Question: Where do the Reshimot come from?

Answer: The Reshimot (spiritual informational records) that exist within us are the Reshimot from the shattering of Adam HaRishon.

Once, I existed in the best possible state, but I fell and lost everything: the screens, the intention to bestow, adhesion with the Creator, and the sensation of fulfillment. Now I find myself in my present state.

However, all the intermediate states I passed through during my descent remain within me, and now, through my own free choice, I must attain each of them in reverse order. I must reach the same degrees along which I descended.

The Reshimot awaken within me, and I have no control over them. First, the Reshimot of animalistic development awaken. I am not even asked about it; I simply develop on the animate level for, say, a million years.

Then, 5,000 years ago, my soul began to develop, and from Abraham onward, a new, gradual stage of its development began. This development takes place within the same desire to receive, but I am still not asked anything, I simply realize the Reshimot that exist within me, and in this I have no choice whatsoever.

The Reshimot fell into the animalistic world. The soul descended from the level of the end of correction down to the Machsom (barrier), and then fell below the Machsom, into the lowest state. Now, from the lowest animate, corporeal degree, it rises toward the Machsom. Just before the Machsom, it begins to feel the Achoraim (posterior side) of the first, lowest spiritual degree, let us say, the AHP of Malchut of the world of Assiya.

Within my heart, within my desires, I feel the point in the heart, a point of the Achoraim of Malchut of the world of Assiya, and then I enter a new, special, unique stage of development. I feel a certain duality: there are two forces, two states, two worlds, two factors acting upon me, and I am under the influence of either one or the other, or both together.

All our states come from this, and the more divided I become between the two, the more unbearable these states become. As Rabash says, it is good to live either in this world or in the future world, but there is nothing worse than hanging between heaven and earth.

However, some manage to receive pleasure from both worlds: look at religious people. In contrast, the righteous raise this world to the upper world and likewise taste the pleasure of both.
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From the Daily Kabbalah Lesson 7/28/26, Rabash, “What Is the Prohibition to Teach Torah to Idol-Worshippers in the Work?”

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Question: Can we say that opposite the sensation of the Creator’s greatness stands the sensation of a person’s own greatness, when he attributes various things to himself?

Answer: I would not say that this is a sensation of a person’s greatness. Perhaps there are such intermediate states, but in a more advanced state, a person simply knows that he himself is capable of nothing, that if the Creator does not do something, he will not be able to move. Yet he has no strength to call upon the Creator. It is very simple: you have the possibility of being saved from death, but you cannot ask for it.

Ultimately, a person is led to a state of an increasingly correct, increasingly acute lack (Hisaron, an unfulfilled desire). Through all these intermediate sensations of lacking knowledge, spirituality, and so on, you are brought closer and closer specifically to the sensation of a Hisaron caused by the absence of connection with Him.

Focusing on the Creator, directing one’s attention toward Him, is the final thing, and it is very difficult.

The words “And the children of Israel sighed from the work” refer precisely to such a state when they cannot find a connection with Him so that He will help them. This does not mean that He does not want to help or that they are mistaken; they stand opposite Him and are unable to ask.

Question: Is it perhaps because He is not sufficiently great in their eyes?

Answer: One can say that as well. His greatness is certainly revealed there, but the person is unable to ask. He feels that he is incapable of it; he neither sees nor senses it.

Once we gave the following example: a person is at the center of a sphere, while the Creator is all around it. From within, only one thin line leads to the Creator, and I must scan the entire sphere repeatedly before I finally manage to enter this narrow “tube” and ascend through it to the Creator.

I must find the precise inner definition, discernment, of who I am and what this “tube” is. In spirituality, there are no such tubes; one must understand what this desire is, what kind of connection can be established with Him, and who is He who responds to my appeal. In order to bring together these three factors—I, my connection with Him, and Him—a person can be said to scan the entire sphere several times until he feels this thin line.

We must not forget that the sensation of heaviness is a constant call for us without which we would not make efforts. However, it must not become a goal that brings joy.

Coming out of a state of heaviness indicates that we have already realized it, examined it, and clarified that there is no connection with the Creator in it. We then move to the next state, where we again encounter the same sensation, and so on, until we arrive at the correct analysis. All these states are intended precisely to bring us to the point of contact between three factors: I, Him, and the condition of connection between us.
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From the Daily Kabbalah Lesson 7/28/26, Rabash, “What Is the Prohibition to Teach Torah to Idol-Worshippers in the Work?”

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Inclusion in one another is the only action that we are constantly performing, whether we want it or not.

Everything in our world is based on mutual inclusion: the processes of absorption and assimilation, the processes of excretion that take place in the body, various kinds of chemical reactions, the attraction or repulsion of bodies, their behavior in a magnetic or electric field, and so on. All of these are examples of mutual inclusion, which are based on the actions of the spiritual vessel and the light.

When we look for a way to measure the quality of our actions, we must always evaluate the degree of our inclusion in others; in other words, to what extent I can include myself in as many souls as possible—not in children, not in adults, not in the actions of the still, vegetative, animate nature, or man—but in souls.

Souls are points in the heart. Therefore, when I come to such a large congress, where thousands of points in the heart gather into which I intend to include myself, this is the most effective action for my spiritual advancement. It is the strongest action that can possibly take place in reality, in all the worlds.
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From KabTV’s “Kabbalah for Beginners,” 10/27/10

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In his articles, Rabash says that one must continuously change one’s environment, one’s group, as this is the only factor capable of accelerating development. But accelerating alone changes nothing! The Reshimot are already within you; you must go through all the planned states. The question is how quickly you go through them and what your attitude toward them is.

If you go through a certain state and relate to it positively, meaning you realize that it is connected with development, then you always feel what is happening as good and positive. But if you do not want to go through something and are forced to do so through suffering, then you experience what is happening negatively. Your inner, personal sensation change according to your attitude toward what is happening.

One can give the example of an operation. I was having difficulty breathing and I waited two weeks for the surgery. But if I had not been suffering and had simply been told, “You have to lie down, and we will cut you open,” then what would be the difference between that and this?

It really was a miracle. I remember arriving for surgery. I could not wait any longer. I lay down on the operating table and waited only for the anesthesia  so I would wake up a different person. That is exactly what happened! It was a fascinating sensation. What joy I felt as I lay down on that table! I felt no fear. only the desire for this state to end.

This accelerates time, and at the same time, a person experiences pleasure instead of suffering.
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From the Daily Kabbalah Lesson 8/4/26, Rabash, “The Klipa [Shell/Peel] that Precedes the Fruit”

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Comment: Every time I reveal how bad I am, I feel bad because of it.

My Response: We truly do not know what it means to bestow or what we are advancing toward. Yet, according to what is revealed to me along the way, I can see that I am advancing in the direction of bestowal, toward something opposite to my nature. There are signs that help me understand this.

I do not know how I am advancing. I also do not know how the surrounding light acts on me. I do not know why something changes and comes to me or by which particular efforts this happens. But you do see that it is happening.

Yes, at present, you do not know who or what is working on you or how it is being done. Perhaps you are simply told to exert efforts in order to keep yourself occupied, while in the meantime work is being done on you. None of this is important. What is important is that you see the signs appearing along the path: the revelation of evil, when you perceive the will to receive as evil, suffer because of it, and are ashamed of it. And although afterward you cope with it and continue living, nevertheless, there are times when you feel it as evil.

With your mind, you understand that this is how you advance. Usually, after the revelation of evil and such states, you feel a renewal in both the desire to bestow and the desire to receive. New inner discernments (Avchanot) come to you one opposite the other. You experience flashes—a new understanding, a new perception, a new approach. These are precisely the signs.

Naturally, at the next stage, you again do not know where you are going. Again you become confused, and all your previous intellect and wisdom do not help you and give you nothing. But if you look at what is happening to you as signs, as though it were written for you in an instruction manual that this is how it must be, then you can rejoice in it.

You should not rejoice because you are confused, in despair, or exhausted, but because the truth is being revealed to you. If you rejoice in the state itself, then you will no longer wish to advance further, and you will sit with folded hands, consuming yourself from within. You will not even want to move from your place. This is not good.

It is not a matter of being dissatisfied with your current state, but rather being grateful that this state has come to you, because from it, you can continue advancing further. This is a sign that you are on the right path. Later, this will become the sufferings of love.

That is, one must work with the mind, clarifying and analyzing. And although you are still under the rule of your will to receive, you nevertheless begin to understand what the desire to bestow is in relation to the desire to receive.

If you begin to see that, in some respect you suffer because of your will to receive; it means that in that place the light has been revealed to you. Then the difference between the qualities of the light and your own qualities awakens within you a feeling of shame and suffering.

Therefore, it is important to rejoice in the signs that are revealed to us and to listen to them.
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From the Daily Kabbalah Lesson 7/24/26, Rabash, “What “Israel Do the Creator’s Will” Means in the Work”

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Talks about the Steps of the Ladder, Part 207

What Is the Ladder of Degrees?

The ladder of degrees is the measure of equivalence between the created being and the Creator. What does it mean that a person is at degree 123? It means that 123 degrees separate the qualities of the Creator from the person’s qualities. What does it mean that a person is at the highest spiritual degree? This signifies that there is no difference between the qualities.

In spirituality, in the spiritual ladder, there are 125 degrees: five worlds, with five Partzufim in each world, and five Sefirot in each Partzuf. In practice, this can be divided into many more, but in Kabbalah it is divided according to need. In total, there are five worlds: Adam Kadmon (AK), Atzilut, Beria, Yetzira, and Assiya. However, the worlds of BYA (Beria, Yetzira, Assiya) are divided more precisely into six thousand years, into six thousand degrees.

As we ascend the degrees, each and every degree in the ladder blocks a greater light that is above it. That is, if we exist as a soul at a certain degree, all the degrees above them conceal and diminish the light of Infinity in relation to them. When we want to ascend a degree, we must cancel the screen that conceals it and turn it into a receiving screen, essentially moving from concealment to revelation, from the concealed Torah to the revealed Torah.

For Kabbalists, this is understood differently. People generally think they study the revealed Torah and that Kabbalah is the concealed Torah. However, according to the Kabbalistic view, as the Vilna Gaon wrote, at each degree one moves from the concealed Torah, when the higher degree is hidden, to the revealed Torah, when it is revealed. This is how we come increasingly closer to revelation time and again.

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Preparation to the Lesson

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1st part of the Lesson — Writings of Rabash, Article 26 “What Is a Light Commandment” 26 (1987) (9.30.2002)

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2nd part of the Lesson — Writings of Rabash, Record 536 “You Should Tithe a Tenth”

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Question: What does it mean to engage in Torah and commandments?

Answer: Engaging in Torah and commandments (Mitzvot) with the help of the reforming light means doing everything described by Kabbalists who have attained Lishma. They advise us which actions can help us attain Lishma. For the time being, we call these actions Torah and commandments.

Lishma is the work with Masachim (screens) for the sake of bestowing upon the Creator, for the sake of His Name. Once I enter into work with Masachim, it becomes clear to me what Torah and commandments are. I already know which actions I can perform in my desire to receive that bring me closer to the Creator, that is, increase my intention to bestow. Then these actions are called commandments.

By correcting my desire to receive through the intention to bestow, I fill it with the light called Torah.

And now, while I am below the Machsom (barrier), my intention, although not yet very clear, is directed toward my desire to reach the beginning of true spiritual work, a genuine relation with the Creator, to bestow upon Him, to cross the Machsom, and acquire a Masach. I do not yet know exactly what this means, but I can somehow imagine it. Therefore, if I perform any action that the Kabbalists advise me to perform, this is called Torah and commandments.

And the actions that I perform with my body (with my feet, hands, or various objects) are the ones we must do within the framework of our corporeal world. They have nothing to do with spiritual work whatsoever. Therefore, I keep saying that they do not advance a person toward the Creator. They merely keep a person within the framework of the inanimate spiritual level (Domem de Kedusha).
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From the Daily Kabbalah Lesson 7/16/26, Rabash, “What Should One Do If He Was Born With Bad Qualities?”

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In order to bring a person to the final state where their Kli becomes as great as possible, meaning their aspiration toward the Creator becomes truly immense, the Creator must lead them through a wide variety of states. In each of these states, the person essentially learns the difference between the state of the Creator and the state opposite to it, or between the lights and the Kelim, between light and darkness.

After all, only by the existence of a thing and its opposite can one learn about that thing and its opposite, as well as about both of them and the relationship between them.

Can a person do this? It is the Creator who does it. A person must only feel and realize what state they are in.

The Creator influences a person both in darkness and in light, as it is said: both in exile and during the time of redemption. He enters every state and literally does everything.

“I, the Creator, dwell with them amidst their impurity. I go with them into exile in order to teach them what Galut (exile, dispersion) is. And I will bring them to redemption, drawing them out of exile by showing them how terrible it is, so that they will desire to leave it. And to the extent of their desire to free themselves from oppression and come out of exile, I will bring them out.”

Thus, everything is done by the Creator, the person only needs to determine their attitude toward it, accepting everything that exists and everything happening to them exactly as it is while also arriving at a state of gratitude for the worst state just as for the best, because through this, they connect to the goal that is more important to them.

They understand how necessary their current adverse state is for attaining the goal and that there are no other states more conducive to achieving it. They must realize this, accept it, and wish to remain in such a state, regarding it as a stage of advancement toward the goal.

However, since being in a state opposite to the Creator does not correspond to His desire, one must strive to come closer to the Creator. But the reason for doing so should not be that I feel bad now and want to feel better. We must learn to discern these differences as we gradually accumulate various states and advance toward the goal with them.

In every state, a person must first realize, “I am suffering,” and subsequently, “The Creator is suffering.” From the perspective of the goal, this state is beneficial for the person; however, from the perspective of the purpose of creation, it is unfavorable for the Creator because He has established that the goal is adhesion with Him. In other words, the degree of closeness to the Creator, the degree of advancement, is determined by the created being’s capacity to bestow.
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From the Daily Kabbalah Lesson 7/20/26, Rabash, “The Creator and Israel Went into Exile”

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I cannot directly change anything within myself. I cannot “touch” myself at all. I have no access to my will to receive.

For example our vision. Scientists traced the path from the eyeball to the optic nerve, from there to other more complex systems of the organism, and discovered along the way what we see, how we see, and how vision can be corrected.

Eventually they arrived at what is called the pleasure center. If you begin to examine this center, you will quickly discover that it is a specific structure in the brain that operates through biochemical reactions.

But behind it, beyond the reach of a scalpel, lies a part of us known as the “feeling” self; this is the spiritual Kli. There is no way to reach it. It is a desire! Everything else is merely the material garments of the desire, the means through which it operates and expresses itself. But we cannot reach the desire itself.

So what do my eyes perceive? Sparks of light clothed, let us say, in a beautiful painting. I look at a beautiful picture and enjoy it. What does this mean? There is no pleasure in the picture itself. There is a spark of light in it that corresponds precisely to my Kli. Someone else may look at the same picture with indifference, or even disgust. But it fills me with pleasure.

In other words, the spiritual spark that is clothed in the picture is perceived by me through my eyes, passes through all the systems until it is finally released at the end of the material, biological chain, and enters the source of my spiritual pleasure: the spiritual desire.

The entire path that it travels—from the picture, to the eyes, and through all the systems of the organism—is merely a channel of transmission. At the beginning there is a spark of light and at the end the will to receive. That is all! All our sense organs are merely transmission channels.

This is how we live in this world: the same lights and Kelim, only with an intermediary between them. From this we see that we have no power over the light and the Kli. They are completely separate from us and exist outside our bodies, and we can change them only by drawing the surrounding light.
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From the Daily Kabbalah Lesson 7/30/26, Rabash, “What Does It Mean that Oil Is Called ‘Good Deeds’ in the Work?”

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