The difference between the present world and the future world lies in shift of a person’s inner intention regarding reality. Reality is everything that a person perceives. When you begin to see it in reflected light, that reality appears completely different to you.

However, this sensation is subjective. It does not mean that a person sees, for example, a house as something else entirely. Simply, its essence is seen differently in the intention and in the goal of creation. When you look at something, it seems to you that it simply exists. You do not even know why and for what purpose. But here you reveal a purposeful cause within each thing as well as how you can contribute to it. Every object has both a cause and a purpose.

A change in intention alters the sense of perception, ultimately, it is precisely the intention that changes, not what lies outside of the person. You might say, “But we learn that aside from the person there is only the upper light, and all the rest is simply illusion.”

So what does a Kabbalist in this world actually see? Do they see only the upper light, or do they also see houses, cars, women, children, and the group? Or do they still see only the surrounding light filling all of reality and themselves enveloped within that light?

When we say that the upper light fills all of reality, we are not referring to what we see and feel. We are speaking about the upper governance. It is what fills all of reality and is entirely benevolent. But at the same time, nothing disappears: not houses, children, nor the universe. The illusion lies not in whether something exists or not, but precisely in the intention for the sake of which it exists.
[361323]
From the Daily Kabbalah Lesson 9/2/26, Rabash, “What Is ‘The Concealed Things Belong to the Lord, and the Revealed Things Belong to Us,’ in the Work?”

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We have five organs of sensation through which we perceive our surroundings. If we had different organs, we would perceive reality differently.

What are “different organs”? What other organs might we have? Perhaps different desires? Do our desires change? We have five primary desires. If these organs of sensation exist, then we experience sensations; if they do not, we do not experience them.

You might ask: when a person dies, parts with their material body, and remains only in spirituality, how do they perceive reality? Can they perceive the material world using a spiritual body? Since their physical senses vanish, they no longer see houses or people. What do they see and feel? What vanishes and what remains?

Therefore, we must say that everything is related to the sensing organs. Now when you look at the world, you see the outer shell, the material garments, because your senses are material. If you were to add spiritual sense organs to this, you would also see the spiritual garments that actually exist, i.e., the spiritual Kelim (vessels), corresponding to your spiritual level and those below it.

Anything above your degree would simply appear to you as light. As you ascend, this light coalesces into Kelim and their fillings. For example, each head (Rosh) of a Partzuf is called infinity, but this is infinity relative to that specific Partzuf.

If, however, I am above its Rosh, then for me, this is no longer infinity but a Rosh that I understand and perceive. What the Partzuf does not attain within its own Rosh, I grasp within mine. Thus, everything is determined by the sense organs.
[361327]
From the Daily Kabbalah Lesson 9/2/26, Rabash, “What Is “The Concealed Things Belong to the Lord, and the Revealed Things Belong to Us,” in the Work?”

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Question: What is the difference between a Kabbalist who has attained the end of  correction and someone who is going through the period of preparation in the material world?

Answer: The difference between them is in the intention. If we take a Kabbalist who has not yet attained the final correction and someone who is not yet a Kabbalist, but is already called one by virtue of their goal and by being in the period of preparation, the latter still remains in the intention for the sake of reception, whereas the first already operates with an intention for the sake of bestowal.

And it does not matter where a person is located: in the spiritual or the material world, among angels or animals. We are speaking about the person themselves; their surroundings are irrelevant. What matters is their attitude toward reality, which precisely reflects the difference in intentions.

When a person looks around, they see houses, cars, and people. Does this change depending on where they are: below the Machsom or above it, at the end of correction or at the beginning of the study at an introductory lecture? Reality remains unchanged. People, cars, houses, children, women, books, and the group remain the same.

It is me who changes from the intention for the sake of reception to the intention for the sake of bestowal. We study that “the hidden belongs to the Creator, our Almighty.” What changes is precisely the intention.
[361263]
From the Daily Kabbalah Lesson 9/2/26, Rabash, “What Is “The Concealed Things Belong to the Lord, and the Revealed Things Belong to Us,” in the Work?”

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Question: Why is the New Year considered the beginning of a judgment upon oneself?

Answer: Before the New Year, there is a period of time (ranging from a week to a month depending on the community) when a person examines all their past states, repents, cries, and asks for help from above.

By doing this, they seem to soften their heart so that it changes from stone into living flesh.

This is a tradition, and the main thing here is for a person to begin understanding that they must relate to life in a new way.

Question: So, is this about good deeds that he should begin performing in the New Year?

Answer: Good deeds are one’s own correction, because by correcting yourself, you correct the world. By building a system of mutual inclusion and unity in which the Creator is revealed, you must thereby draw all matter toward correction: the inanimate, vegetative, animate, and most importantly, human levels.
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From KabTV’s “Holidays. Rosh HaShana” No. 1

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Talks about the Steps of the Ladder, Part 231

Are There Ascents and Descents Before the Barrier?

Ascents and descents take place both before the barrier and after it. However, during the period of preparation there are not really ascents and descents in the same sense as there are afterward. After the barrier, ascents and descents are falls into the Klipot (shells), and they are expressed as a feeling of distance, that is, a real, tangible sensation within the vessels. This means that there are two extremes within us: the Creator and the opposite of Him. Meanwhile, in the present state, when the surrounding light (Ohr Makif) is somewhat concealed, we fall into our narrow human nature, becoming occupied with money, honor, knowledge, or perhaps feeling nothing at all except a sense of emptiness and tastelessness.

By contrast, when the surrounding light shines, we feel a sense of strength, become inspired by the Creator, and are ready for anything. After the barrier, these are not exactly ascents and descents, but something similar to them does exist.

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Preparation to the Lesson

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1st part of the Lesson — Writings of Rabash, Article 37 “What Is ‘A Road Whose Beginning Is Thorns and Its End Is a Plain’ in the Work?” (1989)

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Love is the work of filling another person’s desire to such an extent that even my own desire joins in this work and senses that it is filling itself in the process. I fill myself so completely that even the stony heart becomes corrected for the sake of bestowal.

These are only words for now. A lengthy preparation and a great variety of corrections, taking place one after another, are required until we reach this state.

To reach the state of restriction (Tzimtzum) and subsequently to bestowal for the sake of bestowal, I need to restrict myself more and more; that is, I must apply restriction to ever-greater levels of Aviut (thickness of desire) which is gradually revealed within me. This does not happen all at once.

If my entire desire to receive were revealed within me at once and I could make a restriction upon it, it would be like the state I previously existed in, in the world of infinity, or would even worse. This is because in the world of infinity, only Aviut of Shoresh of Shoresh was revealed.

But if my entire vessel were revealed, it would be Aviut of Dalet of Dalet. Therefore, the corrections take place gradually.
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From the Daily Kabbalah Lesson 8/25/26, Rabash, “When a Person Knows What Is Fear of the Creator”

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Question: Why does a person need help from outside in order to see the evil in the desire to receive for oneself?

Answer: Why doesn’t the desire to receive manifest in a person on its own? Why must one apply great effort to reveal and see it within oneself?

When a person reveals the desire to receive within, it brings suffering, because this desire is revealed without fulfillment, as a Hisaron (unfilled desire). A person cannot fully sense it if it brings only suffering. He is not able to bear it.

How much then can one endure? Only one small degree between one’s present degree and a higher degree. If the desire to receive were revealed to one from one’s present level all the way to infinity, the suffering would be indescribable. It would be the illumination of terrible black Malchut.

A person is shown only a small fraction of the gap between themselves and infinity, where everything is filled  while they are empty, but they perceive this only to a very limited extent. One could say that they perceive infinity at a distance of 125 degrees at most, in this way their state does not seem so terrible compared to infinity, and they are able to bear it.

A person is shown the extent of their opposition to the good in accordance with their capacity to endure, and this capacity is very limited. Therefore, the entire scale, the whole path from us to infinity is divided into 125 steps, although it could be divided into a far greater number of degrees.

To the extent that I reveal the gap between myself and infinity, that is, between myself and a higher degree that currently appears to me as the goal, I merit a Kli (vessel).

But acquiring a Kli requires fulfilling many conditions. A Kli is a Hisaron worthy of receiving spiritual fulfillment, i.e., worthy of the Creator filling it, dwelling within it. This Hisaron must correspond to the Creator; it must have the same intention for the sake of bestowal.
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From the Daily Kabbalah Lesson 9/2/26, Rabash, “What Is “The Concealed Things Belong to the Lord, and the Revealed Things Belong to Us,” in the Work?”

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Question: How does the Creator help a person?

Answer: You possess a corrupted desire to receive; one that is opposite in form to the Creator, both spiritually and materially. Through the light, He constantly rocks and awakens you. In other words, the light acts upon a certain Reshimo (spiritual record).

What does He achieve by doing this? He sends you light that enters the Kli, just as it does in Galgalta. Development ensues until the Kli expels the light. Then the light acts upon the next Reshimo, and again the Kli expels the light, and so on. Such cycles of entries and exits occur constantly.

There is constant pressure from the Creator that guides a person toward the goal of creation. The pressure is constant, and the speed is constant. But what does “constant” mean? We do not know what is constant and what is not. It means that everything goes according to His program.

Even if you do nothing, you will still come to the same states, desires, and goals, albeit at the pace dictated by the light. It will gradually persuade you to want to increase the speed.

But this process of persuasion is painful and lengthy. However, you can facilitate it. This persuasion is purposeful; until you yourself desire it, the persuasive force will cause you intense pain. Thus, the process affects both the speed and the quality of advancement.

You can avoid problems and accelerate your development. Your intellect was given to you precisely so that you could realize everything more quickly. In fact, a change in the quality of advancement takes place within a person.

In this way, the Creator does everything, while a person merely determines their attitude. Yet, by determining that attitude, a person does everything, because the attitude is the Kli (vessel). It is not the desire created by the Creator and not the light He sends, but it is precisely your attitude, which is after all, the consequence of your effort.

If you do not exert effort, and the Creator (through the encounter between the Kli and the light) compels you to perform an action, then that action will not be considered your own and will ultimately work to your detriment. Every time you fail to align your desire with His desire in order to participate in the action together with Him, you will experience pain and suffering, because that alignment is precisely what constitutes the Kli.
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From the Daily Kabbalah Lesson 8/30/26, Rabash, “What Is ‘He Who Is Without Sons,’ in the Work?”

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