with the spiritual gene, study what it consists of and what is damaged in it, and try to correct it on the material level, are we not affecting our spiritual development? After all, one is clothed within the other.

This question arose even before genetics, biology, and all the possibilities of correcting genes, DNA, and everything related to our genetic information came into being. Essentially, the question is: “Is a doctor given the right to heal?”

Suppose I was born with some defect, or I have developed one now. What should I do about it? Should I correct it only on the spiritual level, through the light that reforms? Or am I allowed to use what this world offers within the limits of its possibilities?

There is a law that applies here: As human beings develop and our desire, our egoism, grows, we expand our ability to intervene in the external world and in its inner world, meaning the human being himself. We are allowed to do this, and that is why these possibilities are being revealed. The fact that these discoveries emerge as a result of the growing desire to receive means that they reveal bad things, not good ones, because egoism cannot bring us anything better.

Is it good that today I crave a thousand and one pleasures, cannot live in peace with anyone, including myself, and am never satisfied with anything? Perhaps this leads me toward correction, toward recognizing how unbearable my state has become. But in themselves, these are bad things, because they result from the development of the ego.

Nevertheless, we are allowed to use what our egoism forces us to develop. This is a defect arising in response to another defect, and a correction in response to another correction. We are permitted to act in this way.

For example, the ego may lead to the development of a particular disease. My ego has grown from one incarnation to the next and reached a new level. As a result, this new level in the current incarnation is accompanied by new diseases.

As egoism grows, new misfortunes arise, including new physical illnesses. If, in response, I invest enormous amounts of effort, money, and resources in trying to improve the world in some way and manage to achieve a certain correction through these great efforts, then I am allowed to benefit from that correction at the same level.

In other words, the law that a doctor is given the right to heal does not go beyond the framework of natural corrections. I invest effort in the area where a defect exists and correct it. The size of the defect corresponds to the degree of egoism that has developed. If I invest effort, money, and other resources, dedicating myself to fighting this misfortune and being prepared to give everything to overcome it, then in this way I bring about a correction.

In other words, it is not the doctor who heals me, but my own investment of effort at the level represented by the doctor on the animate level.

The same applies to our intervention in genes and all the related issues. We must explore every question that arises, wherever we live, and investigate matter in whatever ways we can, developing our knowledge and using it correctly for the benefit of people. If my ego pushes me toward development, and I advance because of this push, then it happens involuntarily, not because of my conscious decision.

People around the world are shouting, “We must stop genetic cloning experiments!” But who can really stop them? Do you believe that no one is working on this? Everyone is working on it. People shout, but in reality, their protests achieve nothing.

It is clear that our ego will push us in this direction. Will we develop an even more sophisticated bomb? Of course we will. All the bad things will inevitably come to light. Whether we want it or not, our ego will lead us there. We see that all the latest technologies and scientific advances, including those in biology and other sciences, are used primarily for military purposes, while only a small part benefits ordinary people.

We will also see that this, too, is certainly programmed into the desire to receive and into our development. The more the desire to receive grows and forces us to reveal more of our nature, the more it exposes all the filth, sores, and abscesses within us. Through this process, we come to recognize evil more quickly.

This corporeal development may seem to show that we can somehow protect ourselves from diseases, and indeed, such possibilities exist. We recognize evil in the form of a particular disease and can treat it by investing enormous effort. But this must not interfere with our spiritual correction. Later, we will see this entire picture in its complete and perfect form.

Therefore, we are allowed to use the latest technologies, but we will not achieve true correction through them. Ultimately, all corrections will come from above, through the light.
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From the Daily Kabbalah Lesson 9/12/26, Rabash, Notes 882 “Rosh Hashanah”

Intention is the possibility of existing in the spiritual realm. Suppose I am putting on tefillin. At that moment, I think: “What is the putting on of tefillin in the spiritual?” It is the intention for bestowal at the level of receiving the light of Hochma in the Rosh of ZA when it is in a great state. This is a very high level.

It turns out that if you regret not having such an intention, then at that very moment you already want to have it and are in some way striving toward it. This is already the beginning of the spiritual performance of this commandment. You already have the hope that one day you will reach it. And if you also connect your intention with an action in our world, then this performance becomes complete. And so it is with everything.

With prayer, we have a problem, since the heart does not always agree with what is written in the prayer book. We are in different states: ascents and descents, such states in which I do not even belong to myself.

Suppose you are reading about something; what matters is the extent to which you identify yourself with the text. You must put your soul into it, your personal attitude toward what you are reading. In any case, the Kabbalists wrote all of this. You perform it purely mechanically, but the body is dead, and one must explain how to revive it. But if you know that you are dead with respect to what they wrote, this is already work.

With prayer, it is a little different. It may happen that your prayer does not coincide with the one you are reading. Therefore, it is impossible to demand the performance of what is written in the book every time. Therefore, do not force your heart. It is entirely acceptable if it is saying something else at the moment.
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From the Daily Kabbalah Lesson 10/20/26, Rabash, “A Prayer of Many”

The root of all the commandments lies in the fact that the Kabbalists attained the upper worlds. This began with the forefather Abraham. In accordance with the roots that the Kabbalists attained in the spiritual worlds, they began to perform certain actions in the material world, similar to how this occurs in the spiritual worlds.

What is the difference between an action in the material world, that we call a commandment and an action that we do not call a commandment?

An action in our world that is not called a commandment has a spiritual root that descends into the material world, as it were, forming a material branch. But none of the actions called a commandment, which is a spiritual action, has a material continuation, a material branch. These are purely spiritual actions.

Do tefillin grow on a tree or exist in the nature of the material world? Absolutely any commandment, whether a blessing before a meal or after it, and so on, has no branch in this world, no embodiment of this phenomenon.

The Kabbalists simply took them from the spiritual world and decreed that they be performed. Therefore, all of this appears irrational in our world.
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From the Daily Kabbalah Lesson 10/20/26, Rabash, “A Prayer of Many”

Talks about the Steps of the Ladder, Part 283

Should We Not Even Mention the Existence of the Creator and His Greatness?

It is better to reveal as little as possible outwardly and not even mention the existence of the great Creator. An advanced stage is a stage in which we should conceal more and reveal less. It is written that one who reveals the secrets of their heart thereby gives a hold to the external forces. There is such a concept as the evil eye, although no one knows what it is. It is written that ninety-nine cases of illness and death take place due to the evil eye.

The main thing for us is to fulfill the law of mutual guarantee, and everything else will be done by the upper light.

In Baal HaSulam,’s “Matan Torah [The Giving of the Torah]“ , it is written that there is no need to worry about my own existence if 600,000 people are standing guard over my interests so that I would not lack anything. This is the law of nature: if I guarantee it for others in this way, then they will also guarantee it for me.

And I do not have to wait for them to start treating me this way first. After all, this is the law of nature. I see myself in them: the world that appears before a person is a person himself. And therefore, as soon as I provide a guarantee for the entire creation, I become worthy of the entire creation providing a complete guarantee for me.

This law of mutual guarantee applies to every person and everyone together. It all depends only on each one of us whether we will be able to relate to our friends in this way.

It is only through the law of mutual guarantee that we can understand what faith above reason is: when we relate to another as our true self and to ourselves as a true animal. And then everything falls into place, and this law of nature is fulfilled.

If a person becomes a guarantor for his friends, then according to the law of nature, he stops to worry about himself. That is how it works, that is how we achieve the restriction.
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From a Conversation at the Congress

Question: Do we have power over our intention before crossing the Machsom?

Answer: Although before the Machsom we do not have power over our intention, to the extent that there is a certain impulse in our intention to enter the spiritual world, this is connected with the material action and remains forever. Therefore, there is no doubt that one must perform the commandments with intention. It is precisely for this that our world is needed; otherwise, it is unclear to us why we were brought down here.

We constantly ask ourselves: What is the meaning of the fact that we were given the commandments? Perhaps it is some kind of mistake, and they need to be performed only in the spiritual, while by performing them materially, we are merely imitating them, like animals?

No. The mistake occurred during the time of the destruction of the Temple, when the intention for the sake of the Creator was lost, and people continued to perform the same actions without any intention, for reception for their own sake.

However, this fall concerns not the action, but only the intention. About the action itself, the Kabbalists say: “Do not add and do not subtract.” That is, one must not turn these actions into a cult. This must not be.

But as for the intention, each time it requires improvement. Baal HaSulam writes about this in the article “For the Completion of The Zohar.” The inner intention must be very important and great in comparison with the performance of the commandments on the physical level.

Along with the physical performance of the commandments, one must develop the intention as much as possible, the purpose for which we do this and the yearning for what we want to attain. Otherwise, it is impossible to understand the order of existence of the world, why we must exist in a special external form in comparison with other nations and perform the commandments in the material world, from circumcision (Brit Mila) to the commandments concerning the Temple, from our being in Egypt to the dispersion among other nations.

So why not make it all take place in the spiritual, on the inner level, and that is all? Why must we also go through all this in the material world? This is needed in order to connect the inner and the outer, for the inner rests upon the outer.

We do not know the difference between the simple observance of the commandments and their performance with intention. By performing them with intention, you bring into this a certain spiritual weight; you connect all of creation from beginning to end, from edge to edge.
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From the Daily Kabbalah Lesson 10/20/26, Rabash, “A Prayer of Many”

Question: Is there a connection between the number of external actions I perform and the improvement of my intention?

Answer: There is a connection between actions and intentions. A person who invests effort in actions begins to ask himself why he is doing them. Gradually, as it is said, the hearts follow the actions. There is a connection here, because our intentions and our actions are, after all, in the same body.

When a person acts but does not achieve a result, he begins to ask questions and gradually understands that the reason is the absence of intention. The intention determines the quality of the action, what I want to achieve through it.

Without intention, a person is simply a machine that performs actions and wants nothing from them in terms of spiritual advancement. And if he wants nothing, he receives nothing.

Perhaps he intends to receive something else. For example, a person has worked for five years in order to gain respect from the group, and then declares, “Why haven’t I attained spirituality in your group?”

But your intention was directed not toward spirituality, but toward respect. And indeed, you have a good position, and you are respected among us as a strong, active person. You received respect from us, so why are you complaining about not attaining spirituality?

You should have demanded spirituality from the group yourself, but that is already your own personal, inner demand.
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From the Daily Kabbalah Lesson 9/12/26, Rabash, Notes 882 “Rosh Hashanah”

The Creator created the desire to receive, which stands opposite to His desire to bestow, and then created within us the system of Klipot (impure forces) as a kind of image opposite to His image. In this way, He gave us the possibility of existing in the desire to receive in the form of a Klipa. For the desire to receive is simply a desire; it is neither good nor bad. And opposite to it there is only the light of Nefesh.

But then, as a result of the shattering, the properties of the Creator entered the desire to receive, but in an inverted form. At that point, this desire became not merely a desire to receive, but a Klipa. That is, it wants to take the Creator’s place and use these properties for its own pleasure. In this way, He gave us His image in an inverted, negative form. And when we correct this image, we come to adhesion with Him.

The Sitra Achra brings me all the properties, all the similarity, and all the understanding of what the opposite form in holiness should be. I learn from it, and on this basis, above it, I build my holy image by, as it were, stealing from it, extracting from it. Thanks to this, I build my blessing, my Kli for receiving abundance. We must understand the opposition between these two systems and how necessary it is.
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From the Daily Kabbalah Lesson 8/28/26, Rabash, “What Is the Work of Man, in the Work that Is Attributed to the Creator?”

Question: Everything is arranged in such a way that opposite holiness there is a Klipa, and therefore one has to constantly enter the Klipa and be under its control. Does this mean that a person must constantly remain in a state of tension? And if he is tense, where is the pleasure?

Answer: I do not understand your question, because a person can experience both tension and pleasure at the same time. There are people who go skydiving or engage in numerous activities to raise their adrenaline levels, and they pay considerable amounts of money to enter a state of tension just so they do not feel lifeless. They derive pleasure precisely from being in an excited state, in a state of struggle, combat, and tension.

Perhaps you mean that the Creator is in a state of constant rest, and apparently this is the greatest pleasure, so you want that too.

But the Creator’s state of rest means that all the Kelim, all the desires are corrected. Within all the Kelim, desires, and thoughts, one can perform the work with 100% efficiency, at the highest possible speed, when nothing else interferes. It is precisely the absence of anything that interferes that is called rest—rest from disturbances, interfering thoughts, and uncorrected Kelim.

This is not the kind of rest in which nothing is done. Inactivity is called death, not rest.
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From the Daily Kabbalah Lesson 8/28/26, Rabash, “What Is the Work of Man, in the Work that Is Attributed to the Creator?”

Talks about the Steps of the Ladder, Part 291

What Should We Do When a Desire to Escape the Problems of This World Takes Over?

The goal of someone who engages in Kabbalah is not to find refuge in spirituality out of fear of the problems brought upon us in this world. This is a mistaken approach. Whoever holds it delays their development. Some people stop working, while others neglect various areas of life and cease functioning in them. They think, why do I need a wife and children? It would be better to get divorced and only study, to live like an angel. Many resign themselves to this weakness, which actually stems from a lack of animate “fuel,” when we feel that it is not worthwhile to approach the pleasures of this world, that they offer nothing and that it is not worth making an effort.

However, we need to undergo such states literally by force and connect them with the fact that the Creator gives them to us, that He is the one who sends them. There is no choice but to go through these difficult states, the feeling of exhaustion and meaninglessness, with the thought that it comes from Him.

All the states, not only in the family or at work, but also the national and global states that we are going through now, are truly a revelation of Godliness, a revelation of Providence, although it is the beginning of the revelation of the “posterior” (Achoraim), it is nevertheless an actual revelation. We see that no one has a solution to the problems we are being brought to on a global scale. Especially us, but also the entire world. The whole world is in a state of complete lack of direction, a state unlike anything in the memory of human history. Everyone is aware of this, including great scientists who study humanity’s development and human history. No one has an answer.

There is no answer in particular or in general. Especially we, among all of humanity, feel that there is no solution. Soon we will all know that humanity’s fate hangs by a very thin thread, with a gaping abyss beneath it.

If we succeed to connect all such phenomena to the goal and work accordingly, then we will succeed. That is, we will proceed by the good path toward the end of correction. If we do not connect them and do not work toward the goal, we will have difficult lives. Everything depends on the way in which we use the surrounding light. The more we internalize the surrounding light within us as inner light, our inner light will be surrounding light for the nations, they will feel how surrounding light comes to them from us and will depend on and be connected to us. They will want this to happen from the positive and not out of the negative.

Today, the nations circle around us like mad dogs intent on doing harm. Why? It is because subconsciously they know that we possess something meant for them, and they feel that we are not giving it to them. How would you relate to those who hold your life in their hands and do not let you live? This is what happens. The nations will feel surrounding light only on condition that we have inner light. This is what is meant by the expression “a light unto the nations.” The nations are on a lower degree, and this is the order of the degrees. When they begin to receive inner light from the surrounding light, we will begin to receive the light of Haya and Yechida. Afterward, unification will take place. Everyone will have the same light, meaning the general end of correction.

Therefore, we must understand this and accept all these states that are intended for the goal and do not come upon us randomly from one enemy ruler or another.

Talks about the Steps of the Ladder, Part 282

How Should We Relate to a Situation Where Friends Are Celebrating and Enjoying Themselves and Someone Gets Up and Says That There Is a Purpose of Creation?

Why should one say during the meal, “You know, there is a purpose of creation”? There is no need to say it. It should be clear to everyone. Each and every person, before putting something into their mouth or turning to a friend or making a toast and so on, should make this unification that we call “making a blessing,” and accordingly continue with what they began.

There is no point in talking about the purpose of creation. We should simply internalize it and talk about whatever else. It is better to tell jokes outwardly and be serious inwardly. However, if the mouth and the heart are unequal, there is a concern that people will begin telling jokes and the heart will follow them as well. In such a case, only when there is no other choice, it is better to speak about serious matters, and then perhaps the heart will also hear a little.

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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.

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.