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.
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From the Daily Kabbalah Lesson 5/22/26, Rabash, Letter 59

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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.
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From KabTV’s “I Got a Call. Kabbalah for Children” 10/12/10

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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.
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From the Daily Kabbalah Lesson 5/14/26, Rabash, “What Is, ‘If a Woman Inseminates First, She Delivers a Male Child,’ in the Work?”

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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.
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From the Daily Kabbalah Lesson 5/22/26, Rabash, Letter 59

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In the Study of the Ten Sefirot, we study how the development of the rungs takes place from above downward, from the Creator to this world.

It is like a seed planted in the ground that must completely decompose and rot so that a tree, something new, can grow from it. Therefore, moving from one rung to another is like crossing an abyss, like jumping over something that does not have a smooth transition from one state to the next.

The means of making this transition is called “above reason”; it is when what I see, know, and think about now on my current rung, I must, as it were, trample underfoot, cross out, and want to receive a higher fulfillment. How is this possible?

The means of acquiring higher reason is called Bina, the quality of Chafetz Hesed, where a person completely ceases to be a receiver and stops feeling and measuring himself within the Kelim of reception. This means that he does not use his nature and adheres to the upper one as an embryo (Ubar), that is, he neutralizes his receiving Kelim, and wants simply to be connected with the upper one.

These are leaps from the reason of the lower one to the quality of Bina, and then to the reason of the upper one, where he works with the receiving Kelim of a higher degree, and receives fulfillment accordingly. In essence, these are the stages of advancement.
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From the Daily Kabbalah Lesson 5/24/26, Rabash, “What Is a Flood of Water in the Work?”

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The unification of people is always a spiritual force, even on the material level.

This gives rise to a problem. If they use this force for the sake of the Creator, then they win, move forward, prosper, and everything ends wonderfully. If, however, they take this force and use it for self-gratification, as they wanted to do in Soviet Russia or in the kibbutzim, then they get exactly what they eventually ended up with.

Why? Because, as Baal HaSulam explains in the article “The Arvut [Mutual Guarantee]“, they use the unification of souls, which is supposed to be a Kli for the Creator, for the light, as a Kli for achieving animalistic goals. If you unite several people and want something to come from it, then from their unification there must flow an intention for the sake of bestowal to the Creator and not for the sake of bestowal to oneself. Bestowal “for one’s own sake” brings about darkness, suffering, and misfortunes.

Let us say people unite to launch an enterprise, to get rich, to achieve something in this world. We see that all this is done precisely by means of unification. This also relates to the era of industrial development that began from the time of the Ari to the subsequent period of enlightenment. Such is the nature of development.

But all these steps in development were essentially not made out of a desire to draw closer to the Creator, but by creating groups of people in which one helps another. And all these groups, societies, or enterprises, whatever they may be, ultimately led to suffering. Through this, we come more quickly to the recognition of evil.

What does modern industry mean for us now that the whole world has become like a single village? Ultimately, through our pursuit of money, honor, and base pleasures, we reveal the flawed nature of our connection with one another.

We are tempted by trivialities like money and honors, supposedly a better life, but essentially, without our awareness, a higher force intends to show us that by uniting for reasons other than the sake of the Creator, humanity suffers a catastrophic loss. This realization dawns on us very quickly.

Rabash gives as an example a person who is given a desire for money and opens a restaurant to make a profit; however, in reality, this setup compels him to give to others. The money serves only as a lure. In essence, the Creator uses this to facilitate bestowal in the world prompting everyone to begin giving to others sooner. Consequently, Reshimot (spiritual records) multiply and combine in various ways, which causes an acceleration in our development toward correction.

In the same way, humanity is given a desire for money and various achievements, and groups of people unite among themselves in order to reveal the negative side in this. Everything that we see on the outside is the temptations given to us so that from our will to receive we perform various incorrect actions, and then come to the recognition of evil and, after correctly summing up the results, move onto the right tracks.
[357138]
From the Daily Kabbalah Lesson 5/22/26, Rabash, Letter 59

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Question:

Answer: This you will have to embody, express, and bring this to the fore within yourself based on your own inner tensions, desires, and aspirations. Then you will be able to visualize it all within yourself.

They all exist, Mom, Grandma, and absolutely everything else you could possibly want. It all exists in the space around you. But take it and bring it closer to yourself. Grandma will no longer appear with a plate that she will set before you and say: “My dear grandson, eat.”

This will no longer happen. But you can achieve another kind of connection with these forms of fulfillment. We will be led to this.

Everyone will have a kind of fulfillment that will simply envelop them completely. And they will lack nothing. They will thank the Creator for everything, fab everything! This will happen.

Question: Toward what are we approaching with the creation of such…?

Answer: A person must gradually emerge from their material environment and enter a virtual environment, and then a spiritual one. This is bound to happen.

Question: And there he will feel all this warmth?

Answer: Yes. Everything. Absolutely everything! Warmth, taste, care, sympathy—everything that he lacks in this life right now, today. That is, what he felt when he was a tiny child with his mother.

Comment: And simple food will be perceived as…

My Response: It does not matter, even without food. Fulfillment does not depend on food. This is just a vessel; there is nothing in it.

Question: You are somehow perceiving the relationship, actually?

Answer: Of course. Yes.

Question: So this relationship toward me from grandma or mom, who gave me food, I will absorb this, feel this? Will this come from the world?

Answer: You will feel this from the higher force, which, it turns out, was this mother and grandmother, and everything else.

Do you understand? It seemed to you that this was mom or grandma. The Creator presented Himself to you in this form. And now you will perceive this in such a form that it is Him. And you will not think about relatives, close ones, people, and so on; you will perceive everything from Him.

Question: So the revelation of the Creator will give all these flavors and feelings?

Answer: There is no one except Him; everything is only from there.
[357243]
From KabTV’s “News with Dr. Michael Laitman,” 5/23/26

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Question:

Answer: I must ensure that all three of these factors exist as a single indivisible whole. Then, in whatever state I happen to be, my preparation will help me sense if I am somehow falling out of that unity.

I must not separate my work in the group, the group itself, its direction, and the work of the friends into “me,” “them,” and “our common goal.” Just as we must unite the person, their actions, and the Creator from a single point, so here too we must be as one person with one heart, one task, and one goal. This must truly be one.

We do this together, united as a single vessel, within the one Creator, with one fulfillment. What division can be made here? In the point of general unity, everything connects. So why should I divide this now when I am going to correctly realize my state? How can I separate these things?

It is a different matter when working in this way and I fall out of the “I–Creator–action” system, which is the group, the general Kli, then I immediately sense that I have fallen out. Otherwise, the Creator disappears, and I do not feel it; the group drifts away, and I do not feel that; I am absent from the entire process, and I do not feel that either.

Question: Can this be likened to the way an organ of the body cares for the whole body?

Answer: An organ of the body cares about its connection to the whole body so life, the spirit of life, may exist within it. Such is the concern of an individual regarding the group and the Creator. In other words, one must look at the group as a general Kli that is coming into connection with the Creator. Period.

Can one receive the Torah and receive the light if we are not fused together in such a desire? It is impossible. This will be revealed in a simple form. If we do not go through some critical state, critical mass, that is, unless I step outside myself to some definite measure, I will not begin to sense the revelation of the Creator.
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From the Daily Kabbalah Lesson 5/22/26, Rabash, Letter 59, 1962

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Each spiritual degree determines a person’s content (filling): their intellect, feelings, and abilities.

Therefore one never needs to worry about preserving what one currently possesses or remaining in a particular state because apart from the constant structure of the soul,  all of one’s fulfillments are subject to change.

Regardless of the filling I currently possess, I must strive to advance from degree to degree as quickly as possible because at each higher degree I will receive even greater delight, both quantitatively and qualitatively.

However, in order to move from one degree to another, I must let go of the previous degree, wish to be emptied of it, and become ready to receive a higher fulfillment. And this is precisely where the problem arises. If I am still filled by the degree I presently stand on, how can I desire a higher fulfillment? It appears to me as something different, alien, and even opposite to me, to such an extent that I simply do not agree to it.

It is like a child who wants to play and enjoy what seems good to him, while his parents compel him to change, to work hard, and tell him: “Look, you need to become this way, act this way, this is good for you.”

But the child neither sees nor feels that studying for twenty years, acquiring a profession, and then working is good for him. The parents see this as something good, but they do not understand his life because his life consists of games, that they have no interest in whatsoever.

So it is with us on every degree in relation to the higher one. In fact, it is even more so because in spirituality the difference between degrees is a genuine opposition. Nothing from the lower degree is suitable for the higher one. Everything must be renewed.

The difficulty of spiritual ascent lies precisely in this. Every higher degree is perceived by the lower one as something undesirable, incomprehensible, and contrary to its nature. Therefore, the transition from degree to degree requires a willingness to relinquish what presently feels right, true, and fulfilling, in order to receive something that cannot yet be appreciated from the perspective of the current state.
[357325]
From the Daily Kabbalah Lesson 5/24/26, Rabash, “What Is a Flood of Water in the Work?”

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How can you accelerate the transition between states?

I am facing some kind of problem, a different one every time, so I have to identify my desire and clarify within it which aspects depend on me and which do not; what is within my power and what is not, how to realize this desire, and understand what exactly I need from it.

If I have conducted a correct analysis and clarified my state, I should ultimately conclude that a desire has been revealed in me in its natural form. But I, in turn, must connect this desire to the Creator. That is precisely what our job is.

Because I connect my desire to the Creator, the right intention descends upon it, and now I can use this desire correctly. I combine desire and intention, and thus complete the work.

The Creator endowed me with a desire, I gave this desire an intention, and now we are interacting, adhering to, and connecting with Him. That is all.

Question: Simply put, should I connect every desire to the Creator?

Answer: If you knew exactly what your desire is, if you knew who the Creator is, what His properties are, and could connect your desire to Him, then there would be no problem. However, first you must ascertain who the Creator is, what it means to attach desires to Him, that is, the inner meaning of this action.

It is not enough to realize that desire comes from the Creator. We must also investigate and analyze this desire: why it was given to me, what I want from it, and what the Creator wants, etc. As a result, through this analytical chain, my intention becomes clear—my attitude toward what I received from Him.
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From the Daily Kabbalah Lesson 5/14/26, Rabash, “What Is, ‘If a Woman Inseminates First, She Delivers a Male Child,’ in the Work?”

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Question:

Answer: Acquiring a Kli is the process in which you determine the correct attitude toward spirituality: how I imagine it to myself, how I am tuned to the spiritual wavelength, how ready I am to disconnect from this world in order to fully devote myself to spirituality.

This is what is called “building a Kli for spirituality.” A Kli is a desire.

Question: So we must fight with every new obstacle?

Answer: No, we cannot fight with every obstacle. If now I am in a state of despair, how can I rejoice? I cannot. Well, I can if I force myself, for example, to dance. However, this will produce only a short-term effect. Therefore, true advancement can only be through the group. Working in it, I acquire and attach additional Kelim to myself.

Question: So when the next obstacle manifests, must I tell myself that this manifestation of force from above is an angel?

Answer: It is desirable to imagine that it is an angel hindering you, and not you yourself. Then we will be able to force ourselves to work against this foreign force. Later, we will still forget about it. After all, this angel is smarter than us, it confuses us, and we simply forget. In the end, nothing will remain for you except working in the group. Listen! That is exactly how it will be!

Question: But what if this state lasts for an unlimited time?

Answer: Imagine the best state in which you would like to be, and work for the group so that it also wishes this. Very simple. There is no need to be too smart!

Question: But why can a person not go through all these states?

Answer: Because these states are him. He cannot overcome himself. For this, he needs a force from outside that will change him. And the force from outside can be either the Creator or the group. The group is the Creator, but only this force is in our dimension.
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From the Daily Kabbalah Lesson 5/20/26, Rabash, “The Difference between Charity and Gift”

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Question:

Answer: Kabbalah confers a person an extremely special status. It teaches him to stand before the Creator. There is a Creator, and there is a creation. Apart from these two elements, there is really nothing; everything is included inside the person.

A single person stands before a single Creator. And all these definitions—father, parents, friends, neighbors, wife, children, country, universe, worlds—are all inside a person connected to the Creator.

Therefore, when we talk about inner work, we do not mean biological bodies, even the parents who gave you life, or relatives, friends, etc. Only according to the spirit, only according to connection with the Creator, are connections formed with the rest of creation. We no longer look at bodies but at inner definitions (Avhanot) in terms of spirituality.

For example, “father” and “mother” (Aba ve Ima) are the upper Partzufim (spiritual bodies). As it is written, “And a man shall leave his father and mother and cleave to his wife.” in spiritual terms, this means the revelation of a new Hisaron (deficiencies). With this Hisaron, a person turns to the Creator.
[357184]
From the Daily Kabbalah Lesson 5/20/26, Rabash, “The Difference between Charity and Gift”

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Question:

Answer: Our life is a form of existence of protein-based matter.

Question: But still…?

Answer: Still, from this life, we take its Reshimot (spiritual records), memories, and impressions and continue. A huge number of tiny grains of egoism, meaning corrupted desires created by the Creator, gradually go through purification, correction, and connection.

Comment: So, these small egoisms (7 to 8 billion of them) live their lives precisely in order to come to this, as you say.

My Response: Hell, purgatory, and paradise. Like in Dante’s works.

Hell is the feeling and realization of one’s egoism, of one’s lowly nature, and everything that can be said about it. Purgatory is when a person tries to correct it, to cleanse it. And paradise is when a person puts this egoism at the service of other people.

These are the three stages we must go through.

Question: So a person throughout his lives moves toward this final third stage?

Answer: Yes, and therefore, if people understand what these three stages are—hell, purgatory, and paradise—meaning, attainment of awareness of one’s egoism, its correction, and its proper use, then everything is fine. We must try.
[356888]
From KabTV’s “News with Dr. Michael Laitman,” 4/20/26

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Question:

Answer: In the Introduction to The Study of the Ten Sefirot  (TES), Baal HaSulam writes that during prayer, a person should focus on only one thing—to desire that what he studies in the Kabbalistic books be revealed within him, to strive to know and connect with the material being studied.

But if the subject is so distant that a person cannot see how it relates to what is taking place in his soul, then he should regard it as a remedy.

As it is written: “I have created the evil inclination, I have created the Torah as a spice.” And it is also said it: “Heals every illness.” It will give me what is necessary for my advancement; it will come as a remedy, as help from Above.

Question: How can one avoid forgetting this during the lessons?

Answer: If you suffer from an illness, you do not forget about it. Sometimes cancer patients come to see me; they do not forget their illness for a single moment. They are ready to follow any instruction from morning to evening in order to be healed. Without a doubt, they are willing, and they do not forget.

Therefore, everything depends on the recognition of the importance of the goal and the degree of pain. And the importance comes, once again, from the group. Only the group can increase  the importance of the goal, the importance of spirituality, within you.
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From the Daily Kabbalah Lesson 5/20/26, Rabash, “The Difference between Charity and Gift”

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Question:

Answer: Ultimately, yes. But a person does not know what for the sake of bestowal means. He only increasingly feels his own insignificance and his distance from the goal. He reveals more and more of his egoistic nature and feels his helplessness.

Everything becomes distasteful to him. He has no strength left because his Kelim do not receive fulfillment. On the contrary, he feels the absence of fulfillment and sees that he is even farther from egoistic fulfillment than he had previously imagined.

What does it mean that “the children of Israel sighed because of the labor”? A person was already in such a state before, but now it is revealed to him that he cannot receive reward in the Kelim he presently has. The reward will be received in different Kelim.

Question: At first, is this simply a matter of thoughts?

Answer: Gradually, thoughts, desires, and definitions: “Who am I?” and “What is spirituality?” All the details contained within these inner definitions undergo change. They are transformed.

Most importantly, each time I define differently who I am and who the Creator is. These new definitions increasingly correspond to the truth. And because my definitions become more truthful, the revelation of evil takes place within me: I discover where I am, where the Creator is, and what my state truly is.

The formula here is very simple: a person makes efforts while feeling that he gains nothing from them. Then he exerts even more effort and receives even less. As a result, the correct need, the correct Hisaron (deficiency) is formed within him and eventually become what is called MAN.

Question: Does this also include work in the group?

Answer: In working with the friends, the despair, the effort, and the lack of reward are even greater. Because if a person could truly unite with the friends, he would already be satisfied with that.

In the end, there is nowhere he can receive a reward except from the Creator.
[356918]
From the Daily Kabbalah Lesson 5/19/26, Rabash, “The Difference between Charity and Gift”

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Question:

Answer: In our state, no. A contribution to the group is expressed, not only spiritually, but also corporeally. After all, we are connected together, we work together, and we perform actions together. Through performing corporeal actions, we are granted strength from above, reinforcement from above.

It may seem that we are simply publishing books or engaging in dissemination. But through this, we receive tremendous spiritual power as a reward. As long as we exist in this world, you cannot separate the spiritual from the corporeal and say: “That’s it, now we are as if without bodies and deal exclusively with spiritual concepts.” That is impossible.

You will always be dealing with bodies and physical actions in this world: creating something, disseminating, and so on. Therefore, one must understand that through such actions, one also comes to spiritual values.

Baal HaSulam writes about this: the more effort a person invests in something, the more important that thing becomes to him, and he can no longer leave it. This connects him to the work until he begins to feel that it is worthwhile to invest effort there, to bring benefit, and even to devote himself to it.

One should not diminish the importance of corporeal actions. If we had not performed the corporeal actions that we do during or before Passover, we would not have attained what we have attained.

Question: So, are physical actions in the group together with correct intentions the proper combination for spiritual bestowal to the group?

Answer: Yes. We must strive for both corporeal actions and spiritual actions to become as one, truly as one so that there is not a single bodily action arising from conscious desire that is not connected with the correct intention.
[357192]
From the Daily Kabbalah Lesson 5/22/26, Rabash, Letter 59, 1962

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Question:

Answer: You have nothing to do with such a society unless you come to them in order to teach them the wisdom of Kabbalah and they accept this path, become inspired by it, and are willing to work according to what is written in our books.

You may offer them various teachings and methods, and if they accept specifically our method of spiritual ascent, accept the goal, and are prepared to follow this path, then they form a goal-oriented society moving toward spirituality. This is possible. But as long as they have not accepted our method, you cannot relate to them as a Kli  (vessel) through which you will continue your spiritual advancement.

Question: How does my close environment, which has no connection to my path, influence me?

Answer: It depends on how significant and important the goal is to you. If it is important, then they have no influence on you.

For example, I visit my mother, and she begins to complain: “You never rest, you never sleep. How can you live like this? Just look at yourself! How many years have you been living this way?” I sit and listen to her, since she is already advanced in age, but it does not affect me. There is nothing to be done; mothers are all the same. She speaks, and I remain as I am.

However, there are environments that are quite aggressive and can harm me through their influence. In such a case, I prefer to distance myself from them, because I have no obligations toward them. Toward my mother, I must show respect; I have duties toward her. But a friend is someone connected to you by a common goal. The word “Haver” (friend) comes from Hithabrut (connection, joining).

For example, friends from my hometown may come to visit, people I once invited and spent time with, yet today I have no connection with them. I have close relatives who have lived in Israel for ten years or more, and I have not even met with them. Sometimes my mother asks me to call a relative, and then I call and inquire about their health once every few years.

Why do I behave this way? Simply because it is not within my field of attention. How can I maintain a connection with a person with whom I have nothing in common?

I am not telling you this without reason, it is a common situation in life. Everything depends on a person’s desire.
[357176]
From the Daily Kabbalah Lesson 5/20/26, Rabash, “The Difference between Charity and Gift”

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Question:

Answer: You are saying that there are many people in the world who day after day increasingly feel worthless. I am not sure that is so. The surest sign of advancement is that this feeling of worthlessness comes first as a result of applied efforts, and second, if I do not despair, but continue the work.

How do I know that disappointment, helplessness, bitterness, or a state in which I feel as though I am dying yet at the same time hate the Creator for it is the result of my purposeful efforts? Only if my despair is purposeful, when despite everything I continue to exert efforts, to break through forward, toward the Creator, and along with that, I increasingly feel what spirituality is and to what extent my nature is in opposition to it.

In other words, any state we experience includes two factors in itself: a Kli and the light. And if in bad states I perceive them correctly, it means that I am on the right path, that my despair is not merely laziness. It does not come because I have failed to receive something from the pleasures of this world nor because I lack power or honor; but rather, it is a direct consequence of the fact that I have not yet attained the goal.

My goal is the intention for the sake of bestowal, yet I have discovered that I am even further from it, that the nature of the Creator is an even greater bestowal than I had imagined.
[356875]
From the Daily Kabbalah Lesson 5/19/26, Rabash, “The Difference between Charity and Gift”

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Question:

Answer: When obstacles come and I attribute them to the Creator, this is not the whole work but only part of it. Thank God I do not forget; I try every moment of my life, and if I lose my connection with the Creator, I return to it. That is, I am always in and out. This is great! But this is only part of the work.

After I have resumed my connection with the Creator, what must I do?

This is where I scrutinize our relationship, how I perceive Him, what He is to me, how I explain to myself what the forces of bestowal are, and what for the sake of reception means. Resuming the connection is essential when I return from the animal state to the state of Israel.

Question: How are obstacles defined?

Answer: Everything that separates me from the awareness of the Creator is called an obstacle. And if I return to Him with the help of obstacles, this is called “help against him,” against the ego. This is how everything works in the world and the purpose is solely in order to bring us back to connection with Him.
[356670]
From the Daily Kabbalah Lesson 5/11/26, Rabash, “The Severity of Teaching Idol Worshippers the Torah”

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1st part of the Lesson — Writings of Rabash, Article 7 “The Importance of a Prayer of Many” (1986) (2.14.2002)

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

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Comment:

My Response: By advancing toward spirituality, we draw the upper light upon ourselves, and through us, it spreads to the entire world; that is where true help lies. Everything else is harm.

How can you help? You can see how welfare benefits can sometimes undermine a person. You can see how prisons often make those inside worse than before. A prison becomes a school for criminals or terrorists, depending on who is there.

Where have you seen society truly benefit from good intentions alone? For you, “doing good” means giving. But giving, when it relates only to egoism, can become harmful. Then you create various systems that simply drain resources without correcting anything.

Why do you assume that the desire to receive should simply receive? This contradicts the fundamental law of nature. If you merely fulfill the desire to receive, you only worsen the situation. You cause harm and lower it into the Klipot. In doing so, you bring troubles upon the whole world.

Take a child, for example, and indulge him in everything, fulfill all his desires. What will become of him? You will simply ruin him.

The upper governance operates through the right and left lines in order to guide a person correctly and teach him how to use both forces and maintain the correct balance between them. But to simply give without discernment can be very damaging; it is a disservice.
[357358]
From the Daily Kabbalah Lesson 5/20/26, Rabash, “The Difference between Charity and Gift”

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How can the group feel that it needs the effort of every friend?

Baal HaSulam writes that a person must be concerned with spiritual flourishing and feeling gratitude to the Creator for twenty-three and a half hours a day, and only after this to dedicate half an hour to critical analysis.

It is the same here. We must analyze the contribution of the friends to the group only after we have unequivocally made efforts to understand the concept known as the “group.”

Once we perceive it as a spiritual concept and share a mutual understanding of what it entails, then we can discuss, at a gathering of the friends, how to evoke an extra measure of effort from everyone and how we can lift up the group.

Ultimately, we will not make demands of any individual: “Why are you not bringing benefit to the group?” Instead, we will hold ourselves, the group as a whole, accountable for failing to bring people come to the correct understanding that they contribute to the group and integrate with it heart and soul, or they see that they are outside the group.

In that case, if they remain present despite clearly standing outside and opposite to the group, then either they leave on their own or they are removed.

In spirituality, when you look at a person from the group’s perspective, the group is upper relative to that individual. And the upper must awaken the lower. If he cannot awaken the lower, then he leaves him be; and if he leaves him, it means the lower does not belong to the upper.
[357143]
From the Daily Kabbalah Lesson 5/22/26, Rabash, Letter 59

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