Preparation to the Lesson

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1st part of the Lesson — Writings of Rabash, Article 36, “And There Was Evening and There Was Morning,” (1985) (10.20.2003)

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2nd part of the Lesson — Writings of Baal HaSulam, “Study of the Ten Sefirot,” Vol. 2, Part 5, Item 26

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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.”
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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.
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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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Question: Today’s children do not want to listen to older people. What would you do if your students were the same, if they were disobedient and did not want to listen to you?

Answer: Wasn’t I like that myself with my parents? Did I really obey them in anything? They enrolled me in music school; I left it. Moreover, I left with a big scandal. They tried to push me to a medical school, but I ran away from it as well.

I did everything my own way. I went to one college, and I did not like it. I went to a different one, graduated from it as an external student, moved to Israel, and found an occupation for myself: Kabbalah. Why? For what? I abandoned a profitable business and so forth.

From their point of view, it seemed that I was doing everything possible against them: “After all, there are two doctors in the family, but the son is completely different.” He chose some path, he attached himself to some eighty-year-old man, and dedicated his life to him. From the age of thirty he devoted himself to being next to this old man and to learn from him. What can one learn from an eighty-year-old teacher without an education? To study some Kabbalah, wickedness, mysticism?

Imagine this was the early 80s. They looked at me as a very strange person, someone with an education, a wonderful business with opportunity to develop, and suddenly he left it all. What for? In order to study who knows what. During those years it seemed completely abnormal.

I couldn’t explain anything to them rationally at the level of our world. What was I gaining in money, in health, in wellbeing, in better education for my children, in life? The loss was in absolutely everything.

Therefore, no one supported it. When my parents asked religious people, “Our son is engaged in Kabbalah. What do you think? What is it?” they would answer “We feel sorry for you.” Hence my parents were at a loss. I understood it, and I felt for them.

It means that I was a rebel no less than today’s youth. My rebellion was not in wearing a cool jacket or a hat or shaving my head in a special way. It was a serious rebellion against the entire way of life. This rebellion is when you abandon an opportunity to earn millions, to live in luxury, to travel around the world, and so forth.

Comment: Disagreements between fathers and children is a well-known theme: the eternal struggle of generations.

My Response: No, before it was a battle of the greater egoism of the young generation and the lesser egoism of the previous generation when the latter did not agree with small changes made by the next generation at the same animalistic level.

However, now something completely different is taking place. Now the young generation totally rejects the way of life that the previous generation had. Now there is an absolute re-evaluation of values. It is not the kind of values where I need a car instead of a cart or a city instead of a village. The dispute is that I do not want to live if I have to live like you.
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From KabTV’s “I Got a Call. Children of Israel, Part 1” 10/1/10

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Question: How can one feel the desire to receive as evil?

Answer: Suppose I stole something and was caught. At that moment, I scold myself: “Why am I stealing? I must put an end to this, because I feel suffering from having such qualities.”

This also applies to our work. It is said that Adam HaRishon was a thief. Any reception without the intention to bestow is called theft.

If I were to see this as evil, I would rid myself of it. It is said: “The advantage of the light is revealed from within the darkness.” If I knew that through acts of bestowal I would reach good, then I would see that the act of reception brings me to evil.

How can I see this? Either through suffering when I perform actions within the desire to receive and receive blows. Then I simply do not want to have this desire; I want to restrict it.

“Less wisdom, less suffering. Do not demand much, and it will be better for you. Why chase after something? Sit quietly, and everything will be fine.” This is how the whole world understands it.

This path is called the path of suffering. But nevertheless, we are not able to live and advance by this path, because our desire to receive is constantly developing and burning. And although we do not control it, it nevertheless demands its due, and then, whether we want it or not, we make use of it. However, we suffer even from the fact that we want to use it, but we do not receive what we desire. This is called the path of suffering in its various forms.

And there is the path of Torah, when through study and various actions, I begin to reveal that in spirituality, in the intention for the sake of bestowal, there is a great attraction, very significant things: eternity, perfection, and attainment, which does not exist at all within the desire to receive.

Then I see that the desire to receive is evil, not because I receive suffering within it, not because I get caught when I steal, not because I desire but do not receive fulfillment, but because it does not allow me to reach the good things that exist in spirituality. Thus, I begin to compare the desire to receive with spirituality, and therefore, I simply want to remove this desire from our world, remove it from myself.

This is called the path of Torah; it is when I begin to see the desire to receive as evil and wish to move to bestowal by means of the upper light which illuminates me just a little. In this, the desire to receive does not interfere with me. The greater it is, the better. I do not destroy it, I do not go against its development, since this will not help me anyway. On the contrary, I take it in its entirety and begin to demand from the light that it return it to good.

Therefore, the path of development when the light that returns to the source operates is natural. It goes together with the development of the desire to receive and with the development of humanity. This is the only path that can give a person an answer to all questions.

A person asks: “Why do I suffer?” Then do not suffer, use the desire to receive that is developing within you, but use it correctly. Therefore, the use of the desire to receive with the intention to bestow is the perfect answer to all questions. You do not need to restrict yourself or artificially flee from pleasures. On the contrary, you begin to use the desire to receive with full force.
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From the Daily Kabbalah Lesson 1/20/26, Rabash, Article 12, “What Are Torah and Work in the Way of the Creator?”

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Only light and Kli that exist in the universe. Just as light has different kinds of manifestation before Kli, so does the Kli have different ways of feeling itself. It feels itself in this world as  either inanimate, vegetative, or animate where it is not aware of itself at all, does not know what it is, and acts solely in accordance with its desire to receive.

These are the inanimate, vegetative, and animate levels where creation does not see itself from the outside, and cannot study itself. Then follows the degree of “speaking,” “human,” when the creation can relate to its desire to receive and to all its qualities from the outside. However, this is also very subjective.

Even if it perceives itself incorrectly, cannot understand what is inside the desire to receive, and does not see that all this is predetermined in advance, nevertheless it tries to know itself as some kind of independent point, as a neutral objective researcher who studies himself from the outside.

When can the creation, the Kli, truly judge itself completely freely? When it receives the opportunity to look at itself from the Creator’s perspective. To the extent that the Kli acquires the desire to bestow, it can relate to the desire to receive in the same way the Creator relates to it. And there are no more than these two points: either to relate as creation or as the Creator.

If a person acquires the Kelim of bestowal, then he can see that there are two worlds, that is, two kinds of awareness, sensations, that exist on two planes. And before he receives the Kelim of bestowal, he does not understand at all that there is some other angle of vision, completely different from his own.
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From the Daily Kabbalah Lesson, 1/25/26, Rabash, Article 28, “What Is, His Guidance Is Concealed and Revealed?”

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