Audio Version Of The Blog – 2/7/26
Posted on February 7th, 2026
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The Torah is called “613 counsels,” meaning 613 tips by which one is rewarded with vessels of bestowal.
Afterward, once he is rewarded with vessels of bestowal through the Torah, he must receive the delight and pleasure that is found in the thought of the Creator. That delight and pleasure is also called “Torah,” meaning that at that time, the 613 counsels become 613 deposits (RABASH, “What It Means that the World Was Created for the Torah”).
The Creator created the desire to enjoy, but He wants this desire to enjoy bestowal rather than reception. Therefore, it must undergo changes, and must do so independently, according to the principle: “We shall do and we shall hear.”
Where is this desire found? It is in the human species, at the human level of development. As Baal HaSulam writes, after all examinations, we find only one advantage of man over the animal: the impulse to work for the Creator and to adhere to Him. One in whom this impulse exists is called “human” (Adam). If this urge, this ascent, has not yet been born within him, then he is called an “animal.”
And yet it is said in Psalms: “Man and beast You save.” All gradually draw closer to awakening toward adhesion with the Creator. And having awakened, they begin to act according to the principle “We shall do and we shall hear.”
“We shall do” means the correction of the Kelim, when we carry out the 613 counsels. And “we shall hear” means the filling of the Kelim through the 613 commandments, that is, deposits, investments, when the corrected Kelim enters a contribution, a pledge, meaning the light.
Through correction and filling, by means of counsels and deposits, we come to realization: all our 613 desires are corrected from reception to bestowal and are filled with the upper light, or the Creator. In the end, we find ourselves filled with Him, or in adhesion with Him, when He fills us.
Therefore, the Torah (the method of correction) was created only for those who wish to correct their egoistic desire with an intention to bestow. Only they truly engage in the Torah. After all, “Torah” is the light that returns to the source (the reforming light). One who does not exist for this purpose is not called a “human” who carries out correction.
If we were to look at our world through spiritual lenses, we might see here perhaps only a few humans. All the rest would belong to still, vegetative, and animate nature, including many animals in the form of people, though this is only an external resemblance.
If a person has not awakened to correct himself and to attain the height of the Creator, it means that he is still at the animate degree of development. The method of correction was not created for him, whatever he may be engaged in. He may be a great erudite, he may consider himself righteous, but if he does not care about correcting his evil inclination every second, he is still called an “animal.” And therefore, it is said that all are like animals.
Thus, we must respect the desire that has awakened within us that is directed toward adhesion with the Creator and respect the friends in whom this fire also burns. We can unite among ourselves so that the common desire of all will dwell in each one. Then, upon this great desire that encompasses everyone, we will draw the light that returns to the source, and it will indeed unite all our desires into one great, already corrected Kli. It will be filled with the upper light, the Creator, and thus we will become similar to Malchut of the world of infinity, as it is said: “He is one and the Creator is one.” He is the light, and the Creator is the vessel, the Kli, HaVaYaH.
Thus, it turns out that the entire world was created for correction. In the end, all will have to correct themselves and come to adhesion, of which it is said: “All shall know Me, from the smallest to the greatest.”
[35945]
From the Daily Kabbalah Lesson 2/21/11, Rabash ,“What It Means that the World Was Created for the Torah”
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Question: Why is achieving the purpose of creation such a complex, multi-stage process that includes descent, ascent, and shattering?
Answer: Because from the very beginning it consists of two components that are opposite to each other: the light and the desire (the vessel, Kli), which build a connection between each other based on their opposite nature.
The process of development proceeds from two conditions and dictates a single law of development: what are initially two opposites ultimately must come to complete similarity.
The entire process inevitably follows from these initial and final conditions. We cannot replace anything in it or act according to a different logic. The conditions are rigid: the initial condition and the final condition.
Condition 1: There is an infinite distance between them.
Condition 2: There is their complete union to the end the very end.
Initially, one is entirely giving and the other is entirely receiving. On one hand, there is an infinite abyss between them, and on the other hand, there is a final point where they merge into one whole.
Now try to write a formula by which, from the first condition of complete opposition one can reach the second condition of complete similarity.
In the world of infinity, both the separation of these two components and their union already exist. Although there is light and desire there, they are fused and complement each other. This fusion is maintained by the power of the upper light.
That is, the final condition is initially ensured by the power of the light, the Creator. This enables us to reveal the formula for how to carry out this transition from one state to another.
The potential conditions have been created, now the realization must begin. And the whole reality is now sequentially unfolding, scene by scene, before our eyes; they are those very creations that exist in the world of infinity. We never leave it.
In this single place (the desire) created by the Creator, the light and the desire and the condition of their union exist; and all of this is now being implemented. Therefore, we ourselves are called the actions of the Creator, the results of His work: creations, works, beings.
It is impossible to change anything here: the conditions themselves, the initial and the final ones (“the end of the action is contained in the initial thought”), already determine everything that will happen, including the shattering.
[19390]
From the Daily Kabbalah Lesson 8/18/10, Baal HaSulam, “Introduction to the Book Panim Meirot uMasbirot”
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Comment: Many people find it very difficult to accept the external form of Kabbalah that we express in songs and dances. Why do we adhere to it? Why don’t we try some other form? You say that Kabbalah is a science, and if you gave lectures as is customary in universities, how much more could that help spread Kabbalah?
My Response: I do not think that this would help its dissemination. Ninety-nine percent of the people on earth do not need our science at all. They need to feel good and safe, and this is expressed in pleasant communication with each other, in pleasant unity.
By nature, I am a completely unsociable person. Moreover, I am ready to sit within four walls all my life and would not feel it as a prison at all. I have my computer, my books, and what is inside me. That is enough for me! What can the world add to me?
But in order to advance spiritually, we need this earthly world. Therefore, I go out into the outer circles; otherwise, I would not teach.
I understand that positioning ourselves as an open university would be much more respectful than this kind of blurred picture of a kindergarten for overgrown kids where they dance in circles and sing. It is not clear at all what it even looks like.
But joint meals, songs, and dances were accepted among the ancient Kabbalists since the times of Baal Shem Tov. I think that it was so both with The ARI and with Rabbi Shimon. This is a natural expression of people’s inner feelings, their longings, and their desire to be together.
We understand that when people sit in a circle around a fire and sing together, it unites them. We see nothing strange in this. These can be indigenous peoples in South America, Africans with spears around a fire, Europeans who sit at their tables, Japanese or Chinese squatting; it does not matter who and how. This is accepted everywhere because this is a method of unification, an expression of feelings.
Naturally, in Europe, such an external expression as in Israel is considered very strange and, I would say, repulsive. But since we must first of all correct Israel and then the rest of the world, we are forced to act in this way. I see that this is being accepted in the rest of the world as well. I myself am not a fan of large circle dances, but people begin to behave this way spontaneously.
I prefer to sit by a fire, sing, and talk. From this I receive greater excitement than from dances, when people jump around and embrace their sweaty companions.
There are people who are drawn to this, and there are those who are inspired more from an inner sensation that comes from attainment, from understanding.
Either through the heart or through the mind are two completely different methods of correction that have come to us. One came from the ARI (through the mind), and the other from the Baal Shem Tov (through the heart). And they are both equal.
In our time, it is still difficult to say which way we are going. Although I thought and Baal HaSulam wrote that our time is the time of The ARI when one must prove, demonstrate, and explain with the mind; nevertheless, I see that what influences people more is precisely “let us drink and dance.” Because this goes from heart to heart through a common desire.
That is, songs and dances are needed, but they require greater inner deepening.
Question: How did Rabash relate to this? After all, he had some principles of his own. Since he lived in an Orthodox environment, he must have had both an external and an internal form.
Answer: His external form was very simple; he looked similar to everyone else. But inwardly, he was completely different from others but did not show it.
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From KabTV’s “I Got A Call. Mind or Heart” 10/1/10
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The world stands on the word, on God’s word. In the beginning was the word, and the word was God’s, and God was eternity, and so on.
Question: Can you explain this?
Answer: This means that the world stands on the quality of goodness, on the quality of love. All of this comes from the upper one and not from us.
If it came from us, it would not exist for a single second. After all, we are a negative energy in the world.
The Creator holds us, and He holds the world. If this were not so, nothing would exist. And meanwhile, we are a parasite on this world.
Question: What does the Creator rely on? What does He want by holding us?
Answer: He does not rely on anything. He governs us in such a way that a person eventually grows to understand how the world should be governed and takes the place of the Creator.
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From KabTV’s “News with Dr. Michael Laitman,” 1/16/2026
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