There is a science concerning how a Kli (spiritual vessel) senses the upper force acting on it.

However, everything we study within these sciences is merely the impact of the upper force on the Kli without any change whatsoever in the properties of the Kli itself.

Yet, there is a method that enables one to change the properties of the Kli and bring them into correspondence with the upper force, and consequently the Kli will begin to reveal and perceive the upper force with greater intensity. This method is called the science of Kabbalah, a discipline in which the Kli, by transforming itself, studies what it feels and explores its sensations.

The difference between the science of Kabbalah and the sciences of this world is that the sciences of this world, while indeed studying the sensations resulting from the influence of the upper force on us, do not change the properties of the Kli to align with the upper force; that is, they do not engage in what we term “attainment of equivalence of qualities.”

If, however, the Kli begins to change its qualities, assimilating them to those of the upper force, then the entirety of this process, encompassing both the internal transformation itself and what the Kli perceives and receives from the upper force, is collectively what is known as the science of Kabbalah. This constitutes its fundamental difference from other sciences.
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From the Daily Kabbalah Lesson 4/27/26, Rabash, “Peace After a Dispute Is More Important than Having No Disputes At All”

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Question:

Answer: Bestowal is a likeness to the upper force. The upper one gives to me and I to Him. I always learn from what He does for me, and from this I find out what I must do for Him. I do not know what this should be. I am in complete emptiness. I understand nothing, and I feel nothing.

I need to receive an example because in fact I do not know what is bitter and what is sweet, what is truth and what is false. Now everything is completely new for me. Nothing remains in me from what was before. I have risen above this world; that is, all my animal sense organs no longer operate at such a height.

I have gone out somewhere into a void, an empty space, where I possess absolutely nothing. I must acquire entirely new internal definitions and discernible qualities. It is like an uncalibrated instrument. Now it is necessary to input all the parameters to establish the foundation of its operation. I derive this data from the upper force. The upper one teaches me what is right and left, up and down, bitter and  sweet,  high and low, etc.

I begin to adopt His qualities, His understanding, His intellect; I acquire everything from Him, and in accordance with this, I exercise dominion and govern the desire that resides within me. The desire itself is merely raw, unrefined material.

Those qualities that remain unchanged in a person relate to the animate level, to my physical body, within which I must continue to function in a manner consistent with its nature. My human qualities, as it were, seem to completely disappear. Now I begin to relate to everything from the animal level upward as a true Human (Adam).

On the material level I remain simply an animal like everyone else. Just like everyone, I must receive medical treatment, go to the doctor, and fulfill a host of other requirements to sustain my body. But above the animate level, where I already begin to be as Adam (human), my calculations naturally shift in accordance with the degree of my similarity to the upper force.

These calculations may seem strange to those around me. Therefore Kabbalists know how to conceal them, or they separate themselves and hide from society.
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From the Daily Kabbalah Lesson 4/26/26, Rabash, “Peace after a Dispute Is More Important than Having No Disputes At All”

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How can one determine what is really true and what is false?

I do not know what truth and falsehood are. These are completely relative things. You can simply give them some names, for example call one “A” and the other “B.” But I call truth and falsehood two distinct directions. The direction toward the upper force, toward bestowal, I call truth, and that natural, innate direction that existed within me, aimed inward toward my own desire, I call falsehood.

It is very simple. We just give two names to these two notions. You can refrain from calling them truth and falsehood and simply give them numbers: “one” and “two.”
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From the Daily Kabbalah Lesson 4/27/26, Rabash, “Peace After a Dispute Is More Important than Having No Disputes at All”

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A Kabbalist must make calculations at every moment, and these calculations are above his sensations.

First and foremost, he performs a calculation with the help of the screen by pushing his own sensations aside and deciding solely in favor of equivalence and unity with the upper force, in order to become similar to the upper one.

To the extent that he is able to do this, he begins to carry out this action.
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From the Daily Kabbalah Lesson 4/26/26, Rabash, “Peace After a Dispute Is More Important than Having No Disputes at All”

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Do the nations of the world (AHP) agree to correction?

If Israel (Galgalta veEinaim) draws down the light and examines itself, then accordingly those parts that cannot be corrected in this form feel how they can really be corrected.

There are parts that attract light and there are parts that will be corrected when these lights come together. The GE, Israel, attract the lights, and when these lights assemble, they will correct the AHP.

Is there a place for mutual work here? I think so. What does mutual work mean? Perhaps it is the work of overcoming the resistance of the desire to receive to the process that is taking place inside us.

We see it from the outside, in the material world. The peoples of the world are opposed to the existence of Israel; they do not desire it. They perceive the GE as a superfluous element that dominates them, and does nothing to benefit them. This necessitates analysis.

Since the most crude Kelim require correction, vessels of reception, they feel the need for correction more than Israel does. Of course, the pressure comes from them.

What is the fundamental problem of our world? It lies in understanding and internalizing what is really taking place, in perceiving reality correctly and participating in the process in the proper manner, specifically by compelling the people of Israel to do what they are charged with. In essence, the nations of the world are already engaged in doing this.
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From the Daily Kabbalah Lesson 4/23/26, Rabash, “All of Israel Have a Part in the Next World”

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Question:

Answer: Of course, we must strive for peace and never desire war. We should rejoice in the fact that we are under the authority of the Creator, under His governance of the world, and in the sensation that He is Good and does good toward us and that we belong to Him nd are included in His governance.

These are things we should not run away from. We must strengthen ourselves in them, because in those states we are closer to the Creator if we accept them for the sake of bestowal and not for our own pleasure.

It is a great commandment to abide in joy, but not from being distant from the Creator; rather, from adhesion with Him. This is true joy, the joy of a commandment. However, if you simply feel good, this is the prosperity of the wicked, as it is said: “the wicked, yet it is good for him.”

Therefore, if you have been granted some state in which you feel that there is a certain mutual connection according to equivalence of form, and not because you feel good according to material sensations (although even an “animal” joy is not forbidden and is not a transgression), yet if, in accordance with your intention, you have equivalence and you maintain the intention, and to that extent feel joy, you should not run away from it and seek wars.

But at the very moment you reach this, a state of war will come to you, because the Creator wants to increase the connection between you. And this is possible only through the revelation of additional Kelim that require correction.

But what does it mean “the Creator wants”? It means that new Reshimot are immediately revealed, and you enter a new degree with the purpose of attaining it.
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From the Daily Kabbalah Lesson 4/26/26, Rabash, “Peace After a Dispute Is More Important than Having No Disputes at All”

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Question:

Answer: As the shattered soul of Adam HaRishon undergoes corrections, it effectively refines the worlds, bringing its Aviut into them.

What does it mean? With the help of Partzuf  Adam HaRishon, the worlds become deeper, richer, and more attuned to him. He draws them into himself. He gives them light and abundance by adding the Aviut of his Partzuf. If earlier these worlds were some kind of inanimate system compared to Adam HaRishon, now he brings his soul into them and uses them as a part that clothes onto his soul.

This is similar to the organs of hearing, for example. The ears, clothed in my desire, give me some kind of feeling, but this feeling is not in the ears but in the heart. After all, the ears are connected to the heart, the eyes are connected to the heart, and then I turn them into my Kelim.

Similarly, when Adam HaRishon connects himself to the worlds, the worlds become part of something alive (Chai). While before they were inanimate (Domem). It turns out that Aviut seems to enter the worlds. Or you can say in reverse, that a person incorporates the worlds into himself.
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From the Daily Kabbalah Lesson 4/26/26, Rabash, “Peace After a Dispute Is More Important than Having No Disputes at All”

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A person can be said to have begun to study the science of Kabbalah when he learns how to change himself in accordance with the upper force.

These reactions and impressions are so strange and unusual that no science of this world (since all of them deal with sensing the upper force without changing the qualities of the Kli [vessel]) can help us in studying the science of Kabbalah, in sensing the upper force through changing the qualities of the Kli.

Therefore, Kabbalists must teach us such things that would seem very strange if they were happening within the framework of ordinary learning in our world: “Open your mouth, taste this, and if you so desire, you must feel sweetness in it. But if you wish to feel it differently, then you will feel bitterness in it.”

In the material world this cannot be. We remain within our unchanging qualities. That is why our degree is called the “inanimate” level, and a person does not need to be taught what he ought to feel.

Each quality present in him, according to its own reaction to an influence, feels that very reaction, that impression. Whereas in the spiritual, when a person begins to change his qualities, he must first of all know how to change them and how, in accordance with these changes, to interpret what he feels.

Of course, in this awareness of the spiritual there is also a natural side. If the qualities have changed, the person feels changes, a different state, which is called “another world.” His world, that is, his impressions, inner sensations, and awareness, everything has changed. He feels himself to be in a world completely different from the previous one.

But it must be explained to him where he is, just as an infant is taught what the surrounding world is. The same holds for a person who, as it were, has himself changed his sensory organs. Of course, this happens with the help of the upper force, yet still through his own efforts.

However, despite the fact that he himself changes himself, the picture that he begins to sense in his changed sense organs is a new, unusual, strange picture. It is necessary to explain to him what it represents. And then a person discovers from the books, not only the method by which he can change himself, but also an explanation of what he feels in the process, into what place he is entering.

Like a person who suddenly finds himself on a deserted island and, having suddenly come to, does not know where he is and what is happening. Where he was before he remembers with difficulty, but can still somehow imagine it. But where he is now, he does not understand at all.

Thus, the science of Kabbalah not only teaches us how to change our qualities, but also helps us to know our impressions, that is, that world in which we find ourselves each time in accordance with our changes.

Each time a person is given a support, a firm foundation, through explanations of what kind of world it is in which the person now finds himself, what kind of degree he has ascended to, what causes brought him to it, what its consequences are, and how it is possible to advance further.
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From the Daily Kabbalah Lesson 4/27/26, Rabash, “Peace After a Dispute Is More Important than Having No Disputes at All”

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“Those who go to the seminary” are those who advance toward spirituality, and not people “from the street” who are outside the path to the purpose of creation, those who either mechanically observe the commandments or do not observe them at all.

Those who go to the seminary are divided into four categories. Each of them is also in their own state. It may be “walking” (movement), “standing,” “sitting,” or “lying,” since in spiritual work there are many states. But in any case, all of them are called “those who go to the seminary.”

One who goes to the seminary is a person who demands the revelation of the Creator, since the purpose of creation is the revelation of divinity to all created beings in this world.
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From the Daily Kabbalah Lesson 4/11/26, Rabash, “What Are the Four Qualities of Those Who Go to the Seminary, in the Work?”

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While a person can exist naturally in this world, such existence is impossible in the spiritual since human nature is diametrically opposed to the nature of the spiritual world.

One must really learn this from books by receiving guidance and instruction on how to conduct oneself in this new world and learning from the upper Aba veIma (spiritual father and mother), just as material father and mother teach a child how to behave in this world.

But in this world, a child is taught in a manner consistent with the child’s understanding, whereas the spiritual father and mother must always explain concepts that are opposite to a person’s understanding, things that are contrary to one’s nature, that are unusual and strange.

It turns out that all our sciences and wisdoms are valid and useful only within the framework of our world, on the level that is within the world of Assiya. Any wisdom above this level belongs to the science of Kabbalah. If we study the conduct of the Kli (spiritual vessel) in higher worlds while in this world, that is, we study the science of Kabbalah to the extent that it is possible to study it on our level, then of course the learning process strikes us as strange.

We read essays and pieces of advice by Kabbalists about changing the qualities of the vessels, and they appear utterly unrealistic, unachievable, and useless to us.

These things seem completely far-fetched and naive. We accept them in some fashion, study and listen to the teachings, but at the same time we lack the feeling that this is something real, that it can actually be realized and can fit into a sound mind, into the feelings and qualities of a person who stands firmly with both feet on the ground.

That is why it is so difficult for us to implement the advice of the Kabbalists. We encounter not only natural difficulties on the level of sensation, but it is also hard to accept this with the mind. Their advice does not seem effective to us or able to lead us to anything.

This is what Rabash explains all the time, about those “disagreements” we must operate and transform our qualities so that each of their changes is always against our nature and contradicts our reason. In these changes lies the entire wisdom of Kabbalah.
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From the Daily Kabbalah Lesson 4/27/26, Rabash, “Peace After a Dispute Is More Important than Having No Disputes at All”

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Question:

Answer: The point is that the work we do in the corporeal world is not true work.

What does not true work mean? You perform real actions, yet you do not perceive that you are working with real entities. We carry out spiritual actions, but we do not feel this, like an infant who does not know that he is developing through various actions.

I observe my little grandson. What kind of mind does he have, what understanding? None! He puts everything into his mouth, bangs things together like a monkey. He does not even have an idea of what he is doing, but nevertheless, all these actions contribute to his development.

And how are we different from him? We have also been thrown into some place, forced to sit here with the help of some thoughts, open books and do something similar to what he does.

So, I also now look into the book, because I was given such a desire. I read, I am obligated through all sorts of thoughts and means to be interested in it. I hope that I will have some good results from this and thus resolve what makes me feel bad.

Now, perhaps I can add some contribution of my own to this work. After all, I would like to independently relate to what I am doing now and not as an obligation from above.

If I search for this point so that it will be mine, truly independent, I will reveal it after all the circumstances that obligate me from above, as a puppet, to engage in study, dissemination, work in the kitchen, and in various activities through the environment, or directly from above, or through my natural qualities.

If I want to have my own participation, my own stake, then this point, even if it is a small movement toward it being my free desire, will already mark the beginning of the soul.
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From the Daily Kabbalah Lesson 4/26/26, Rabash, “Peace After a Dispute Is More Important than Having No Disputes At All”

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Question:

Answer: The Kelim of the pure and impure worlds represent the Creator’s governance over me, specifically whether He appears the good who does good or the opposite, depending on my perception through either the desire to bestow or the desire to receive. Through this, I explore my Kli.

It is similar to how my attitude toward a friend depends on his good or bad attitude toward me.

By faith above reason, I justify him, correct my Kelim, and then I see that his seemingly bad actions are directed at me with a good intention, or vice versa.

Ultimately, the worlds are the Creator’s attitude toward me. Since He reveals Himself through two opposite things that always cause confusion, it is impossible to understand Him immediately, consequently, this helps me clarify my Kelim, my attitude toward Him as the “One, Unique, and Unified” as the “Good that Does Good.”
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From the Daily Kabbalah Lesson 4/26/26, Rabash, “Peace After a Dispute Is More Important than Having No Disputes At All”

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1st part of the Lesson — Writings of Rabash, Article 17 “The Severity of Teaching Idol Worshippers the Torah (1987) (2.25.2003)

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2nd part of the Lesson — Writings of Baal HaSulam, “Study of the Ten Sefirot,” Vol. 2, Part 5, Item 46

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There is no permission to inform a person how much longer is one given to live in this world; one is not to be informed of this. But Rabbi Shimon was in great joy on the day of his demise, and there was great joy in all the worlds because of the many secrets he had revealed then (Rashbi, Zohar for All, Vol. 3, VaYechi, item 157, “When His Time Comes to Depart from the World”).

The departure of a righteous person is like the purification of a Partzuf. When a person leaves their degree and passes from world to world, and especially when leaving the lowest degree, this world, it is a great joy.

Although it does not appear so to us and we think we are living in a wonderful world, we simply have not yet seen anything else besides it. But one must reveal the spiritual world, as it is said: “You shall see your world in your lifetime,” and then we will understand where we truly are.

If a person completes their mission, they no longer need to return to this world, as was the case with Rabbi Shimon bar Yochai, who attained final correction. This means that from then on, he exists only in the upper dimension and no longer reincarnates into this lower, corporeal form.

But one who has not reached their final corrected state in this incarnation must be born again and live in this world.

It is clear that Rabbi Shimon bar Yochai rejoices not because he has finished his work and can rest, but because he brought the Torah, that is, the light that reforms, to the whole world. And this, of course, fills him with joy.
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From a lecture for the holiday of Lag Ba’Omer, 5/1/10

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In our world, a person’s system of values determines the specific nature of their egoism.

The proportion to which these inclinations are depicted in a person also depends on upbringing, since it erases natural boundaries. Suddenly, a person begins to desire something that he would never have desired by nature. It is a flaw in our parenting system.

In spiritual education, we do not seem to require anything from a person; we just give them the notion that spirituality is more important than corporeality. Everything else he must cultivate in himself, because the light, by influencing the Kli, nurtures everything in him.

Depending on what one has from birth, their upbringing, and the group they are in, all of this together gives them a general attitude toward life. Then he chooses what is more important to him; he has fuel for the more important but not for the less important.

When a person joins a group that can change his value system or he decides on his own that it makes sense for him to act one way or another, he can independently change these values within himself.
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From the Daily Kabbalah Lesson 4/19/26, Rabash, “Moses Went”

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Question:

Answer: It is a constant one because a person is created from two desires: egoistic and altruistic. However a true human being is one in whom there is a constant inner struggle between good and evil, one who deliberately pits their good against the evil.

Evil constantly rises up, surging upward, wanting everything for itself, and more. A person, if they wish to engage in self-correction, continually cultivates good within oneself, and remains constantly engaged in this inner struggle.

Question: So the evil within me, egoism, is always there; it is my nature?

Answer: Yes. And you ask the Creator to give you a good nature as well so that you can balance these two natures within you! You might say: “I ask the Creator to erase this evil nature from me.” No! No, that is not wise. Rather, ask that you be given a good nature, and that these two natures exist within you in balance, not one greater than the other, and not that the positive outweighs the negative.

The middle line between them is a wonderful state! I constantly remain in this balance. I stand on two legs above them. Only then can I fully, absolutely fully, feel both the minus and the plus, and all of nature is beneath me.

Question: So a person who contains both within him, his own nature and the nature of the Creator? Is that a harmonious person?

Answer: Of course! Then such a person is called Adam, similar to the Creator, because their inner quality, the one opposite to the Creator, also becomes similar to the Creator.
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From KabTV’s “News with Dr. Michael Laitman,” 3/30/26

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If I do not feel another, truly another, outside of myself, and do not perceive myself within him, then I do not perceive the world at all.

Question: So does that mean I must always see myself through someone else?

Answer: Through someone else, yes.

Question: And the fact that we see ourselves as being so ugly now, why is that?

Answer: Because we close ourselves off, isolate ourselves in, limit ourselves, and we have no desire to see anyone but ourselves. In other words, I see mirrors all around me, mirrors, nothing but mirrors. Reflected in them is nothing but my face, distorted, twisted, full of contortions and grimaces. I see nothing but that. “That” is my world.

Question: So, if I do not let anyone in, and I do not venture out anywhere, does that mean I appear hideous? Does it mean that this, this egoistic state, is my world? It is just me, all alone?

Answer: I see only myself.
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From KabTV’s “News with Dr. Michael Laitman,” 4/7/26

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Question:

Answer: You can determine that you are in vessels of bestowal only if you relate to your state from the perspective of faith above reason, with an intention that lies beyond the boundaries of your awareness.

Spiritual wars, confusion, and all kinds of contradictions in which a person cannot orient themselves always intensify over time because the Sitra Achra are the forces that now confuse us, and it is exactly through them that we discern the uniqueness and perfection of the Creator.

They grow stronger not on the plane of this world where the Creator is concealed from us by such disturbances as a boss at work, a spouse, friends, or even my own inner confusion and turmoil. These forces present themselves as if the Creator has another form, different from the good who does good, perfect, and eternal.

Alternatively, the Sitra Achra whispers to me that I can supposedly attain perfection and eternity without going above reason. In other words, I am confused in all sorts of ways so that I will clarify and acquire vessels of bestowal.

The concealment that we have now takes on a different form, a different coloring, but it remains in the form of confusion. If you see the Creator and opposite Him see various qualities, Klipot, it means you are analyzing with your own intellect. So how will you rise to the next degree?

Confusion always arises because the next degree, more bestowing, more spiritual, comes to my current degree, and therefore it is completely not perceived by me.

You must always acquire vessels that are above your current degree; this is called above reason, because these are vessels of greater bestowal than in your present state. Then through them, you will be able to carry out a correct analysis.

If you try to understand what is happening to you using your current vessels, your analysis will always be incorrect. What is actually happening? I am now at a certain level; I have a will to receive that I have corrected, and with it I want to bestow. I have attained a certain degree and stand on it. It does not matter that these forces come to me from above and that I corrected myself through effort, with the help of the Creator. Even now, during the period of preparation, I am at a certain level.

What happens is that I am given the next degree. I am in a certain state, and above me hangs a higher degree, just as it is. The upper one does not change Himself; He simply shows me His picture. And I must absorb His picture, agree with Him, and try to equalize with Him in qualities.

He appears opposite to me, more bestowing, and I fall into even greater darkness. He is greater in bestowal, and this completely repels me. But in order to begin to agree with Him, I need, not my vessels, but His vessels. Then I must receive His mind, that is, His attitude toward His vessels of bestowal, and only then will I be able to agree with Him.
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From the Daily Kabbalah Lesson 4/26/26, Rabash, “Peace After a Dispute Is More Important than Having No Disputes At All”

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Question:

Answer: Equality is achieved through our unification with one another, with the help of the upper force. If, on the earthly level, we try to artificially impose equality, we end up with such distorted forms of communism and violence that the result is nothing but terrible hatred and fragmentation, a scattering in all directions.

But when we strive to unite through the upper force, we will truly attain unity that will connect and elevate us. Then, within our shared desire, each of us will feel the Creator.
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From KabTV’s “I Got A Call. Not equal” 9/30/10

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It is written (Genesis 13:8-9), “And Abram said to Lot, ‘Please let there be no strife between you and me, or between my herdsmen and your herdsmen, for we are brothers. Is not the whole land before you? Please part from me: if to the left, then I will go to the right; and if to the right, then I will go to the left.’”

We should understand why he says “For we are brothers,” since they were not brothers.

The Zohar (Lech Lecha, Item 86) interprets this as follows: “‘For we are brothers,’ meaning the evil inclination and the good inclination are close to one another. One stands to the right of a person and the other to his left. That is, the evil inclination stands to his left, and the good inclination to his right” (Rabash, “It is Forbidden to Hear a Good Thing From a Bad Person”).

Rabash writes in this article that “it is forbidden to hear a good thing from a bad person.” Why? How can there be anything good in a bad person? Apparently, it is possible.

The paradox inherent in creation, which we are not so capable of accepting, is that one can advance toward perfection and eternity only from its opposite.

The will to receive, in its essence, is neither good nor bad. But when the light enters it, it gives the will to receive an intention for the sake of bestowal. Without the intention for bestowal, the will to receive is merely a material that enjoys, and by enjoying, it perceives only its own existence in the world.

In contrast to this material, there is nothing else that must be transformed or changed. However, when operating from intentions for the sake of receiving, the material discovers that they drive it, it understands that they are bad, and reveals the recognition of evil within itself. Then the material tries to change its intentions to ones through which it can enjoy, and gradually discovers that these are intentions for the sake of bestowal.

We do not understand that the Creator created creation in such a way that the very opposition to the revelation of divinity is what awakens us. The evil inclination is, in fact, the only true means that brings us closer to the goal; it does not allow us to remain at the still level without movement, but constantly pushes us again and again to search, to find, and to see the full extent of our loss caused by it, and the utter impossibility of attaining anything good without overcoming it. Without the evil inclination, a person would come to a complete standstill.

If one follows the advice of the evil inclination, one feels that one is sinking into suffering. Then a person begins to hate the evil inclination and arrives at the correct decision: to replace the intention for the sake of receiving with the intention for the sake of bestowal. In this way, the evil inclination completes its mission.

Thus, we must respect the function of the evil inclination, what it does for us by exerting its influence on us in all kinds of ways in order to turn us toward the Creator. This is called “help against him.”

Therefore, Abraham said to Lot: “If you go to the left, I will go to the right; and if you go to the right, I will go to the left.” Does Abraham not know where to go? Rather, if Lot chooses a path, Abraham knows that his path lies in the opposite direction. Without this, he would remain in a state of Hafetz Hesed, without direction. It is precisely for this purpose that the evil inclination exists.

Although it sometimes appears to us as bad and sometimes as good, we must always disregard its advice; in other words, listen to the opposite. By doing so, it orients us in the correct direction.
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From the Daily Kabbalah Lesson 4/9/26, Rabash, “It Is Forbidden to Hear a Good Thing from a Bad Person”

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1st part of the Lesson — Writings of Rabash, Article 17 “The Severity of Teaching Idol Worshippers the Torah” (1987)

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2nd part of the Lesson — Writings of Rabash, Article 17 “The Severity of Teaching Idol Worshippers the Torah” (1987)

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Comment:

My Response: This happens because I have this energy. People sense that there is an upper force in me. They perceive it, even if just slightly, and sense that knowledge, confidence, and inner light.

I am not boasting about it, but I also do not hide that they really sense all of this. In many, it provokes hatred; in others, respect, approval, or admiration. It makes no difference. The main thing is that it exists, and it is not merely the spark of a brilliant orator; after all, I do not speak Hebrew particularly well, and my manner is generally somewhat rough, with a strange, often off-putting sense of humor.

I craft my statements quite deliberately, even pointedly, specifically to shake a person up and make them feel uncomfortable to prompt them to engage their critical left line a bit. People simply recognize there is a profound logic here, not mine, of course.

By the way, by nature I am practically without any innate talents. The only thing speaking through me is what I have attained from my great teacher. Through my connection with him, I pass on to you what he receives from his teacher, and further, through the entire chain of Kabbalists.

I have simply been privileged to serve as a conduit, to “pour,” so to speak, information from myself into the common Kli. To the extent that you unite with one another, I am able to pour all of this into you.

Whether I am here or not does not matter. The absence of visual contact serves to give you the opportunity for even greater freedom of choice to unite with one another. If I am no longer present, it will simply mean that you have been granted an even greater measure of freedom of will, even greater responsibility to unite. And when you can do this, you will receive even more from me, just as I receive much more from my teacher than when he was physically next to me.

It is said that the righteous live more in their death than in their life. And therefore there is no difference whether I exist now or will not exist in your eyes. If you unite among yourselves, you will feel a spiritual abundance pouring into you, specifically from me, in an even greater measure.

When you are ready for the stage of uniting with one another, without me in greater freedom of choice, since there will no longer be my pressure or direct guidance, and you are able to bring this to fruition, then I will depart. From that point on, it will be entirely up to you whether you succeed in realizing this or not.

Question: Do you think that those external circles we are currently disseminating information to will continue to be drawn to this in the same way?

Answer: This depends on the extent to which you become a magnetic force, how much inner strength you possess (the kind I currently hold), and on your capacity serve as a source of that strength for all of humanity. If you remain in contact with me and allow this force to flow into you through me, you will begin to attract all of humanity. But all this must happen collectively, as a single, unified entity.

Question: Is it possible that we might fail to become a unified whole?

Answer: In that case the obligation would be shifted away from you and placed upon some other group; alternatively you could be compelled toward this unity through the path of suffering. You will be made to unite regardless, because this is the natural trajectory of evolution, the inevitable path leading to the revelation of that system, that state that exists in the world of infinity.
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From KabTV’s “I Got a Call. In the Union” 9/11/10

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Question:

Answer: What exactly is it that you decide here? You choose the group and convince yourself that it is great, good, important, and one of a kind. Then what it gives you naturally becomes important and significant to you. In other words, you must humble yourself before the group, and the group must “advertise” to you what is necessary.

Question: And if I break the connection even for a moment? Is that it?

Answer: If you sever the connection, you are an “animal.” After all, your only choice is the choice of the group.

Comment: You once said that it does not matter which group you come to. You can always be inspired by it if it maintains the direction.

My Response: I said that one can feel an inner response even from a small group because it depends more on how much you humble yourself before it. This is more important. The group may consist of beginners who know nothing but are very inspired and want something. Then you are inspired by their inspiration.

How does a mother become inspired by her infant? Does the infant have any kind of desire? Here love comes into action, the sense of importance. The infant is more important to her than her own life. That is how nature is arranged. Any of their sounds is the whole world for her, and she desires nothing more than to listen to them and fulfill what they want. So does the size of the infant matter? No, what matters are importance, love, and significance.

Question: And if this is not there?

Answer: If it is not, then there is nothing to be done. It means there is no group, and you are in your own hands, that is, in the hands of your nature.
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From the Daily Kabbalah Lesson 4/9/26, Rabash, “It Is Forbidden to Hear a Good Thing from a Bad Person”

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It is known that one is always among people who have no connection to the work on the path of truth, but to the contrary, always resist those who walk on the path of truth. And since people’s thoughts mingle, the views of those who oppose the path of truth permeate those with some desire to walk on the path of truth.

Hence, there is no other solution but to establish a separate society for themselves, to be their framework, meaning a separate community that does not mingle with other people whose views differ from that society. And they should constantly evoke in themselves the issue of the purpose of society, so they will not follow the majority, because following the majority is our nature (Rabash, “Concerning the Importance of Society“).

On the spiritual path, everything happens differently than in other areas of human activity because here I must change myself, in other words, extract myself from an egoistic nature, and enter a new one.

This means that I have no other choice but to deliberately create an appropriate environment around myself where spiritual goals and ideals are elevated as much as possible, developed, and made obligatory for everyone. In such a setting, I can learn from this society and absorb a stronger influence from it than from all of humanity, and most importantly, greater than from my own egoism. Only then will I be able to somehow change myself.

Question: Rabash writes that a person who is among people unrelated to the spiritual path gradually adopts their views. Is a person really that weak?

Answer: It is not that a person is weak; he is simply raw material that is shaped by society. Whatever environment he inhabits, his thoughts will inevitably reflect that environment.

Comment: Kabbalists are often accused of being insular. For some reason, they give everyone that impression.

My Response: They evoke antagonism in others because the Kabbalistic method runs counter to human nature. This can be seen in how humanity relates to Jewish people and senses the seed of Kabbalah within them, even though Jews themselves are not aware of it.

Therefore I remain unperturbed by the fact that I arouse hatred in many people. What can be done? We will have to wait until they correct themselves and understand that there is no other way. I hope that with today’s pace of development, this will happen quickly.
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From KabTV’s “The Last Generation” 7/29/18

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This wisdom is no more and no less than a sequence of roots that cascade by way of cause and consequence, following fixed, determined laws that interweave into a single, exalted goal described as “the revelation of His Godliness to His creatures in this world” (Baal HaSulam, “The Essence of the Wisdom of Kabbalah“).

At first glance, there is some confusion here. First of all, it is said that these roots spread and descend from top to bottom. Immediately following it is written that they are connected and aimed at one lofty goal, seemingly from the bottom up; the goal is the revelation of the Creator (above) to creation, to man (below) in this world.

How did the Kabbalists comprehend this whole system, and describe it to us so that we could use their books to reveal it ourselves?  In exactly the same way we do, but for them it was far more arduous. They had no teacher, and they did not have a group.

For many generations people have been looking for ways to reveal the upper force and what is truly happening in our world, what laws it operates, how we might influence our destiny, and how to gain a sound, accurate understanding of what is actually happening here.

We see that many opinions, religions and beliefs abound in the world. Human beings are constantly changing, and from generation to generation they do not know what is happening to them.

He cannot integrate all of reality into a single coherent picture. After all, there is science and psychology, various faiths and beliefs, a host of phenomena occurring around us, but we do not know where they come from. We cannot find answers to questions about what happened before us and what will happen after. And most importantly, we do not know how to behave in everyday life.

Throughout history, many people have asked similar questions, until a man named Adam HaRishon (the first man) appeared. He is called the first man because he was the first one who received the answer to the question of what is actually taking place.

He revealed the entire system: how the whole reality (within which he exists) is presented to him, how various forces and systems known as “worlds” operate behind this world, how these all descend to him, why he suddenly wants to comprehend all this, what happens next when he begins to comprehend them, and how he proceeds to reveal the whole universe to himself.

The whole picture opened up before him, his entire future path, until he fully revealed the whole of reality as he exists independently of his physical, animal body, above him, above life and death.

He began to reveal all this, and described it in the book Raziel a-Malakh, (The Secret Angel). This is where the science of Kabbalah began.

How did the second person come to this disclosure, and then the third, the fourth, and so on? It is also because a desire awakened in them to know: “Who am I? Why was I born? Why do I exist? What is my fate? Who controls me? Who governs me? I want to control my own destiny! What is the reason for everything that is happening in the world and with me?”

Since we are all in a common system, we are drawn to our root, much like electric charges in a magnetic field or pieces of iron to a magnet. So we came to a place where we can acquire knowledge about the science of Kabbalah, each from their own direction, seemingly by chance.

The second person also came to Adam HaRishon, and began to study with him. And then came more and more. Yet although all of them, studied under their teacher, each attained revelation through the same path he traversed. After all, a teacher can offer assistance only through explanation, showing the student how to step onto the path of revelation, but each person must achieve it on their own.

What does one reveal? It is the order of the roots that descend to them, awaken them, and give them the desire to comprehend them. If a person realizes this desire, they reach the highest root through these roots, and thus reveals the entire universe. What does one reveal? The purpose of creation is to please the created.

At the end of our development, we reach a state in which we are filled with eternal and perfect delight in our mind, feelings, and awareness. We feel the harmony that reigns in all of reality. We reveal what is hidden from us now. And everything that we reveal is called “the thought of creation.”
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From the International Kabbalah Convention 7/17/15, Guadalajara, Lesson 1

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