‘When Moses went to heaven, he found the Creator sitting and tying crowns to the letters. He said to Him: ‘Master of the world, who is holding You back?

He told him, ‘In a few generations time, there will be a man whose name is Akiva Ben Yosef.

He said to Him: ‘Master of the world, you have such a person, yet You are giving the Torah through me?’ He replied, ‘Be quiet! Such was My thought’ (Rabash, “What Is the Difference between Law and Judgment in the Work?”).

Question: It seems as though the Creator gave Moses something he did not desire. Is it possible to have fulfillment without a Hisaron (lack)? Does it mean that the Kli receives something it does not want?

Answer: The discussion is about Malchut, about law and not about desire. On the contrary, Malchut stands against its own desire; it requires work in concealment in observing the laws as “an ox to a burden and a donkey to a load”; only afterward does it become like “judgment.”

Moses is the quality of faith. That is, the work begins with faith, with Malchut, and only afterward turns into the reception of the Torah.

When the people of Israel united and came out of Egypt, they became a Partzuf, and then were rewarded with receiving the Torah from the first nine Sefirot.

Question: Before receiving the Torah, does Malchut resist the desire to receive for itself?

Answer: Yes, of course. At first, the work is directed against receiving; initially, it is only Malchut, the observance of laws.

Until we acquire screens, we must work in the quality of faith. That is, we must not see the light.

Moreover, while in darkness, we must constantly try to mobilize our strength. Because when the image of the Creator appears before us, it becomes a problem: there is such a powerful nourishment of the Klipot! Working in such a state is very difficult.

There is a mandatory condition: the Creator is revealed only after you have the strength to withstand Him; otherwise, the revelation you receive will harm you.

You would “sell yourself” to Him and become like a madman, fixated on Him, you would no longer want anything else. There would be no other force in you to create a kind of “iron partition” so that you would not become an absolute slave, sold into servitude to pleasure, but would remain independent.

You would have no freedom of action, and the Creator would compel you through the full force of His revelation.

This is forbidden because His desire is to make of you a free being.
[355659]
From the Daily Kabbalah Lesson 4/17/26, Rabash, “What Is the Difference between Law and Judgment in the Work?”

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Question:

Answer: It is so that we accomplish a great deal in life, so that we elevate this desire more and more, higher and higher, up to the level of the Creator.

Question: Which desire?

Answer: The desire for everything.

Question: You mean raising these egoistic desires to the Creator?

Answer: Yes.

Question: And what is the highest desire? What will we grow into from this point of impatience toward others?

Answer: To desire the Creator with the greatest passion.

Question: Does He want that?

Answer: Yes, that is exactly what He desires.

Question: So He wants us to have a passion for Him?

Answer: Yes. “Shuvu, bnei Israel, ad HaShem Elokecha” — “Return, O children of Israel, to the Lord Your God.”
[355161]
From KabTV’s “News with Dr. Michael Laitman,” 3/27/26

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Question:

Answer: We know that in no way, no matter what, can one make the slightest move if they do not benefit from it. Neither our spiritual body, i.e., the desire to receive, nor our animal body can move without food, without fuel.

The Creator does not need fuel, because His “matter,” if you can call it that, is the desire to bestow.

Our matter is the desire to receive, which is our foundation. This desire can be either with the intention to receive or with the intention to bestow. Both intentions are additions, like a cap placed atop the desire to receive that determines how it works, what drives it, and what motivates it.

In order to make any move with the desire to receive, you must give it the strength to do this action, i.e., energy, fuel, which is motivation, so the next state will be better than the current one.

You can plan for the importance of the next state compared to the present, and the ego will agree with this. You only need to tune it to this program.

We see people who run from morning till night over something they consider important. It may depend on upbringing, advertising, fear, or other factors; it doesn’t matter what, the main point is that a person can be programmed and trained, and one can acquire an inner program according to which he will work, because this will seem to him the most important.

But if the desire to receive does not regard it as important, it will do nothing, like a car without fuel. Thus, before we start working with it, whether for the sake of receiving or for the sake of bestowing, we must define its value system: what is more or less important.

Right now, for example, it is more important for me to go to sleep than to read a book. Even though I was interested in the book just half an hour ago, I decided I feel tired now, and it is more important for me to rest. But suddenly, in the middle of a dream, while I am reveling in it, I remember something more important and jump out of bed.

A person is constantly choosing what is preferable. Only what is more important at the moment draws strength from the ego.

When I am asleep and told to get up for the lesson, even though I got up yesterday, the day before, and for the last five years, I just do not have the energy or fuel to get up. But if I perform all sorts of “operations” on myself and convince myself, then suddenly I see that where I had no strength to get up, it appears, and I suddenly get up with ease. That is, I did some “brainwashing” and prepared my ego for this.
[355796]
From the Daily Kabbalah Lesson 4/19/26, Rabash, “Moses Went”

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For this reason, when a person comes into a descent, he should not be startled and escape the campaign. On the contrary, this is the time to make a heartfelt prayer (Rabash, “What Are the Four Qualities of Those Who Go to the Seminary, in the Work?”).

Question: What kind of advice is this? If I were able to offer a true prayer from the depth of the heart, I would not call it a descent.

Answer: I do not know how you define ascents and descents. A descent is characterized by your distancing from the Creator; an ascent is your drawing closer to Him.

So what is a descent? It is when you see your true state: your Kelim have become coarser, your desires have worsened, and your mood corresponds to that. If you weigh all this, you see yourself as such. And this is the time for prayer.

And when else can you ask? Can you really turn to the Creator in a state of ascent?

Comment: When I am in a descent, I cannot ask Him for anything.

My Response: Why? You feel yourself in a descent, but Him, you feel as exalted and powerful.

Question: But it is said that when I fall, everything around me falls together with me?

Answer: That too is a kind of descent. And when can you raise a true prayer?

Comment: When I am just beginning to descend, maybe something can still be done, but not when I have already reached the very bottom.

My Response: If you are at the lowest point, then nothing can be done. In the lowest descent, a person has no strength at all. He must go through this point as if by inertia.

During a descent, when you cannot pray, you must try to do something, seek some means of exiting it. For example, when I work on a book, there are periods when I cannot write. Then I edit existing texts. If I cannot work with the text, I answer questions, do some simpler work. If I cannot do even that, I go and engage in something distant, unrelated to writing the book.

In order to find a means, one must use everything possible. Any means by which you wish to advance is called a prayer.
[355397]
From the Daily Kabbalah Lesson 4/11/26, Rabash, 1988 “What Are the Four Qualities of Those Who Go to the Seminary, in the Work?”

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A person consists of two systems.

The point in the heart is given from above, just like your natural desire to receive—the heart itself.

From above, you are given both, both the heart and the desire to receive, and you are not able to distinguish between them. At times, certain “tricks” are orchestrated for you where you are tossed from side to side, through which you begin to distinguish between them a little.

However, to truly transition from the heart to the “point in the heart,” you can only do so by expanding this point. You can expand it only by receiving some inspiration, an awakening from outside, and by drawing the light during study with the help of this awakening.

You have no choice; you need a teacher, the Torah (that is, the primary sources) and a group, so that, having received an impression from it and becoming inspired by it, you can draw the lights during study to the point in the heart. Then it will grow, and you will truly be able to attach several additional Kelim to it.
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From the Daily Kabbalah Lesson 4/17/26, Rabash, “What Is the Difference between Law and Judgment in the Work?”

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1st part of the Lesson — Writings of Rabash, Article 19 “Concerning Joy” (1986) (2.9.2003)

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On Lag Ba’Omer, we mark the departure of the great Kabbalist Rabbi Shimon Bar Yochai, the author of The Book of Zohar, from this world.

He was a truly exceptional individual. The revelation he brought forth signifies the bestowal of Kabbalah, the science of correction, to the whole world.

Humanity developed from generation to generation amidst the pangs of birth until it reached Abraham, who revealed the science of Kabbalah in response to the crisis that broke out in ancient Babylon.

Subsequently the people of Israel faced enslavement in Egypt and the exodus from it, the construction of the First and Second Temples, and a succession of ascents and descents. All the terrible misfortunes endured by this people, and all of human history, can appear to be one ceaseless suffering. But the entire path we traversed until the coming of Rabbi Shimon was only our preparation for correction.

After the destruction of the Second Temple, the people of Israel completely lost the sensation of spirituality and went into exile from it. Then we received a gift from heaven: the arrival of a man, a sage of the Temple period (Tanna), a Kabbalist of enormous stature, who thanks to his special soul, included all previous souls within himself, and united them in one.

Therefore, together with his students, he was able to attain extraordinary heights: the final correction in his generation.

Baal HaSulam writes that there was never a greater attainment in history than in the time of Rashbi and his generation, and something similar can occur again only at the end of correction. We stand on this threshold now.

“Zohar” is the name of the light that is revealed in GAR of the world of Atzilut, in its Keter, in a special place, in the “concealed mind” of the system of Arich Anpin. Rabbi Shimon was unique in that he was able to connect such an exalted spiritual level with our physical world.

Through his attainment, he was on the degree of the final correction as it had been before the destruction of the Temples, and at the same time, in ordinary material life, he existed after the destruction of the Second Temple and the complete fall of the people from the height of brotherly love into unfounded hatred, that caused any sensation of spirituality to disappear.

Because he united those two vastly distant poles within himself, he was able to write this book, that is, to make the revelation.

And without this book, we would have no possibility to correct our souls and draw the light that returns to the source.
[13674]
From a Lecture for the Holiday of Lag B’Omer, 5/1/10

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If I currently feel an attraction in a certain direction, my challenge is to ensure that in doing so, I do not lose the awareness that the evil inclination (a special force, a messenger) is working on me; it is a force that actually wants to direct me toward the Creator.

The main thing is, if possible, not to allow yourself to disconnect from the connection with the Creator in each specific state. In this way, we, together with the evil inclination, are already performing work in the right direction. It pulls you in all possible directions, and against this background you remain connected with the Creator.

Question: By “connection,” is calculation implied?

Answer: There is a connection even when we are unable to make a calculation. It is enough to remain in connection. That is enough for now.

And the group should provide you with a sufficient awareness of the importance of constantly remaining connected with the Creator so that this sense of importance along with the fear of becoming disconnected truly gives you the strength to remain connected, in thought and adhesion despite all the disturbances, as you hold fast to the principle “there is none else besides Him.” These are not simple matters; they take years for a person to go through them.
[355339]
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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Question:

Answer: You are essentially asking: “If you are a Kabbalist and are on the other side of the Machsom, then you see how everyone relates to each other with love, and that the enemy does not kill me. On the contrary, he is ready to kill himself in order to relate to me correctly. But if such an enemy actually comes to you now, what will you do?”

In which reality do you exist? Is it the one you perceive in the spiritual realm or the reality of the physical body? Can you combine the spiritual world with the material one or not? You cannot. In the material world, you must behave according to material laws, the laws of bodies; and in the spiritual world, according to spiritual laws.

This confusion will still continue. The world has not yet reached the state of final correction, and therefore there is a difference between the behavior of the body and spiritual behavior. That is why Kabbalists, despite already being on high spiritual levels, still fall ill and sometimes die terrible deaths. In this world, they also suffer greatly from attacks and slander against them. One is not connected to the other, because the world itself has not reached final correction.

When the whole world, that is, the collective awareness of all humanity, crosses over to the other side of the picture, aligns with the Creator, and merges with Him… What does it mean to merge? It means that from your own viewpoint, you move to His viewpoint. And this means that you have drawn closer to Him, merged with Him. You have corrected your attitude toward reality, and now you are like Him.

If everyone does this, then the two sides of a single embroidery (the front and the back) will merge. They will become as one with respect to all the souls of Adam HaRishon, with respect to our shared perception of reality.

And then all of us will have a common view with the Creator; we will be together with Him, in other words, in the state of final correction. Then there will be no difference between the spiritual and the material, neither in bodies nor in souls.
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From the Daily Kabbalah Lesson 4/15/26, Rabash, “What It Means that the Generations of the Righteous are Good Deeds, in the Work”

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On the spiritual path, we need both ascents and descents.

The group has a huge reserve of strength, and anyone who really wants to join it and earn the right to use its strength should try to connect with it as soon as possible through their work, studies, and the right intention. Then the realization of the greatness of the Creator, the exodus from Egypt, the importance of entering spirituality—the entire spiritual mindset he group possesses will pass onto him, and he, too, will earn the right to come out with everyone else.

For although Moses comes to Pharaoh and battles him, it is Moses alone who is connected to the Creator. A single point in the heart connects a person to the Creator, while the rest of the people do not understand what is happening at all because everything is done in the dark and in a hurry. Moses tells them, “Go and take the Kelim from the Egyptians, we will escape from here at midnight.”

The people simply listen and obey him, and by doing so, they merit being freed from bondage and getting out of Egypt. Therefore, we must understand that we do not need our entire physical being, down to the very bones, to strive to reach such a state; this is not yet Gmar Tikkun, but only the very beginning of the path.

Only one point in me speaks to the Creator during the exodus from Egypt, and all my other points, like the “people of Israel” in relation to Moses, only obey it.

Similarly, a person who is part of a group should annul to it so it can pull him out, and help him move along with it from the current state to a more elevated one.
[355237]
From the Daily Kabbalah Lesson 4/8/26, Rabash, “Come unto Pharaoh – 2”

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Question:

Answer: If we have one goal, then our brains will work to achieve it and connect.

Question: But even today, people are connecting for a common goal, a common business, why don’t they have a common integral mind?

Answer: Because this association is based on their selfishness. If we build our union on the abolition of our egoism, then we begin to feel a common desire arise between us. There is no difference between the desire of one and the desire of the other, as if the genes from both parents are combined in one child.

That is, a common goal is not enough, it is important what it is: to rise above the egoistic nature of everyone and create something truly common, which is possible only with the help of a higher power, which is one for all.

If we both want to unleash the power that created and animates all of reality, then this goal binds us, and we begin to live in a common desire and common mind. We connect to such an extent that it is impossible to distinguish where one is and where the other is; we turn into a third something that is completely new. This is called the “middle line.”

Question: I understand the example of a child with the genes of both parents, but where is the mind we share, in whose head?

Answer: This is no longer possible to imagine in our usual, deterministic concepts. When we unite, we become involved in a higher power, in our root, in the Creator. Our common mind will be in the Creator, who is the common force of bestowal, the source of life. Our mind joins one higher mind in what is known as fusion. We cannot connect with each other directly, only through the Creator.

Question: Who is the Creator?

Answer: The Creator is the desire to bestow and to love; it is the source of all life. Our selfish desires are consequences. Therefore, one can rise above one’s egoism only by joining the Creator, “for our heart will rejoice in Him.”

Question: And where will a person who does not believe in a higher power come to in the process of evolution?

Answer: It will be the same with him as with all the others. It doesn’t matter if he believes or doesn’t believe, he is still under the control of a higher power. A person does not have any freedom of choice and free actions except to accelerate his proper development a little, that is, to strive for unification and adhesion himself. He can learn this from the science of Kabbalah and realize it.

He does not need to believe in a higher power; there is no blind faith here. He only needs to know how to move toward the goal, which he will be obliged to achieve in any case. But he has the opportunity to accelerate its achievement, which will be for his benefit.
[219260]
From KabTV’s conversation “New Life 931 – Evolution: The Next Stage,” 12/12/17

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Question:

Answer: Why would it? Where would a person get a good inclination from?

Comment: Maybe it can happen by chance.

My Response: What does “by chance” mean? If all of me is the result of the shattering of the vessel, which was completely broken, how is it possible that there is something good in me?

Comment: But I have a point in the heart.

My Response: The point in the heart is not considered something “good.” It does not draw me to good things. It draws me to pleasures that lie outside the framework of those pleasures that clothe in me as money, honor, knowledge, and so on. Toward pleasures, what is good about that?

Is a simple attraction to greater pleasures called “good”? A person lives, and a thousand dollars a month is enough for them. Suddenly they develop a desire for a hundred thousand dollars a month, and they go out to steal. They are drawn to something greater, so what? Does that mean that striving for something greater is good? If you have a screen, that is good, but if you do not have one, that is bad.

A greater desire to receive in itself is not called good. Yes, it is something necessary that must be revealed along the path, but do not assign it a plus, as if it were positive. It is still a question to what extent we can make something positive out of it.

A simple attraction to something greater can be very bad. “Sit and do nothing, it is preferable.” There are many such sayings. And what do we say? Remain in restriction until you have a screen in order to act for the sake of bestowal. Awaken the desire to receive only to the extent that you can use it for the sake of bestowal.

What does “good” mean? Is a heap of the desire to receive good? If the goal of creation is to adhere to the Creator, and not simply to sit on a sack of desires that have no correction, then why is that good? It is better to be partially in holiness than completely in the Klipa; that is what I understand as good, and not the opposite.
[355303]
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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“Law” means that it is above reason, and the intention pertains to faith, and by faith above reason he becomes Israel. Conversely, before he was rewarded with faith above reason, he is regarded only as “sacred still,” called “dust” (Rabash, “What Is the Difference between Law and Judgment in the Work?”).

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

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

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

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

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

How can one work against one’s own nature? If we were able to do this, then we could already enter the spiritual nature and begin the second part of the work, called the revelation of the lights, joy, and the first nine Sefirot that are above Malchut. Strength is required to carry out these laws in Malchut, and only afterward to attain the fulfillment of the Torah.
[355577]
From the Daily Kabbalah Lesson 4/17/26, Rabash, “What Is the Difference between Law and Judgment in the Work?”

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Question:

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

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

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

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

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

After establishing contact with the Creator, a person is literally at the peak of understanding regarding what one is doing with this connection, whether one using it for one’s own benefit or whether one is truly channeling every awakening, every ascent, and all the strength one has received into further advancement in order to eventually acquire the intention to please the Creator. Basically, throughout our journey in the dark, we study how to sense this point.
[355668]
From the Daily Kabbalah Lesson 4/17/26, Rabash, “What Is the Difference between Law and Judgment in the Work?”

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All our work proceeds through the stages of faith (Emuna) and mercy (Tzedakah) that results in our nature transforming into the Kingdom of Heaven (Malchut Shamayim).

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

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

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

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

Only after one becomes “Israel” (Yashar Kel—straight to the Creator) and acquires the intention for the sake of bestowal, both in the fulfillment of the laws and within the first nine Sefirot, is one filled with light. As a result, a person becomes aligned with the Creator and fully adhered to Him.
[355613]
From the Daily Kabbalah Lesson 4/17/26, Rabash, “What Is the Difference between Law and Judgment in the Work?”

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Question:

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

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

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

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

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

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

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

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

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

Modern physics also asserts that all reality is force. And we begin to see reality as the connection between two forces: the force of the Creator and the force of creation.
[219201]
From KabTV’s “New Life 931 – Evolution: The Next Stage,” 12/12/17

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Question:

Answer: I do not want to use definitions such as “psychological,” “spiritual,” “material,” and so on. What does psychological or not mean? It is a person’s attitude. You may call it psychological, but this is not human psychology. You see the world from another side according to the extent to which you yourself are in the intention for the sake of bestowal.

How can you see a taxi driver, striving to earn from others, as someone helping everyone with love, if you do not have the corresponding vision? You will not see him that way, because what you reveal in reality corresponds to your own qualities. Change yourself, and the world will change. Do not demand that the world change if you do not change yourself. That will never happen!

The conclusion is simple: work on improving yourself, and then everything will change. The world depends only on your own change, not on the change of others. You will discover that they do not need to change at all.

The whole world is in final correction, the entire world! And you are only now revealing this: “Imagine that, I did not know! They also do not know, but I already know!”

In the article “Two States” in the book “Shamati,” Baal HaSulam writes about this: then a person sees that the holy Shechina is clothed in the whole world, and everyone is engaged in bestowal and exists in a state of stillness.
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From the Daily Kabbalah Lesson 4/15/26, Rabash, “What It Means that the Generations of the Righteous are Good Deeds, in the Work”

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Comment:

My Response: No, then you will see that everyone loves each other like brothers.

Comment: This is from the Creator’s side, not mine.

My Response: What does from the Creator’s side mean? For example, you can see that a taxi driver who wants to make money is actually trying to help everyone and take everyone where they need to go, and thinks only about this. The fact that he gets paid for it and yells at everyone is because he misunderstands his state. You see that he is a puppet, doing it unconsciously. But he executes acts of love.

Question: This is from the Creator’s side, but what does it look like from my side?

Answer: This is not from the Creator’s side. You are saying that the taxi driver is not aware of what he is doing and he thinks he is driven by the desire for profit.

But if you look at it from the other side, the picture looks completely opposite.

Comment: This is not clear.

My Response: This is not clear, but it is true.

Believe me, the world looks completely different depending on our attitude toward it because it does not exist. It is a product of our attitude toward it.
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From the Daily Kabbalah Lesson 4/15/26, Rabash, “What It Means that the Generations of the Righteous are Good Deeds, in the Work”

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Every time we make efforts in observing the law of “faith above reason,” that is, in working against our desire, then no matter how tired we are, whatever unpleasant sensations we experience, and even if we see no worthy reason to justify our efforts, more and more burden is added on us.

According to the measure to which a person has reached this question, he can accordingly grow, inclining either to the side of Pharaoh or to the side of the Creator. If we are already given the possibility to ask “Who is the Creator?” more and more each time, and despite the unpleasant and hard‑to‑bear sensations, we still again and again ask it and, on its basis, advance, then we accordingly rise to a higher degree.

Therefore, the question “Who is the Creator?” never arises in secular or religious people. It cannot even be placed before them. Only to those who must advance in personal connection with the Creator does He send this question, so that a person will know exactly what he wants, which particular quality he must attain, and to what he must become similar in order to draw closer to this quality.

Therefore, all the obligations, all the burdens in observing the laws, in fulfilling the conditions established by our teachers, which are called “commandments,” are for us so far only indications: “This is how it happens, and that is all.”

Why “this is how”? Because you do not yet feel any taste in them. You are not yet allowed to see what is contained inside, since your will to receive would immediately take it for itself. And then all your work would be deprived of advancement, of elevation above Malchut and of aspiration toward the nine first Sefirot.
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From the Daily Kabbalah Lesson 4/17/26, Rabash, “What Is the Difference between Law and Judgment in the Work?”

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The holiday of Lag Ba’Omer (the 33^rd day of the Omer) is celebrated in honor of Rabbi Shimon Bar Yochai, the author of The Book of Zohar, who passed away on this day.

In The Book of Zohar, in the chapter “Idra Zuta,” portion “Ha’azinu,” the passing of Rabbi Shimon is described as follows: “For there the Lord has commanded the blessing, life forevermore” (Psalm 133).

Rabbi Aba said, “Rabbi Shimon did not finish saying ‘life’ before his words subsided. And I wrote, and thought to write some more, but I did not hear.

I did not raise my head for the light was great and I could not look.

Rabbi Elazar and Rabbi Aba took him from his place on the bed that is made like a ladder in order to raise him on his bed. The whole house was filled with fragrances. They lifted him to his bed, and only Rabbi Elazar and Rabbi Aba served him.

After the bed left the house, it rose in the air, and fire was blazing before it. They heard a voice: “Come in and come and gather for the celebration of Rabbi Shimon”

The Zohar uses such vivid descriptions because it is written in the language of Midrash (allegory). But of course, it is not speaking of physical death, it speaks of the soul’s departure, which enters the state of the end of correction (Gmar Tikkun). That is why this is such a significant event, and why the entire system that includes his students receives such a special light.

It is not describing the death of a person, but rather the thinning of a spiritual Partzuf. First, the light enters and clothes the Partzuf, forming within it Ta’amim, Nekudot, Tagin, and Otiyot. The clothing of the light in the Partzuf and its departure make the vessel fit for use. In this way, the soul of Rabbi Shimon reaches its final action, its last degree, the collective end of correction. This is what The Zohar tells us.

All the other companions, the souls that depended on him and emerged from his Partzuf, which was filled with light and was now releasing it, then received all the light that departed from him. These were the ones who were attached to him, connected to him, who participated in the drawing of the light, and in its departure.

The departure of a Kabbalist means that all the light he had drawn into his soul together with his students, and accumulated for the sake of all humanity, is now being released and transmitted to all other souls. Now this light becomes like a glow, a surrounding light, which he bestows upon others. His departure symbolizes this transmission of light.

That is why we celebrate this day with such joy, because we have received this upper light, called “Zohar,” which is capable of correcting all souls, uniting them, and raising each one to the level of the Creator.

This is why this day is called the Festival of Light, the light that returns us to our source, the light of correction. Each person must ask themselves: “Am I truly using this light?”

This light has been given to us, but are we using it, and are we realizing our potential through it? That is what it means to take part in the celebration of Lag Ba’Omer.
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From KabTV’s: Lag B’Omer, 5/17/11

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