In the article “What Are the Times of Prayer and Gratitude in the Work?,” Rabash gives examples of desires that arise from states opposite to holiness intended to lead us to the highest holiness.

A person rises higher and higher, and then suddenly falls into an abyss. Once again, evil seems to descend upon him from all sides. Unexpected things happen that seem completely out of place. “I am working for the Creator, so how can this be happening?” Yet it appears everywhere—at home, at work, in the country, everywhere.

We must accept all these states as the most suitable conditions for advancement. Especially now, as we begin to work with the understanding of what true effort is, even more difficult questions and doubts will arise. They come so that we may clarify what genuine intention is, how to demand the light that reforms, and what it means to be in equivalence of form with the Creator.

All these concepts are acquired gradually. A person refines and polishes them until he extracts a pearl from an enormous heap of waste, because at first he cannot distinguish one thing from another. Therefore there is no need to fear. The higher we rise, the more terrible and more lowly things are revealed within us.

Of course, it is impossible not to be afraid. Each new degree is higher than the previous one, and the “bear” appears even larger, while a person feels like an even smaller child standing before it.

But then the degree gradually passes. The person grows to the measure of that degree, begins to train the bear, and turns it into a “bear cub,” a useful and effective force. And so it happens every time.

Baal HaSulam writes in “The Giving of the Torah” that the greater a person becomes, the more he cares about things that are distant from his own body. At first he cares only about himself. Then he begins to care about things outside of himself: his children, his family, his friends, society, his city, his country, the world, and eventually all of reality.
[357558]
From the Daily Kabbalah Lesson 6/7/26, Rabash, “What Are the Times of Prayer and Gratitude in the Work? ”

Related Material:
Rising To A New Degree
For Now We Don’t Understand How It Is Possible…
It Is Forbidden To Walk In Place

Question:

Answer: It is very difficult to explain the concept of “above reason” before the Machsom. But during the preparation period, it can be explained as follows: a person is not merely present in the group, they must make efforts, annul themself before the friends, and accept what exists in the group above reason.

This means that he wants to be under the influence of friends. In other words, he begins to convince himself that what he hears from them is correct. This is truly “brainwashing.” Rabash writes that habit becomes second nature.

I will say it differently. We are in a group in which there is something revealed and concealed. The concealed forces, unknown to us, are who we truly are; this is already a spiritual force. And the force that is revealed to us is what we see as to how imperfect we still are.

For a person who is in a group and who lowers himself before it, it does not matter what level his friends are at. By convincing himself of being “small,” he receives the influence of the hidden force present in the group. The entire group may not be at a high level of spirituality, but through it, he receives forces from its spiritual root that they themselves have not yet received.

It turns out that a group may consist of twenty people, none of whom are particularly special. But suddenly one of them decides that he wants to be 100% under its influence. Then he is influenced by the group’s inner spiritual force, and even such things, the existence of which the others do not even suspect, nor do they know where they come from.

In other words, do not think that if someone lowers himself before the group, he will receive what everyone else has, or will be corrected to the same extent as everyone else. No, it will be much more than that.

He can attain spirituality by using the force of the group, even if the entire group is still in corporeality. One thing is, in essence, not connected to the other, since what is due to them comes according to their personal work, while what is due to him is according to his personal work. Therefore, let us say that for my personal advancement it is not important what is happening with you. As the saying goes, “I learned from all my students.” Students may be small, yet through them it is possible to gain immense wisdom.
[357736]
From the Daily Kabbalah Lesson 6/9/26, Rabash, “Man Is Rewarded with Righteousness and Peace through the Torah”

Related Material:
How Does One Gain Faith above Reason?
It Is Good That My Ego Is In Despair!
With Eyes Open And Head Bowed

Israel (a person directed “straight to the Creator“), the Creator, and the Torah (the Light that reforms) must unite into one whole.

The work in three lines (the right, left, and middle) stems from the fact that the created being cannot do anything by its own powers. For it is created from an inanimate substance—the desire to enjoy—which by itself cannot move (change) in spirituality since it lacks the desire to bestow. Only the desire to bestow can move in the spiritual world, which is built from forms of bestowal, intentions of bestowal, something that wishes to give to another, to come out of itself.

But if the created being acts in a different form, then it is as though it does not exist in spirituality. It exists only in our imagination! The Creator has created such an imaginary picture within our perception so that we may somehow exist before attaining the qualities of bestowal.

Spiritual movement and spiritual reality, are possible only in bestowal. One can exist in spirituality only if one moves within this bestowal. It is impossible in spirituality to stand still, to stop and do nothing, as happens in this world. Spiritual space is above time; that is, it is constantly in motion through bestowal, which continuously intensifies.

And since the created being initially has no ability to bestow, and does not even know what it is, a restriction (Tzimtzum) is first made on its desire to enjoy. Then a connection is established between the created being’s desire to enjoy and the Creator’s desire to bestow through the second restriction (Tzimtzum Bet), through special actions that prepare our reality while still in the spiritual worlds.

Afterward, the shattering takes place. The boundary between the desire to receive and the desire to bestow is broken in order to connect them with one another. And from this connection there emerge worlds standing opposite one another: the worlds of holiness and impurity. Between them there appears a “neutral place,” from which an independent created being can grow.
[39284]
From the Daily Kabbalah Lesson 3/28/11, “Preparation for the New Jersey Convention”

Related Material:
On The Neutral Zone
Where Everything Is Dark And Confusing
The Narrow Passage To Freedom

The Torah is called “the science of life” because it gives life, the revelation of the light of Hochma, in the will to receive.

What is the middle line? In nature there is no middle line; there is only the Creator and the creation, the nature of the Creator and the nature of the creation. The middle line means the extent to which the creation can correct itself and become similar to the Creator.

That is, the middle line is in the creation. In the language of Sefirot this means that there are the first nine Sefirot (the qualities of the Creator) and Malchut (the quality of creation). And to the extent that Malchut can be similar to the first nine Sefirot in its actions, this will be the middle line.

In accordance with the correction of Malchut, we have holidays (Hagim). “Hag” comes from the word “Mechuga,” “compass” (as if “circling”), because this state returns on every degree until the final correction. Then all the holidays will disappear, and there will be only one constant state. And until then we have stages of correspondence between Malchut and the first nine Sefirot, between the left line and the right.

At the end of correction there will be no middle line; there will be neither right nor left, but only one single line. The degree of revelation of the light of the Creator within creation, the degree of the clothing of the Creator in creation, is called the middle line. After the final correction this revelation of the Creator and the receiving of the light will become boundless.
[357539]
From the Daily Kabbalah Lesson 6/6/26, Rabash, “Why Is the Torah Called ‘Middle Line’ in the Work? – 1”

Related Material:
The Middle Line Is The Creator’s Patent
The Middle Line Is Above Love And Hatred
Look For The Middle Line

It is said: “I created the evil inclination, and I created the Torah as a means for its correction, for the light contained in it returns to its source.”

From the perspective of creation, I take my egoism, my evil, and from the other side, the Creator, I take the force of bestowal, the light, and from these two components I build my new structure, which is called “human,” (Adam), that is, “similar” (Domeh) to the Creator.

My egoism resides within, yet outwardly it resembles bestowal, that is, internally it is reception and externally it is bestowal. Therefore, this action is called “reception for the sake of bestowal,” and such labor is known as working in three lines: the right, the left, and the middle.

The right and left lines descend from above, from the Creator, and the middle rises from below upward, from the human being.

Regarding the left line it is said: “I created the evil inclination,” about the right: “and I created the Torah as a means for its correction,” and about the middle: “for the light contained in it returns to its source, to the good,” and you become as good as I am.

I am good and do good, and you too; therefore, you will be called “human,” one who is similar to the Creator!
[18349]
From the Daily Kabbalah Lesson 7/30/10, Rashbi, Zohar for All “Lech Lecha”

Related Material:
When Peace Reigns
The Middle Line Is The Straight Road To The Creator
What is Working In Three Lines?

Video: Play Now | Download

Audio: Play Now | Download

1st part of the Lesson — Writings of Rabash, Article 5 “What It Means that the Land Did Not Bear Fruit before Man Was Created, in the Work” (1990) (1.24.2002)

Video: Play Now | Download

Audio: Play Now | Download

2nd part of the Lesson — Writings of Baal HaSulam, “Introduction to the Preface to the Wisdom of Kabbalah” (3.22.2001)

Video: Play Now | Download

Audio: Play Now | Download

Question:

Answer: We are not talking about ordinary people, the masses. The society from which I can receive influence is our group.

What is faith before the Machsom for us? Rabash writes in his articles that before the Machsom, there is faith in books and in those who wrote them, the sages. These things come to a person only through a group. That is, the group’s “brainwashing” creates knowledge in me that I do not really attain, but since an external force controls me, it brings it to me as a fact.

We see this in the masses, on the outside, and should also take advantage of it here, inside. That is, if we decide to talk about Baal HaSulam, Rabash, ARI, and Rashbi as people who are our teachers, leading us forward, and what they said is sacred to us and above all else, then the group should “brainwash” me with this, so the power I get from this is called faith.

I myself have not yet attained this with my five senses in such a way that it becomes a fact for me. I am not at the end of correction when I can say that everything is for the good and that the Creator does only good. All of this is nothing more than words to me.

But because I have a group, I get it from them in a way that turns words into facts for me. The power that turns this into facts is called faith. Thus, instead of knowledge, instead of attainment, I use the power of faith.

Let us say I have a glass of tea before me, and I am willing to pay ten shekels for it. In the same way, by the power of faith, I can be willing to pay ten shekels for something I do not see or know. For example, they tell me to have a glass of beer, but I know nothing about beer; they tell me it is very good, and I believe them, so I will pay ten shekels for it.

I can believe so much that I will give a million, I will give my whole life just to achieve this. It all depends on the strength of the faith I receive from the group. That is, faith is instead of knowledge.

When I am below Machsom, I have no other force to reach the goal. Although I do not feel this goal, I do not see or hear it, only the power of faith I receive from my friends can help me. Nothing else can serve as a driving force for me.
[357732]
From the Daily Kabbalah Lesson 6/9/26, Rabash, “Man Is Rewarded with Righteousness and Peace through the Torah”

Related Material:
Faith Above Reason – Before and After the Machsom
Adhere to Faith Above Reason
The Light Of Faith In The Vessels Of Egypt

Question:

Answer: This can come either as a result of a positive force, the force of faith given from above, or due to the influence of a negative force from below, the feeling that there is no other way out. One of the two. A person will see that nothing else can be done, that no one has a clear idea of how to emerge from the situation that has been created. Meanwhile, the problems keep growing endlessly; things become worse and worse.

Therefore, to the extent that he is able, a person draws strength from the Torah, but otherwise, such a decision matures within him out of despair because he finds himself in an absolute dead end! Even ending your life will not solve these problems. We will still face eternity: our problems will not end with the arrival of death; they are above that transition!

We will see this wall not only from our world; we will see that this wall rises even in the upper world and separates us from the solution to the problem. For our existence is not only in this world, and a bullet to the temple is by no means the solution to all problems.

A person will feel all these problems above the life in this world as well, he will perceive them in their eternal, spiritual form. Life and death are not such significant concepts, and a person will come to feel something far greater.
[357664]
From the Daily Kabbalah Lesson 6/7/26, Rabash, “What Are the Times of Prayer and Gratitude in the Work?”

Related Material:
The Way To Adhesion With The Creator
The Entire Universe Is On A Single Axis
If It Seems You Are Going Backward

“These are the generations of Noah. Noah was a righteous man. He was complete in his generations. Noah walked with God.”

RASHI interprets, to teach you that the generations of the righteous are primarily good deeds. RASHI explains why he says, “These are the generations of Noah.” It should have said the names of his sons, meaning Shem, Ham, and Japheth. And why does it say, “These are the generations of Noah. Noah was a righteous man?” He explains that it is because the generations of the righteous are primarily good deeds (Rabash, “These Are the Generations of Noah”).

What is meant by a lineage or offspring? First of all, Noah was a “righteous man, complete in his generations” on his degree, and he “walked with God,” meaning with the qualities of the Creator, the qualities of Bina “Complete,” “righteous,” and “God” all refer to Bina.

“Noah” signifies a vessel of bestowal, a stage of preparation, whereas “Abraham” represents one who already works with the vessels of reception. First, we acquire vessels of bestowal, the qualities of the Creator, and then, by means of those qualities, we correct the qualities of the created being. Such is the process.

In order to bring creation to this state, it was necessary to mix the vessels of reception with the vessels of bestowal. The Creator had to enter the creation, become embedded within it, and shatter it.

The created being, from a state of feeling complete, strong, intelligent, capable of achieving things, and controlling life, must come to feel like a shattered vessel, with everything mixed together. In every action and every thought, he feels torn between two opposing parts struggling within him, one prevailing and then the other.

When a person reaches such a state, he no longer feels strong or righteous. On the contrary, he begins to feel that he can start the work of correction precisely from this mixture of vessels of reception and vessels of bestowal.

As he accumulates experience, he sees that he is nothing but a vessel of reception and possesses no power of his own. Only if vessels of bestowal come from above will he receive the help and support needed to do something with his nature.

Then he sees that there is no connection between himself and the desire to bestow, no connection with the forces of the Creator. In this way, he arrives at a state in which he begins to hate his own vessels and to love that which is above him, above the Machsom.

This continues until the feeling becomes so intense that he truly cannot exist without receiving the qualities of bestowal in place of his own qualities. Then he is given strength from above to make a Tzimtzum (restriction) on his own qualities and begin acquiring the qualities of bestowal.
[357362]
From the Daily Kabbalah Lesson 6/1/26, Rabash, “These Are the Generations of Noah”

Related Material:
Intangible Connection
“Noah Walked With God”
Loving The Tough Father

We wait for positive changes to happen on the outside.

Question: Does our nature depict the world now? Does our egoism depict the world?

Answer: Yes

Comment: You are supposed to be enjoying yourself, but I am not. This is my state right now.

My Response: Egoism has finished its development. It shows you the entire world you exist in. That is all it can give you. Ultimately it will press down on you and crush you to the point that you cannot exist in this world. You will feel so bad, nauseous, fearful, uncomfortable, in other words, in any possible way.

This is solely so you understand that there are no more changes to be made on the outside. We have gone through all stages of our egoistic development; we have reached a state where the next step is simply to slaughter one another. This is it, there is nothing else.

Question: What should I say to my egoism now that I have understood that my egoism has depicted the entire picture for me?

Answer: You should say that egoism is right, that it has done its job; it brought you to the state where you are in complete disappointment and have to understand that you must not exist in such a paradigm. Must not!

What should you do? You have to correct yourself and then the world will be corrected too. This is a totally different methodology.

Comment: I should not correct the world, but correct myself…

My Response: You should correct the world by correcting yourself.

Comment: Yes, this is not easy!

My Response: It’s not easy, but this is a good moment in history when we indeed have to change the source of our development, the system, the methodology of our development. Our development will depend not on breaking nature that surrounds us, but on how we will be changing ourselves. As a result, the world will be changing.

Question: You keep saying: “Change yourself.” What exactly do you imply by “changing yourself?”

Answer: This is simple: change my evil attitude to everything that surrounds me from an exploitive and egoistic attitude to a kind and altruistic one.

Comment: A warm, kind attitude.

My Response: Yes. Then I will begin to see the world differently. I will start to see through it a different system of governance.

Question: And what will I receive pleasure from? After all, it is a person who receives pleasure.

Answer: I will be bonding with this world, will be attaining its eternity, infinity, perfection, something that I do not see now because I look with my limited egoistic eyes.

This is what lies ahead of us.
[357036]
From KabTV’s “News with Dr. Michael Laitman,” 5/15/26

Related Material:
The Illusion Of Our World
How Can We Awaken From This Nightmare?
Awakening In The World of Perfection

Each of us belongs to a group that is governed by various laws and agreements.

If I enter a group without any resistance, I will not feel any impact from it. Influence is felt only when a force comes and changes something. Any good product is produced as a result of the action of one force upon another. The greater these forces are and the stronger they oppose one another, the greater the benefit and the yield. So how should I relate to the group now?

First and foremost by fully engaging both mind and heart. The approach here is absolutely clear and precise: under no circumstances may I change anything that has been accepted by the group without obtaining the consent of all the others. I am obligated to participate in everything the group requires of me. Even if I am “emotionally incapable” of doing it and do not agree with it, I must participate together with everyone else; otherwise, it cannot be called being in the group.

At the same time, I am obligated to critically analyze the situation, formulate my proposals, present them to the entire group, and try to convince everyone that I am right. This approach is standard in ordinary society as well: in the Knesset or any parliament, the laws are, in general, self-evident. There is no need here to act “above reason.”

There is only one thing that must be done above reason: to intend to bring yourself into alignment with the upper force This cannot be deviated from. Adhesion with the Creator is the primary principle. Anything else, before being added to it, must be examined for compliance with this fundamental principle, and based on the results, it should it be decided whether it is beneficial for us or not.
[357396]
From the Daily Kabbalah Lesson 6/1/26, Rabash, “These Are the Generations of Noah”

Related Material:
Mutual Understanding
The Correct Attitude Toward the Group
The Royal Road

Question:

Answer: You will bump your nose against this gate and will realize that there can be no other! And besides this gate there is nothing, just emptiness.

Question: Is this what is written by the great Kabbalists, that you walk along the wall and find no gate? And suddenly the moment you are  exhausted from walking, you see the gate. And it turns out it was there all along.

Answer: Yes.

Question: And I didn’t see it?

Answer: No.

Question: And what did I need to see it? It was there the whole time; it really was!

Answer: You lack disappointment.

Question: Must I be disappointed in everything?

Answer: Absolutely, with everything! So that only one thing remains—Dvekut (spiritual adhesion) and brotherhood. We do not know what this is. We keep using substitutes and surrogates, but then we will feel it.

Question: Can you at least give a hint? It is clear that if we do not feel, then we will not be able to hear you. But what do you mean by “brotherhood”?

Answer: Brotherhood is when we all exist in a single desire and intention, in complete fusion, with everyone connected with everyone. And we return to the system called “Adam,” like a single person in one body with one heart. This is the true future.

This is what must stand before us! This is how this future must stand before me as an obvious, achievable, necessary state.

Question: You just painted what we must come to after all our wanderings and disappointments?

Answer: That is precisely why they are needed—to come to such a state.
[236605]
From KabTV’s “News with Dr. Michael Laitman,” 4/15/26

Video: Play Now | Download

Audio: Play Now | Download

1st part of the Lesson — Writings of Rabash, Article 28 “What Is, ‘Warn the Great about the Small,’ in the Work?” (1990) (3.2.2003)

Video: Play Now | Download

Audio: Play Now | Download

2nd part of the Lesson — Writings of Baal HaSulam, “Preface to the Wisdom of Kabbalah”

Video: Play Now | Download

Audio: Play Now | Download

Before arriving at the state of sensing the master, we have no concepts of either “for the sake of receiving” or “for the sake of giving.”

In this world, until I cross the Machsom, I do not feel others; I do not sense anything outside myself because my desire to receive is so underdeveloped. If I do not sense what lies outside of me, I have no intention.

Toward whom will the intention develop for the sake of receiving or for the sake of giving if I do not feel anyone outside myself? The fact that I perceive the existence of other people does not mean they are outside of me. I perceive them as a baby does; an infant is unconcerned with anyone else and is incapable of sensing anyone but itself.

Similarly, we are unable to sense another as a giver or a receiver, and therefore we cannot develop an intention for the sake of receiving or for the sake of giving. We have no understanding of this; we are simply mired in our nature, trapped within the desire to receive.

As for intention, we do not exist within the realm of intentions at all, neither for the sake of receiving nor for the sake of giving. In this regard, our state is like a point created by the Creator as something from nothing. He created the desire to enjoy without any intention; intention emerged only in Malchut of the world of infinity when it began to sense the giver.

This occurred in the worlds at the zero stage, whereas the preparation took place during the descent of the Partzufim (spiritual structures) from above to below. At that time creation, intention, and desire did not yet exist.

Now we begin from the bottom up, starting with the desire to enjoy without an intention. After the Machsom (barrier), we begin to acquire the intention “for the sake of receiving” in the left line, in the Klipot; and conversely, “for the sake of bestowal” in the right line, within holiness; and in the middle line we acquire the intention to the extent we are able to resemble the Creator in intention during the act of receiving.
[357546]
From the Daily Kabbalah Lesson 6/6/26, Rabash, “Why Is the Torah Called ‘Middle Line’ in the Work? – 1”

Related Material:
What Is the Consequence of the Intention?
Keep The Intention
Everything Is Determined by Intention

After the shattering of the world of Nekudim, and subsequently its correction in the world of Atzilut, nothing remained that required correction except the Lev HaEven (stony heart), whose correction will take place at the final correction (Gmar Tikkun).

Then Adam HaRishon appeared, and all his parts underwent further shattering until they fell to the very lowest place known as “this world,” where the need for correction is not perceived. Only when the point in the heart awakens within us do we have something to correct.

In a person who works on himself from the point in the heart, the vessels of bestowal gradually begin to operate more strongly, and he comes to see that he consists of two opposite parts that constantly struggle within him and determine his thoughts and actions. As the vessels of bestowal become stronger within the mixture of vessels of reception, he begins to understand that the nature of reception is inferior to the nature of bestowal.

Then he sees that he possesses no nature of bestowal whatsoever, only reception. As a result, he begins to hate the nature of reception and to love the nature of bestowal. He feels that everything good lies beyond the Machsom, and he is drawn to it so strongly that he is ready to relinquish everything he has with joy. Therefore when the force from above arrives, he gladly accepts it.

All these stages that a person undergoes are not revealed to him instantly or clearly, and therefore he cannot know exactly what stage he is passing through at any given moment. Everything accumulates gradually. Part of the path is traversed in a manner, as it is written, “Noah walked with the Creator,” and part is traversed in vessels similar to those of Abraham.

The change of the name Avram to Avraham signifies a change in his state and place that was brought about by crossing the Machsom. The title Ivri (Hebrew) was given to Abraham because he Avar (crossed over) the boundary between the two worlds. From this root come the terms Ivrit (the Hebrew language) and Ivri (Hebrew, Jew).
[357367]
From the Daily Kabbalah Lesson 6/1/26, Rabash, “These Are the Generations of Noah”

Related Material:
The Time Of Correction Is Beginning
Just Wish For It – And It Will Come True!
Expand the Point in the Heart

However, strictly speaking, on the spiritual levels, there is no such thing as a desire to bestow! We us this term to refer to either a corrected desire to receive or the incoming light, the light of the Creator, whose inherent property is a desire to bestow.

If, however, we speak of a desire to bestow within the created being, this is either the desire to receive corrected to bestowal for the sake of bestowal or even to reception for the sake of bestowal, or we are speaking about the light that appears within the Kli and brings it correction. In that case, this light, this force, that the vessel receives, is called the desire to bestow.

We become confused due to the laconic language. It is essential to understand what Baal HaSulam means when he speaks of two forces in a person called the Kelim of reception and the Kelim of bestowal.

The concept of Kelim of bestowal is quite peculiar. A Kli is defined as a Hisaron (a need, a lack, an unfulfilled desire).

Desire is called a place. We are beginning to understand that the Kelim of bestowal are egoistic Kelim that have received correction for the sake of bestowal, and that they fill themselves only with what they bestow. How? By filling themselves. If they do not fill themselves, they will not be able to bestow.

Therefore, the use of a place, the vessel for the sake of bestowal is called Kelim of bestowal. Only then we are speaking about the created being.
[357378]
From the Daily Kabbalah Lesson 6/1/26, Rabash, “These Are the Generations of Noah”

Related Material:
Bestowal For The Sake Of Bestowal: A Clean-Up State
Be Filled with the Quality of Bestowal
Subtleties Of Receiving In Order To Bestow

There is a specific technique for ascending the spiritual ladder, a process of moving from a lower rung to a higher one, time and again, where each successive rung is opposite to the previous one.

Gradually a person reaches a state where they gather all of their nature that is opposite to the Creator, as well as all the qualities of the Creator, within themselves. From the attainment of these two opposites, a Kli is born within them, a vessel that can receive “for the sake of bestowal,” and thereby fulfills the purpose of creation: “to delight His creations.”

In parallel, we see how all of humanity undergoes this process in an “animalistic” form. While the reasons for feeling good or bad were simple a few millennia ago, today everything has become much more complicated; life has grown extremely contradictory, full of opposing states and conflicting feelings.

This will continue until a person integrates all their impressions, understands and senses the purpose of creation, and becomes ready to perceive eternity and perfection.

The Kli that is required to perceive eternity and perfection must be diametrically opposite to them, characterized by the absence of perfection, eternity, and a total sensation of emptiness or lack of fulfillment. It is not possible to simply bestow this Kli to a person, for it would completely nullify him, and that is worse than death.

It is necessary to provide these Kelim (vessels) in way that allows a person to know how to work within them. Therefore, they are gradually taught how to work with the most terrible Kelim and how to go through the most difficult states in order to reach positive ones.

Our path consists of two opposing tracks: the right line and the left line. One can derive benefit from every state and advance only by means of the tool known as “above reason,” that is, by desiring the upper force to lift me from my current level to a higher one.

There I will experience a different life, a different reason, a different sensation, and different fulfillment because I ascend to each level with my “empty box” and receive fulfillment there. This is what is meant by “every day, a person is new.”

We must derive only one thing from our studies, efforts, and work: that the upper force lift us into a higher state where we will receive a different, new, and better fulfillment. Baal HaSulam writes about this as of the force of the “flood,” the force of overcoming.
[357333]
From the Daily Kabbalah Lesson 5/24/26, Rabash, “What Is a Flood of Water in the Work?”

Related Material:
The Spiritual Ladder—Inner States
How Do We Build the Top of the Spiritual Ladder?
Stairway To The Heights Of Creation

I will tell you that something else is coming: a time when the love of our world disappears, when there is no reciprocity, and no attraction.

Question: Will we ask for a different kind of love?

Answer: Yes, we will request fulfillment. Man does not live by bread alone. And then we will feel that we need the true source of all fulfillments.

This will be a moment of profound disillusionment, yet also a profound revelation regarding a new source. And then a cry of supplication will rise from all of humanity: “How will we be able to fill ourselves?! How will we be able to exist?! Where is this source?!”

Question: So now we can see how we are being cut off from all sources of pleasure? Is a passage, a tunnel, being constructed for us that leads to the true source?

Answer: Yes.

Question: Will the Creator be that source?

Answer: There is no other source.

Question: But will a person actually say: “This is the Creator”?

Answer: Yes, this is the Creator of my life, of all my aspirations; He is everything that I want. I want only Him.

In fact, He is the one we striving for all along, with egoism, but it does not matter; it is always only toward Him.

Let us wait.

Comment: Let us wait, hope, and believe.

My Response: Yes, it will happen soon.
[357239]
From KabTV’s “News with Dr. Michael Laitman,” 5/19/26

Related Material:
“And You Shall Love The Lord”
Earthly Love Is Worthless From The Start
Love that Egoists Are Not Familiar With

Video: Play Now | Download

Audio: Play Now | Download

1st part of the Lesson — Writings of Rabash, Article 8 “Concerning Help that Comes from Above. (1986) (2.17.2002)

Video: Play Now | Download

Audio: Play Now | Download

2nd part of the Lesson — Writings of Baal HaSulam, “Preface to the Wisdom of Kabbalah” (3.15.2001)

Video: Play Now | Download

Audio: Play Now | Download

Question:

Answer: Rabash writes that an action by which a person causes a break in contact with the Creator is called a transgression. Even if it concerns the smallest state, the smallest degree of the contact with the Creator, if this state disappears, we say that it disappears because of a transgression.

On the other hand, this is necessary, because without a descent there can be no new ascent to a higher degree. There are no ascents without descents. Just as we say that Adam HaRishon committed a sin and caused a transgression, so it is here.

The reason for a descent is always that during an ascent, at some point a person ceases to enjoy adhesion with the Creator and begins to enjoy what he receives as a result of that adhesion: a feeling of perfection, eternity, and belonging to spirituality.

In other words, the person is already enjoying what is felt in the Kelim rather than the sensation of the Creator caused by adhesion with Him. The moment he ceases to experience this state in his connection with the Creator and turns it toward himself is called a transgression.

Although he enjoys spirituality, the feeling of belonging to eternity and bestowal to the Creator, these pleasures should be for the sake of the Creator and not for his own sake. Therefore, this leads to the loss of the degree; the light departs, as though the person has once again returned to his desire to receive. The light, sensing a desire to receive in front of it, withdraws as a result of the restriction that has existed since the first restriction (Tzimtzum Aleph).

Therefore a state of forgetfulness is induced in such a way that not the entire degree is lost, but only the light on that degree. The degree itself remains, and only the light of Mochin disappears. The person becomes dull and continues to drift unconsciously, as though his head has descended to the level of the body, like an animal.

He may continue to observe the Torah, study, and participate in the activities of the group, but without any goal, like an animal. Therefore, we term the aimless life of people whose heads are not higher than their bodies the animate level; their minds serve only the body. This means that the force responsible for governing forgetfulness is not acting with the person in its intended way. After all, the Creator wants a person to complete a degree in such a state that his descent is immediately connected to the feeling of a new Hisaron and to a new ascent.

Can it be done differently? In truth, no. We speak of Adam HaRishon as having committed a transgression, a sinner who sinned. Yet just as this was beyond his control, it also beyond ours. At the final stage of realizing a Reshimo (spiritual record), at its highest point, we pause for a single moment to think of ourselves; it is a mandatory state. Then we fall, and that too is a mandatory state.

However, the real question is not about the person himself and not about the fact that he stopped thinking about the Creator and began to think about himself and thereby loses awareness of the Creator’s greatness. The issue is that he lacks a crucial preparatory foundation: the foundation of the environment.

If a person has the proper environment, one immediately senses that they cannot continue to relate to the group in an ordinary way, as one relates to their family, the world at large, or as a religious person might. If a person has prepared the right environment (a group working for the Creator), they instantly perceive that their descent represents a shift from the direction toward the Creator to the direction of the self. This, in essence, is what is called sin.

Thus, the sin lies not in a person falls, but in failing to prepare oneself and being unable to rise immediately after descending.

As Baal HaSulam writes, the Creator puts a person’s hand on a good fate: He brings him to a group, to the correct state, and says: “Take this for yourself.”

“Take” means: “Now choose a stronger group,” so that you will be surrounded by an environment that will obligate you to constantly develop an intention for bestowal and to strive for adhesion with the Creator.
[356990]
From the Daily Kabbalah Lesson 5/22/26, Rabash, Letter 59

Related Material:
First Come the Transgressions, Then Their Correction
The Light Of The Torah And The Influence Of The Mitzvah
Inner Work—Drawing Closer to the Creator

Comment:

My Response: Even when a person is suffering, they still do not hear us. If you take a stick and hit an animal, it runs away. It does not understand what you want from it. Likewise, when troubles fall upon a simple person, they do not understand what is being asked of them. “Just tell me what to do, and I will do it!”

And you tell them: “No, you need to think about the meaning of life.” They are completely bewildered. They do not understand what you want from them. Some instinct immediately kicks in to prevent them from going crazy, and they stop hearing you because your language sounds like that of an alien to them.

I understand this very well, and I do not address them directly. I have no complaints about them. That is why I always say to explain to the whole world in very simple language that such a method exists. “If you ever need it, here is the address. You do not have to run anywhere, or search for anything.”

And those in whom something has been ignited are welcome. For them there is real contact, help, and communication with us. There is no other way.

There is also a third approach that I very much want to bring to life: children’s education. Through this, I can show the world that it has no future. If there is no future for your children in the form that you are giving them, then there is no future for you either, not for your civilization, your family, or your marriage.

That is, you—mothers, fathers, grandparents—are unhappy because when you look at the younger generation, you see how it is “heading to the ground.” Seeing this happening to your own children makes life not seem worth living at all. It is incredibly hard for any person to watch children using drugs, engaging in prostitution, doing all kinds of things, the blurring of genders—all just to survive, and all of it empty.

When we see that the younger generation pays no attention to us, and we begin to feel almost the same toward them, something like rejection or aversion arises, and the question appears: “What should we do?”

And then you show them: “Look, it can be completely different” because it is in our hands. When a child is born, they lie in our arms; they are entirely ours. And while they are with us, we can shape them so that they will not drift away; they will remain connected to us, and no one will be able to take them away.

Therefore we will continue to develop together—children, parents, and grandparents—as one family. Children will not distance themselves from their parents, not because of insecurity or difficulty in exploring life, but because they will see entirely different possibilities that come from mutual connection with us.

Can you imagine what happiness is? Simple, earthly happiness for an ordinary person—this is what we need to show them. All the intellectualizing and endless proofs, none of that is needed. No one is interested in it.

We offer what no one else has or will have because only the light that you give a child during their upbringing shapes them into a human being somewhat similar to the Creator. The child does not even understand it, yet it is already within them and developing.

These children will become the light of humanity.
[356884]
From KabTV’s “I Got a Call. Kabbalah for Children” 10/12/10

Related Material:
Good Future for our Children
Education From The Perspective Of The Wisdom Of Kabbalah
Education Of Parents – Guaranteed Benefit For Children

A correct Hisaron (deficiency, lack) is a purposeful aspiration to acquire the power of bestowal.

Suppose I have a healthy desire to receive all kinds of pleasures of this world, and in addition, I have received a point in the heart, that is, a desire to enjoy the future world. I do not know what the future world is, but I feel a need for additional pleasures, I need more than what this world can offer. Then a question arises: how can I give this desire for the future world the correct form?

If I simply increase this desire, then what emerges is a “Pharaoh,” enlarged egoism: “I want spirituality!!!” How can such an egoistic aspiration give rise to a desire of Lishma, that is, a desire directed toward the Creator?

The state of Lo Lishma implies that two desires exist within me simultaneously: I want spirituality, I want to acquire the power to bestow upon the Creator, and at the same time I want to receive for my own sake. In other words, in the state of Lo Lishma I consist of two desires—one toward the Creator and one toward myself.

Where do I, through working with my point in the heart, acquire the desire to bestow to the Creator? The desire to bestow appears within me even before the Machsom; it begins to manifest itself and grow within me.

But where does this desire come from? How is it born within me? That is the question.

I begin my spiritual development from the point in the heart, and gradually, two desires develop from this initial state: 1) A desire directed toward myself; that is, I enlarge my point in the heart and desire spirituality for my own sake. 2) A desire directed toward the Creator.

How does this happen? The reason is that the development of the point in the heart occurs under the influence of the surrounding light (Ohr Makif), which brings us the “charm of holiness” (Chen deKedusha).

Without the influence of the surrounding light, the point in the heart would simply grow in size while remaining at the level of a desire to absorb the entire spiritual world:

“I want the upper world! Give it to me, and that is all!” And its development would stop at this point. How does an aspiration toward the Creator arise within this egoistic desire for spirituality?

It is the result of the influence of the surrounding light. But under what conditions does the surrounding light actually influence me? Only if I seek ways to return to the source, to the root of bestowal. And the aspiration to return to the source arises within me as a result of working in the group.
[356825]
From the Daily Kabbalah Lesson 5/14/26, Rabash, “What Is, ‘If a Woman Inseminates First, She Delivers a Male Child,’ in the Work?”

Related Material:
An Infant Born in Spirituality
Expand the Point in the Heart
The Miraculous Effect of the Light

A person’s actions in spiritual work are called: “Demand, and you shall receive reward.”

This is because a person does not actively participate in the correction itself; he does not correct anything on his own. Rather, he only brings about a state in which the Reshimo that is felt within him as having just been born, and the light that is meant to correct this Reshimo (spiritual record) can perform their work through him so that he becomes the one who evokes and initiates the correction.

To “demand” means to strive to reach correction so that the light will prevail over the Reshimo, and correct it to an intention for the sake of bestowal. And to “receive reward” means that a person aspires only to this state. What helps him, of course, is not the action itself, but solely his intention.

Thus, everything we do is aimed at attaining the receiving of the Torah in a small state (Katnut), which is called the counting of the Omer, in the animate state, when we eat “barley,” until we come to the “food of man.” The “food of man” is “bread,” faith, the degree of Shavuot. “And they went both of them together” refers to Bina and Malchut.

Therefore our work takes place even before the state of “demand and receive reward.” It is work above reason, work of drawing the light that performs within us the wondrous property of correction.

This is work against the “minister of forgetfulness,” who, as an effective force, helps us forget the previous state, and awaken a deficiency (Hisaron) for the next one.

These are the actions of preparation for the receiving of the Torah, for the festival of Shavuot.
[356988]
From the Daily Kabbalah Lesson 5/22/26, Rabash, Letter 59

Related Material:
Demand to the Creator
The Prayer Of Many – A Single Demand
Ask for Correction