The desire for spirituality begins with the point in the heart which the Creator places within a person. This can happen to someone who is religious as well as to someone who is completely secular. As a rule, it happens to a secular person because he is searching for something more, since religion no longer satisfies him.

But observing the Torah and commandments on the material level will not lead you to spirituality; it does not expand the desire to receive. The desire to receive is an entirely different Kli (vessel). It begins with the point in the heart and continues onward toward spirituality.

There is a Machsom—a line below which there is a person on his animate level who has corporeal desires for money, honor, and knowledge. And if, after this, the point in his heart —the desire for spirituality—appears, then this is a “part of the Creator from Above,” which has nothing to do with his other desires.

A religious person observes the commandments within the framework of life in this world without this point. The point in the heart is something else—it is a desire for spirituality. People with a point in the heart can be found among both the religious and the secular, among both Jews and the nations of the world, as Rabbi Elazar and Rabbi Shimon wrote about. We can see this in Rabbi Akiva and Onkelos.

These calculations are the Creator’s calculations from above. It does not necessarily happen that all the righteous father’s sons are also righteous. Who remembers the names of all of Moses’ sons? We know that he passed the Torah on to Joshua. The point in the heart is not inherited; it is placed within a person, and that is how the process continues. It is not my fault that I was given such a desire, and I act according to it.

If the point in the heart awakens in a person, then it is there; if it does not, then it is not there because we ourselves cannot cause it to reveal itself. As RABASH wrote that you take a person and place them in a group that strives for spirituality, then you are, so to speak, accelerating their development, and the Creator reveals the point in the heart within them.

This means that in their animalistic development, a person reaches a level at which this point manifests itself within them, that is, the time remaining before they sense the point in the heart is shortened.
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From the Daily Kabbalah Lesson 8/10/26, Rabash, “What Is the Gift that a Person Asks of the Creator?”

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Question: How can we speak about gradual development when the gap between any two consecutive degrees is infinite?

Answer: The infinite gap between the degrees does not contradict gradual development; on the contrary, it makes it possible because the connection between the degrees passes through infinity.

Each degree is like a piece of sausage, like a slice containing all of its components, and you, as it were, return to the original whole form of the sausage in order to receive the next slice. Each time, you return upward in order to continue the work below.

We say that at each degree there is MAN (Mayin Nukvin, a request from a lower Partzuf to the upper one for the ability to receive the light of Hochma) and MAD (Mayin Duchrin, the response). Even if we do not know what this means, do not consciously raise a prayer, and do not receive the light from above, nevertheless, this order is maintained at every degree and in every state. MAN rises to infinity, and from there the lights descend.

There is no state whose initial cause does not lie in infinity. And our states are no exception.

We call our states corrections, and we do not experience states that existed before. Something similar once existed in the broken vessels, which, incidentally, were not our vessels. Our vessels are vessels of human desire; they are something else entirely. They are not the Kelim that, upon falling, serve as a root or preparation.

Therefore, everything we have—every picture of the surrounding world, every state—reaches infinity and returns. This is not a long journey. We should not imagine it as a round trip spanning many kilometers.
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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: Everything revealed to our eyes first appears as negative, something opposite. Could the sin of Adam HaRishon be the negative part that must later be expressed positively?

Answer: In our world, everything always begins with negation. Our world is opposite to the spiritual world; it is a world that requires correction. There is not a single good action in it. And it is impossible to do anything except through means such as study and effort. Yet this does not happen in the way our minds are accustomed to. Even if you study diligently and exert yourself, your development will not proceed according to your logic, which makes you believe that you will gradually begin to feel better and better. On the contrary, you will be given increasingly difficult states and increasingly difficult work. And each time, the stronger you become, the more difficult the states you will be led into.

But you will not be able to know about these bad states in advance, and their ultimate purpose will not be known to you. Everything is concealed, and it seems that instead of receiving a reward for your efforts, you will be punished, and you will not feel any reward in the states that come to you. Therefore, the science of Kabbalah is called a secret science; it cannot simply be revealed to people. It is revealed to each person only according to the level of his preparation.

If a person cannot grasp the fact that what appears to us to be a sin is actually correction, and what appears to be a punishment is also a correction, then their study leads them to a state described as “One’s wisdom is greater than their actions.” They begin to wonder: “Why exert effort? Why do anything at all?” They fall into despair and abandon this path entirely. We see that we lack this, or if it does happen, it happens to a person who lacks inner preparation, who has not yet progressed from the inanimate level (whether religious or secular) to the vegetative level. Or it may happen to a person for a moment, when they fall into despair and descend into some animate state, but this is only for a moment, after which he continues to resume perceiving reality correctly.

The inability to perceive spiritual, eternal categories that transcend ordinary  knowledge (such as the understanding that sin is a form of punishment and punishment is a means of correction) was the reason why the wisdom of Kabbalah was concealed in previous generations until 1995.
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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: How much time does it take a person to go through the “seven years of hunger”?

Answer: There is no time in spirituality. First of all, it is impossible to go through seven years of famine in isolation from the seven years of plenty. It is said that seven years of hunger come after seven years of satiation and in one sense this is correct, but on the other hand, not quite so, since these qualities occur at each stage, accompanying one another one against the other.

How much time this will take depends on the intensity of a person’s work: on how much one invests in their advancement, on how much one uses the strength and experience of the society surrounding them, the group, and what one learns from their studies.

It is possible to stretch this out for 200 years, that is, for several productive incarnations. And not simply 200 years lived mindlessly; throughout the time it will seem as though you were advancing, studying, and doing something. Or it is possible to do the same thing in two or three years.

But in any case, several months will not be enough here. Do not think that something will happen to you in an instant. But on the other hand, you must await salvation from the Creator at every moment: “The salvation of the Creator comes in the blink of an eye.”
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From the Daily Kabbalah Lesson 8/17/26, Rabash, “What Are Commandments that a Person Tramples with His Feet”

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Talks about the Steps of the Ladder, Part 244

Should This Practice Become a Habit?

It will not become a habit, but rather something like a habit, with a habitual foundation. The habit is formed on a previous degree, and each time an opportunity is given to establish the point of connection with the Creator on a higher degree, where habit does not exist.

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Preparation to the Lesson

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1st part of the Lesson — Sukkot 2003, Lesson 4 (10.12.2003)

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2nd part of the Lesson — Awakening from Below

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We celebrate Rosh HaShanah (the head of the year) based on two aspects.

On one hand, we thank the Creator for having made us exactly as we are and for determining everything concerning us precisely in this way. In doing so, we acknowledge His authority over us, as the King over the entire earth. This is one aspect of Rosh HaShanah, which is called “accepting the burden of the kingdom of heaven.” It concerns the initial, primordial qualities, (the gene and the ways of its development) embedded in a person. This is what takes place in the soul.

And on the other hand, we thank the Creator for leaving a major part of our development in our hands and for providing the opportunity to study His actions (“from Your actions we shall know You”) to reach an understanding of Him, to know Him, to draw closer to Him, to become similar to Him, and to attain adhesion with Him.

In essence, it is not important to us that we determine our fate, learn from Him how to perform corrections upon ourselves, and know by which path we need to come to correction. It is not even important to me whether I advance toward the final correction by a good, pleasant, short, and certain path or choose the closest path out of the two possible ones: the short path, or the long one.

What is important to me is that, by doing so, I thereby become similar to the Creator, and enter into adhesion with Him. This, in essence, is what it means to bring contentment to the Creator.

Thus, the celebration of Rosh HaShanah has two meanings for us. On the one hand, the Creator brings us into existence with those inner qualities that He determines. This means that He rules over us. On the other hand, He has also given us the opportunity to learn from Him how best to advance and to assume various correct forms according to our study and our own choice. As a result, we learn to become similar to Him and attain adhesion with Him.

All of this is contained in the holiday of Rosh HaShanah. That is why it is called the “head of the year.” Beyond this, there is nothing else left for a person to do. We now see that both in the material sphere, and afterward in the spiritual sphere—it does not matter whether we are in one of these dimensions or in both at the same time—such an attitude toward oneself and toward one’s surroundings, toward the world, essentially includes the entire process and all the forms through which a person passes.
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From the Daily Kabbalah Lesson 9/12/26, Baal HaSulam , Shamati 122 “Understanding What Is Written in Shulchan Aruch”

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Comment: A person at the beginning of the path reads and hears about the greatness of the Creator, but does not see the goal toward which they are moving.

My Response: A person never sees where they are going. In ordinary life, suppose you are a research scientist, a chemist or physicist, and you want to master the subject of your research with your mind. You seem to absorb what you study and want to place it within your desire, mind, and awareness. You have no other way. This is how we try to encompass reality, understand it, and know it.

In spirituality, this is impossible. Such an approach is entirely unacceptable there simply because it does not work. In spirituality, you are below, tiny, with a small mind and the spiritual is billions of times greater than you. Even the degree closest to you is billions of times greater than your mind, Kelim, and heart.

So how do you think you can absorb it and contain it within yourself? Nothing will come of it. You will not merely choke; you will not even be able to approach it in this way. It is so great that you will not even be able to open your mouth to swallow it.

What should one do? How can one nevertheless grow and move from degree to degree? It is only by preparing yourself, while still on the lower degree, to receive the mind of the higher degree. But the mind of the higher degree is a billion times greater than that of your present degree, not quantitatively, but qualitatively. Qualitatively, it is opposite to your degree.

Even if you were an angel on your present degree, a higher degree still exists. Its holiness is completely different, and what is holiness for you is waste for the higher degree.

This is the difference between degrees. Therefore, you must arrive at a state in which you completely “bury” yourself and completely “decay.” Then, on the next, higher degree, you begin to come alive and sprout, like a seed from which a shoot emerges.
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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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Question: If my reason depicts holiness to me in its truest form, but this state is opposite to me, does that mean I cannot desire it?

Answer: You can desire holiness because you imagine the pleasures you will be able to find there (not exactly the same pleasures, but analogous to those existing in holiness), and you think you will find and receive them there. But in the Klipa, you gradually begin to see that everything passes.

In the material world, everything passes, while in the spiritual world, on the one hand, enormous pleasures shine within the Klipa, and on the other hand, it is impossible even to touch them.

Our world is below the line of restriction, but even here there are pleasures that a person can receive directly. He enjoys food, sex, children, and various other things. We were given a limited set so that we could live and exist. Beyond this set, there are no pleasures that can be received by ordinary means. Great pleasures can be acquired only with the help of a screen.

Throughout the entire left line, the Sitra Achra, there are no additional pleasures that can truly be received directly apart from material pleasures.

However, the further a person advances, the greater the volume and significance the animalistic pleasures (food, sex, and so on) acquire, and to a somewhat lesser extent, pleasures from power and honor. After all, something must be placed before a person as an obstacle, to bring him into the left line; otherwise, from what would he build an image of holiness?

Therefore, it is said: “Whoever is greater than his fellow, his evil inclination is greater.” “After the destruction of the Temple, that is, after the shattering, the taste of sexual union remained only for those who serve the Creator,” along with other similar indications.
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From the Daily Kabbalah Lesson 8/28/26, Rabash, “What Is the Work of Man, in the Work that Is Attributed to the Creator?”

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