“Law” means that it is above reason, and the intention pertains to faith, and by faith above reason he becomes Israel. Conversely, before he was rewarded with faith above reason, he is regarded only as “sacred still,” called “dust” (Rabash, “What Is the Difference between Law and Judgment in the Work?”).

In this article Rabash describes two states in our work. The first state is called “law,” defined by conditions it is impossible to enter spirituality without. These are what is called Mitzva (commandment), Emuna (faith), Tzedakah (charity, giving), and Malchut Shamayim (the Kingdom of Heaven).

At first, these conditions are accepted by us as “an ox to the burden and a donkey to the load,” since a person feels no taste or joy in the work, only heaviness and unpleasant sensations. Working against the desire to receive is very difficult, and most importantly, we do not see what we are doing or for what purpose. Everything happens this way because we must exit the will to receive.

All our efforts are devoid of taste, conscious awareness, and apparent meaning and are carried out “above reason,” literally by coercion, so that we do not feel any spiritual pleasures that might tempt and pull us away from our current point into the Klipot (shells or forces of impurity) rather than holiness. In other words, so that we will not desire spirituality for self-enjoyment more intensely than during the initial awakening from above.

To prevent us from seeking to attain spirituality “for the sake of self-enjoyment,” we are shown (or made to feel) as though there is no flavor in it at all. But if you still wish to draw closer to it, then try to do so without any feeling of taste or joy. How? According to the law of faith above reason.

What is this law? For Malchut, which is entirely the will to receive, it is necessary to establish conditions under which this desire will no longer operate in its usual mode, but will perform actions without receiving a reward, like “an ox to the burden and a donkey to the load.”

How can one work against one’s own nature? If we were able to do this, then we could already enter the spiritual nature and begin the second part of the work, called the revelation of the lights, joy, and the first nine Sefirot that are above Malchut. Strength is required to carry out these laws in Malchut, and only afterward to attain the fulfillment of the Torah.
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From the Daily Kabbalah Lesson 4/17/26, Rabash, “What Is the Difference between Law and Judgment in the Work?”

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Question: In contrast to the point in the heart, does the “Aviut” (thickness, coarseness) of the desire to receive also grow?

Answer: Naturally, the Aviut of the desire to receive grows opposite the point in the heart. Initially, you connect with this point, while the Aviut, the force of desire, is still concealed.

However, when you begin to sense fulfillment in this point, one that reveals the greatness of the Creator to you, the question of how to handle His greatness arises. Do you need it for the sake of self-enjoyment and comfort or do you view it as a means for further advancement, where you close your eyes, and choose not to see His greatness, but use it exclusively for further spiritual advancement?

If after receiving inspiration you do not go to the group with it but only fill yourself and enjoy it, then immediately a void is revealed within your Kli. A similar phenomenon occurs whenever we fill ourselves for the sake of receiving. I received what I strongly desired, yet I find myself empty once again; the air has escaped, and I am empty once more.

The same thing seems to happen to you in spirituality as well and you begin to feel the emptiness even more than before: You have expanded your Kli, filled it with an awareness of the Creator, only to find yourself emptied of this vast newfound awareness. “Never have I have felt so empty, never have I suffered so intensely! Is this what spiritual advancement is? You ask yourself. “Is this the Torah and is this the reward?”

This happened because you failed to notice that critical moment when you began to derive pleasure from your state rather than using it effectively to further your advancement. Learning to discern this is a very long, difficult, and complicated process. As one learns, one eventually becomes sensitive to this point.

After establishing contact with the Creator, a person is literally at the peak of understanding regarding what one is doing with this connection, whether one using it for one’s own benefit or whether one is truly channeling every awakening, every ascent, and all the strength one has received into further advancement in order to eventually acquire the intention to please the Creator. Basically, throughout our journey in the dark, we study how to sense this point.
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From the Daily Kabbalah Lesson 4/17/26, Rabash, “What Is the Difference between Law and Judgment in the Work?”

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All our work proceeds through the stages of faith (Emuna) and mercy (Tzedakah) that results in our nature transforming into the Kingdom of Heaven (Malchut Shamayim). Malchut, over which the Heavens spread (the first nine Sefirot), literally supports them and becomes a kind of foundation for them. Relying this foundation, a person advances and gradually attains correspondence with the first nine Sefirot.

In this process, one not only refrains from using their natural egoistic properties, but one begins to bring their Malchut into alignment with the Kingdom of Heaven so that their desires serve the intention to bestow delight upon the Creator and become to His properties, the first nine Sefirot.

Then one reveals a Kli (vessel) of reception for the sake of bestowal, where the light known as the Torah comes to reign. The feeling of the upper light in the first nine Sefirot, that is, in Malchut, that has become similar to the properties of the Creator, is called joy. Thus, from the law, from Malchut, one arrives at judgment.

Therefore, it is written that it is forbidden for an idolater to study the Torah. As long as a person is an idolater, his intention is to receive for his own sake. He cannot yet reach the first nine Sefirot, because by his very nature, he does not correspond to them. That is why he is called an idolater.

Forbidden means impossible. As long as a person remains confined within the limitations of Malchut, and is therefore incapable of filling its precepts, meaning to achieve similarity with the first nine Sefirot, the Torah cannot exist within them—the light cannot penetrate them.

Only after one becomes “Israel” (Yashar Kel—straight to the Creator) and acquires the intention for the sake of bestowal, both in the fulfillment of the laws and within the first nine Sefirot, is one filled with light. As a result, a person becomes aligned with the Creator and fully adhered to Him.
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From the Daily Kabbalah Lesson 4/17/26, Rabash, “What Is the Difference between Law and Judgment in the Work?”

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Question: Will the humans of the future possess a more powerful mind?

Answer: The human of the future will have stronger feelings and intellect that are more developed tools for perceiving today’s reality, as well as the reasons to move from it to a new form of perception.

This is not about a simple increase in intelligence; we are not talking about the material mind. We will begin to acquire an “integral mind” by connecting with one another emotionally and intellectually. We will feel that there is a system in which we are all included through our thoughts and our hearts.

This system is the only thing that truly exists. The material world in which we now believe we exist will disappear from our perception. We will suddenly discover that matter does not exist, only waves.

And then we will cease to perceive even the waves and will realize that behind them stands a force, not a physical one that can be detected by mechanical or electrical instruments, but a spiritual force. This spiritual force can only be perceived if we are within the same system as it.

Such a transition from passive evolutionary development under the influence of natural forces to an active one where we ourselves govern our development is possible only through the science of Kabbalah, which explains to a person how to rise to the next level of development.

Through our connection, we create one great force, despite the smallness and egoism of each individual’s personal forces. If we even aspire in potential to unite in order to create a new state between us, and become like one person with one heart, then our minds and desires will unite.

Out of all our desires a single desire will emerge, but it will not be egoistic. In order to unite, we will have to break the egoistic approach that makes each of us opposite to others.

And when our minds unite, this shared mind also acquires a new quality that is altruistic instead of egoistic. Thus, we rise to a new level of connection and become like one person with one heart, one desire, and one mind.

In this way we see that all previous forms (inanimate nature, plants, animals, and humans) were never truly material or physical. They only appeared so in our perception; in reality, they were merely forces.

Modern physics also asserts that all reality is force. And we begin to see reality as the connection between two forces: the force of the Creator and the force of creation.
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From KabTV’s “New Life 931 – Evolution: The Next Stage,” 12/12/17

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