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The Difference Between Kabbalah and Philosophy

Posted on July 1st, 2026

Question: The dialogue I conduct with myself, trying to understand why I suffer, takes place within my ordinary Kelim. Can I really investigate the source of suffering within them?

Answer: Your dialogue with yourself does indeed take place within ordinary Kelim (vessels). However, because you are working according to the system described by people who have already corrected themselves and attained the state of Gmar Tikun (final correction), you receive from them a force called Ohr Makif (surrounding light).

Naturally, without help from above, you would continue revolving around the same questions with your own intellect and desires and never rise above them. All your investigations would remain on the same plane, as happens with philosophers.

What is the difference between us and them? They use the intellect, but they do not draw the surrounding light upon themselves.

If you study the correct books, the authentic sources, with the intention of attracting the surrounding light, then you begin to utilize a force, a height, that exists above your nature. This is the difference.

If, in your investigations, you rely solely on your own intellect, as philosophers do, then you remain on the same plane. In such a case, there is no correction through the surrounding light. You simply become more intelligent within the framework of this world. But this does not give you the ability to free yourself from suffering or to attain its source.

All that you possess are conclusions reached through reasoning. This is called philosophy; one does not draw the upper force in order to be corrected by it. Drawing the upper force not to dwell with suffering or to fill it, but to attain its source is the work of a human being.

Comment: But a person must know what to ask for.

My Response: There are many subtleties here. When the surrounding light begins to influence us, our request changes. We stop asking for fulfillment and begin asking for correction. We begin to desire to become similar to the light itself, initially without understanding what is happening to us and later with awareness.

The first phase (Behina Aleph) of the four phases of direct light desires to receive and enjoy the light. Yet after some time, it suddenly begins to desire to bestow, just as the light bestows. This is the result of the influence of the upper light upon us.

Without this wondrous property, we would never be able to attain anything.

The difference between the wisdom of Kabbalah and philosophy (as well as all other methods) is that Kabbalah utilizes the surrounding light. From my corrected state, I draw this force, this light, into my present state, because I want to be corrected, because I want to be there.
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From the Daily Kabbalah Lesson 6/10/26, Rabash, “What Is Above Reason in the Work?”

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Care for the Whole World

Posted on July 1st, 2026

During our studies we also have to include the current situation around us in our prayer. We want equivalence of form with the Creator and for the upper force to come and correct us and to make the necessary transformation within us.

I need this transformation not for myself and not even to bestow contentment to the Creator from myself, which is also egoistic, in a slightly different way, but it is still egoistic.

I want that all creations would come to such a level of consciousness where they would understand the goal and would grow closer to Him. Why should the desire be like this? This is the result of caring for the whole world, for all of reality.

A person who includes not only the group, but all of humanity, finds within oneself and activates additional forces of one’s soul for this request. After all, each of us contains all the forces that exist in the world; therefore, the more we expand our request, the more powerfully we activate our soul toward the Creator.

We must consider why it is necessary to do that. This is because we have received the privilege to advance, to ask and demand the Creator to help us fulfill what is entrusted upon us: to be a light unto the nations of the world and to bring the idea of the purpose of creation and how to reach it, to our people and to the whole world. A person has to feel that the blame for the world still not being corrected lies with them. Therefore they must ask for correction.

During the Lebanon War, in the early 80s, Rabash and I went for a walk in park as we usually did. He would listen to the radio every five minutes. At that time, people in Bnei-Brak did not listen to the radio. I was surprised. After all, nobody is interested in this! To which he replied: “They are not interested because they do not feel that their own children are there now.” Rabash felt it!

Therefore we have to understand, even if just intellectually for now, as Baal HaSulam writes at the end of the Introduction to The Book of Zohar, that if something bad is happening with us, with our people, it is happening because those who have received the information from above about how to correct the world and how to draw the whole humanity to the Creator, they are still not realizing this; are not doing their work in its fullness.

Thus, we have what to pray for and a reason to ask for strength in addition to what we usually ask and demand. We have to sense that we are responsible for what is happening.

Therefore, when we try to formulate our request from myself though the group to the Creator, we have to include these things in it as well. They are now coming at us directly, and it is not by accident that we see and feel our life precisely this way. We are obliged to react to this.
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From the Daily Kabbalah Lesson 6/7/26, Rabash, “What Are the Times of Prayer and Gratitude in the Work?”

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