Preparation to the Lesson

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1st part of the Lesson — Writings of Rabash, Article 4 “Each One Should Help His Friend” (1984) (5.18.2003)

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2nd part of the Lesson — Conversations of a Kabbalist with His Students

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3rd part of the Lesson — Writings of Baal HaSulam, “Matan Torah (The Giving of the Torah)”

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If you get involved in someone else’s quarrel, you invite the hostility of a dog on yourself. We know that the best thing is not to interfere. The best course is to let the person sort out the situation they are in without any words of wisdom or advice. Otherwise, you will become an enemy to both parties.

Question: Let’s say an argument is taking place. What should a person do?

Answer: A bystander should do nothing. He leaves them alone and steps aside. The military, police, or someone else whose duty is to smooth things over, that is their business. But an ordinary individual does not have a right to interfere.

Question: Is it because he does not know who is right and who is wrong?

Answer: He does not have the right to get involved, period. Otherwise, these states will not find their resolution.
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From KabTV’s “News with Dr. Michael Laitman,” 3/28/26

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Question: Why is it called a change if something completely new must be created? “To change” means to alter something that already exists, doesn’t it?

Answer: Why is the act of creating something new called a change rather than an acquisition of something new? Ii is in fact a new acquisition. We must acquire the desire that exists in the upper force in accordance to its magnitude and form.

This constitutes change because these new qualities come, as it were, in place of our own inherent qualities. They refine and suppress our natural qualities, since they are richer and stronger than them. Consequently a person identifies with these new qualities rather than with their own natural, corporeal, animalistic properties.

Acquiring a new desire means receiving a desire directed toward the upper force. The change in the quality that must be within it lies in the fact that the desire is now used for an external purpose, with an intention aimed at the upper force rather than at oneself. Both the desire itself and the direction of this desire are new.

These are not the desires that currently exist in me. I have desires for fulfillment that I feel in my ordinary life without any awareness of the upper force. The new desire that I begin to acquire is opposite to my own desires.

All the desires I currently have are directed toward myself, for my own benefit; a state referred to as “for the sake of receiving,” for self-enjoyment. The new desire that I receive is greater and higher than all my other desires, and it must be directed in the opposite direction, toward the upper force.

I receive a completely raw, unprepared form in it, something very small. And although this desire is greater than all my desires of this world, it is still insufficient, both in magnitude and in quality, to begin connecting with the upper force and to perceive the upper one within it.

I must increase this desire in magnitude and change its direction so that it is not aimed at myself, a state known as Lo Lishma (for one’s own sake), but is instead directed toward the upper force, a state known as Lishma (for His sake).

As soon as I accomplish this, that is, when I attain a force that, in both magnitude and direction, corresponds to the upper force at the minimal level, I immediately begin to feel the upper force, not in the unconscious form called “this world,” but consciously, in a form known as the world of Assiya, as a spiritual world.
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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: It is said that a Kabbalist does not work according to the measure of “bitter-sweet” but according to the criterion of “true-false.” How does this transition happen?

Answer: Obtaining a new quality must occur in accordance with the measure of one’s desire; that is, I must increase the desire for the upper force, as well as change its use and direction from myself to the upper.

I may be able to increase this desire to some extent through a kind of “internal advertising,” constantly coaxing and persuading myself. But how do I change its direction? Such a change compared to my initial state is completely opposite and contrary to my nature.

All the desires I currently possess are aimed at my own benefit. Yet, I must orient the new desire I am acquiring and growing in the direction opposite to myself. This is something utterly incomprehensible to me, since all my desires are directed at me.

Therefore, given my current makeup and considering the immense strength of this desire, it is not in my power to change it so it is directed away from me. The force that can change the direction of desire, I also get from above. Let us call it the light of “AB-SAG“; the name itself is not so important now, what is important is that it is a kind of light that corrects me.

This change in me is revealed in the following way: I move from evaluating based on “bitter-sweet” to a new calculation.

Everything directed at me feels “sweet” because this is how all my senses work, perceiving the upper force within the framework of this world. Whatever is directed away from me feels “bitter.” Can I replace the feeling of sweetness with bitterness, and bitterness with sweetness? No, I cannot.

How can I make such a transformation? I do this with the help of an additional system that I develop alongside the sensory system consisting of the Rosh, the “head” of the Partzuf, with a screen. This system helps me change the bitter to sweet and the sweet to bitter through a completely different analysis, known as the principle of “true-false.”

If I stick to the “true-false” analysis, I can convince myself to a certain extent that what I think is sweet is actually bitter, and what I think is bitter is actually sweet. If I add truth to the bitter and falsehood to the sweet, and then increase the importance of truth over bitterness, then bitterness no longer seems so bitter to me, because truth dominates it.

And if I infuse the sweet with falseness, then the sweetness is no longer perceived as sweet to me because falsehood displaces and diminishes the sweetness, thereby creating a feeling of something negative.

This is how I redefine good and bad for myself, shifting my criteria from sweet and bitter to true and false. Through this, I come to another analysis: the ability to go “above knowledge,” transcending the feeling of bitter-sweet, distinguishing and deciding based on the principle of “true-false.”

If I stick to this approach, then I can do it… Or, rather, I am potentially capable because there are still many additional conditions, most importantly is that the upper force is needed to realize all this. This does not imply that I can do this completely on my own, as it may seem.

If I work within this framework, I really can transition to a state opposite of the one I was in. And this means I have ascended to the next spiritual degree, as it is written: “I saw the opposite world,” a reality opposite to my previous state.

The direction of desire changes. Now that everything is in order and the desire is directed at the upper force, to the extent of the magnitude of the desire itself, the very magnitude of this vector, I begin to perceive the way the upper force perceives. Accordingly, I can assess and determine that this level is called “Ruach,” “Neshama,” “Haya,” and so on.
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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: When a person checks his desires, do they refrain from using them?

Answer: A person who uses their desires discerns which of them they can use and which they cannot. This distinction is referred to as commandments or instructions on how to carry out a correction within each specific desire.

There are desires you can perform corrections in; these are the performative commandments, positive commandments. There are desires that pertain to the fourth phase; these are the prohibitive commandments, negative commandments. Regarding the latter, only one action is possible: not to use them.

There are 248 performative commandments and 365 prohibitive commandments. The 248 primary desires of the soul are desires with which it is possible to work for the sake of bestowal in various forms. And the 365 desires that belong to AHP, to the structure of the soul from the Tabur and below, can only be restricted. These commandments are called prohibitive.

“Prohibited” means “do not use.” These desires must only undergo restriction. That is, you decide that they cannot be applied since the manner of their use cannot connect you with the Creator, because there is not even a spark of bestowal in them. They cannot grasp the qualities of Bina. From the sparks that are in them you understand that there cannot be anything in them more than your decision not to use them.

By carrying out this investigation you determine the difference between the second and the fourth phases and see that the fourth phase is opposite to Bina. Then you decide that you will not use these desires. And for more than that you are not capable. The true Bina cannot unite with the true Malchut.

We must understand that two such qualities cannot unite, they are so opposite. This can never happen. Between them there can be a connection which gives you the possibility to decide how opposite they are and how to separate from them.
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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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A covenant (“Brit”) is a correction that consists in distinguishing the vessels of bestowal from the vessels of reception and utilizing vessels of bestowal, to the greatest extent possible, according to the level and state. It is a form of work in all states, on all degrees, not a one‑time correction granted once and for all.

Each time I extract the vessels of bestowal from this mixture of vessels and each time I join to them the vessels of AHP deAliyah, all these corrections, in principle, are what are called the covenant.
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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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Before we enter the spiritual world and before it becomes clear to us exactly which desires we are able to work with at the present moment and what the direction of work with each of them is, we can only follow what the Kabbalists say; at this stage there is no other work than this general work. I cannot engage in any actions that I might imagine (erroneously) that I am already in the spiritual world.

I am obligated to follow the method precisely: through the group and through the study, I must draw the surrounding light in a sufficient and effective measure to begin perceiving the true reality, the reality where I actually exist. This is not merely within the material world because the spiritual world also surrounds me; I live in two worlds simultaneously.

The in accordance with what is revealed to me, I will begin to practically clarify my attitude to the spiritual and the material, to both worlds. This constitutes the work of clarification.

But before a person attains such inner vision, one, undoubtedly, has no possibility of knowing what they are doing and where they are.
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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: How can one logically explain what it is about bestowal that causes one to value it more than reception?

Answer: How does it come about that the will to receive suddenly begins to value what is opposite to it? The will to receive wants to enjoy. If it understands from the influence of the upper light that one can enjoy from bestowal more than from reception, it begins to perceive this.

There is no trickery here, no supernatural act. It only appears to be supernatural to us.

In fact, this is not the case, because the will to receive at this stage preparing to operate in what is termed “Lo Lishma” (for one’s own sake): I want the spiritual because it contains pleasure.

Yet, by doing so, it draws the surrounding light. This surrounding light gradually exerts its influence upon the desire to receive through its very nature, a nature that comes from the giver. Consequently, a person begins to value the giver as a higher, more exalted degree.
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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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