Question: Is restriction the most important thing?

Answer: No, restriction is not the most important thing. The point is that a person fears an empty Kli. Therefore, they are willing to work and give up various things if they sense that their Kli might remain unfilled.

And for the sake of this empty Kli, regardless of whether it is for the sake of receiving or for the sake of bestowal, and whether it relates to the past, present, or future, they are willing to work as long as they do not feel emptiness.

There are people who are afraid of poverty: “What will I have tomorrow? What will I have in ten years?” A person thinks, “I must provide for myself and leave a little for my children.” This is generally what concerns him. He is afraid.

Let us say that he has already planned what he needs and what his children need, made his calculations, and decided that he needs savings of one million dollars. He already perceives this Kli, the one million dollars, and a fear arises within him that this Kli might remain unfilled.

Then he begins to work on his sensation of the empty Kli that he has constructed within himself.
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From the Daily Kabbalah Lesson 8/27/26, Rabash, “What Is the Work of Man, in the Work that Is Attributed to the Creator?”

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The point a person is born with remains just a point because it contains no source from which it can acquire additional desires that could be revealed in it. But when a person begins to connect with everyone else, going against the bodily shell that the Creator places over the soul, this gives the soul the opportunity to expand.

This adds more desires and needs to the soul until it incorporates all 600,000 desires. This is the state of the final correction (Gmar Tikkun).

The point itself does not grow. It grows only through connecting with all the other 600,000 points. The soul is a Kli made up of many desires that seem to belong to others. But the soul incorporates them, and they become its own desires. Then its demand, its united desire, becomes the prayer of many.
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From the Daily Kabbalah Lesson 10/20/26, Rabash, “A Prayer of Many”

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Talks about the Steps of the Ladder, Part 285

What Attitude Should We Develop Toward the State While We Are in It?

When we are in a bad state, we cannot do anything if we did not take care beforehand to prepare a soft place for us to land. However, “what the mind does not do, time does.” The descent continues until mercy is shown to us from above, because after all, we have some merits there that we acquired through previous actions or by sitting among people who have merits, and then we are pulled out of this state.

Nevertheless, we must secure ourselves in advance with friends, a group, and a schedule. The schedule is very important. Why is it so important to record who comes to the group and when? It is because order is very important. We can come to the lesson and sleep through it, we all understand that, but not coming at all is out of the question. We can be absent when we have planned and decided it in advance, when we have obligations, but not because we failed to overcome weakness or out of negligence and forgetfulness.

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Initially, a person has an animalistic desire to receive and opposite this the spiritual light begins to shine a little. Gradually, within this desire, where there are aspirations for pleasure, money, honor, and knowledge, a desire for the light that influences it arises.

But why did the person previously also desire food, sex, money, honor, or knowledge? Because opposite each of these desires there is a light that compels a person toward it. Then a somewhat greater light begins to shine, one that is no longer clothed in anything in this world, and the person begins to awaken. This is what is termed spiritual. After all, to receive the light without such clothing, one already needs a screen and reflected light, an intention to bestow.

And each time, the stronger the light, the more coarse and therefore stronger desire it awakens in a person. The desires become increasingly greater, and in this way the person awakens until he begins to desire spirituality more than corporeality. Here arise states of the spies where the light alternately illuminates one moment and then withdraws. When the light influences a person, he is drawn toward spirituality, but when the influence of the light weakens, he falls into material desires.

By making efforts, a person accelerates this process and eventually begins to desire spirituality more than anything else. This is called: “I am sick with love.” This state arises through the influence of the light, which constantly plays with a person: shining a little more, a little less, entering and exiting, as it is said: “The Torah shall go forth from Zion.”

After a person passes the Machsom, states continue to alternate within him thanks to the light that comes, the light of the Torah, which influences him to a greater or lesser degree. Then sensations awaken within him of how opposite the left line is to the right line, that is, to Divinity.

This awakens shame and all sorts of other sensations within him, and he decides that he does not want to remain in the left line. Through such ascents and descents, the desire for correction and advancement is constantly awakened within him.

When the desire to correct himself appears in him, the correction itself also comes: the light of the Torah in the form of the light of AB-SAG. The person is clear about which qualities he wants to correct, what exactly he is asking for, and to what extent. This is a raising of MAN, when he himself participates together with the Creator in his own correction. These are already high spiritual degrees. And then he moves from Lo Lishma to Lishma, from for one’s own sake to for the sake of the Creator.

A person uses the left line; he knows the deficiencies, sets holiness against them, and sees one opposite the other, the Klipa against holiness. He arouses the correcting light concealed in the Torah and uses it as the light of AB-SAG for the sake of correction. Then, in practice, he proceeds to receive in order to bestow, which brings him to the goal, to adhesion.
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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: What is an “eternal action”?

Answer: An action that exists in the spiritual world is called eternal. In the material world, all our actions leave no memory behind. They bring no benefit and produce no result.

It is simply astonishing how a person wants to preserve what he has done, what he has achieved, and what he has invested in. He wants something to remain after him, and he does not understand that these things have no value in relation to eternity.

In spirituality, however, it is the opposite. Although initially the desire to receive is uncorrected, you correct it and fill it with light and thereby build a Partzuf, a spiritual object, and this remains.

Later, the Partzuf is purified as it ascends to ever higher degrees, but the acquired screen remains forever. In this way, you build your Kelim (vessels). Each time, you move from the last Kli in which you find yourself to a new one, while the others remain behind you like links in a chain that you have brought into being.

There is nothing like this in the material world, because matter merely changes its form, while the previous form disappears without a trace.
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From the Daily Kabbalah Lesson 10/20/26, Rabash, “A Prayer of Many”

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Question: How can I hear from the environment about the importance of the goal if the friends do not talk about it?

Answer: First of all, we need to talk about it; everyone is obliged to say a few words about it here and there. But the main thing is the example. You should try to make the friends see through your actions that you perform them because the goal is important to you, and it is precisely the goal that motivates you to act.

Suppose we have initiated a project and must work within its framework. The video production department presented me with a work plan for the coming month, which no other department did. Even the kitchen did not provide me with a plan of what they want to “fill” us with.

But the video production department presented a clear plan tied to specific dates and planned events. It is evident that the people are involved in the overall dissemination, and this gives me a strong sense of the importance of this department. I see that they truly have a special awareness of the importance of the goal.

Yet beyond such commendable actions, even beyond a detailed plan, they must show why they are doing this. They are doing it because they want to attain spirituality, something higher, and want to ascend. And this is what they must show me.

In the same way, in every action a person performs, one must demonstrate one’s intention to those around them, and then that intention will return to them multiplied several times over.
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From the Daily Kabbalah Lesson 8/18/26, Rabash, “What Are ‘Blessing’ and ‘Curse’ in the Work?”

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Comment: You keep talking about the obligation to promote the greatness of the Creator and the purpose of creation.

My Response: It is not I who say this but Baal HaSulam, who wrote that we must open schools and disseminate the knowledge about the Creator.

We are ready for this because the great sages determined that we are in the generation of the Messiah, a generation obligated to reveal this general force to everyone. The whole world must reveal spirituality and live at the level at which it should be according to its inner preparation. We do not pull humanity toward something it is not yet ready for.

The magnitude of the sufferings that are now being revealed in the world speaks for itself. It indicates that the world ought to be at a different stage. The measure of suffering is our lagging behind; it is the difference between where we are and where we should be. Suppose you are on the fifth level and should be on the tenth, this difference of five levels by which you are lagging behind presses upon you and gives you a sensation of suffering.

The point is that the surrounding light comes to you as suffering, since a part of it should already enter your relatively corrected Kli as inner light.

But we should already be in a completely different state. If, in accordance with how the Reshimot awaken in you, you reduce the difference between the lower and upper degrees, then you are always in joy, in inspiration. Each time evil is revealed in you, you perceive it as beneficial.

Both with regard to the individual and the general, the world must follow this same path. But if we are failing, if the world experiences only continuous suffering and dreams of how to disconnect from this life with the help of drugs, this indicates how far behind we are.

If this is the case, then there is no other possibility but to reveal the method of correction to the world, as this is the method of correcting its state. This does not mean that one must correct some souls, something abstract. Correct your life! What does “correct” mean? Fill your life with pleasure, this is what you bring to the world. A very simple method, a very simple goal.

Why is the world not ready for this? From the side of sufferings it is ready, but from the side of awareness, it is not. It is precisely here that we must help it. Therefore, Baal HaSulam writes that schools must be opened and knowledge disseminated among the people throughout the whole world.
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From the Daily Kabbalah Lesson 10/26/26, Rabash, “The Importance of Recognition of Evil”

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Baal HaSulam writes in “The Writings of the Last Generation” that the collective soul, called Adam HaRishon, is a single system in which each of its components is important. But despite this, when it was divided into many parts, a hierarchy emerged with some souls becoming more important than others depending on the order of their correction and the significance of their mutual integration.

It is the same with a body. Naturally a body cannot be complete until the very last soul is corrected and joins the collective whole. But in the structure of the soul follows a hierarchy much like a pyramid with society, in its mass, at the base of the pyramid, and the individual at its apex. Therefore, it may appear that there is a different Torah for the masses and for the individual, as it is said, “The opinion of the Torah is opposite to the opinion of the masses.”

But this pertains to the time of development and correction and not to the final correction. Therefore, the absolute sovereignty of the Creator, the state we must reach, is attained according to the principle: “first in the individual, and then in the masses.” Thus, the instructions that we need to receive must be different for the individual and for the masses. However, it is forbidden to leave the masses aside in terms of advancement toward the purpose of creation.

This does not mean that we take only a few chosen souls and abandon everyone else. We are obligated to engage in dissemination among the masses as well, although individuals and the masses are taught differently.

For the masses, prayer consists simply of each person praying for their own well-being. They are not taught what is good and what is bad in the true sense. They do not understand that good is equivalence of properties and correction.

Therefore, Baal HaSulam writes that even in the last generation, this structure, a pyramid, will remain. There are those who merely agree to belong to the last generation, and this is enough. They are accepted since they are not capable of more. Such is their structure.

There are those who fully participate in spiritual work. It is precisely for this reason that the collective Kli, structured as a pyramid, is perfect.

Thus, a distinction is made between the work with regard to the masses, which is carried out in accordance with the surrounding light, and the work of individuals in accordance with the inner light, who strive toward it, understanding that it is precisely this that is lacking in the Kli. And these are not only different things, but opposite ones.
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From the Daily Kabbalah Lesson 10/26/26, Rabash, “The Importance of Recognition of Evil”

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Question: How can one experience the Klipa, and where does the desire to leave it and move toward holiness come from?

Answer: Within the framework of our world, we do not perceive this. A person like might find themselves in what is called a Klipa in this world, encountering various situations, and simply get lost in them. In spirituality, it is different. In the spiritual world, a person is brought into a Klipa only to the extent that they attain the right line, the qualities of the Creator, but not before that.

As it is written in the song sung at the end of Shabbat: “There once lived a pious man who lacked the means of his own sustenance. He made his living making clothes, yet he had nothing to wear because he was occupied with studying the Torah.” In other words, the more you study, invest in dissemination, and advance toward spirituality, the more you are brought down into the Klipa. A person who has merited receiving the strength of the Torah is immediately given the left line in a more powerful form.

Otherwise, what would be the point? Simply to cause you pain? That is not the purpose.

Setbacks are sent to you so that through the Klipa, you can understand what form of holiness you must build in opposition to it.

But if you are unable to learn from these experiences, and even after prolonged study and effort you are not sufficiently prepared, you are not brought into the state. That is why it is written: “Anyone who is greater than his friend, his evil inclination is greater.”

To the extent you have grown—studied more, understood more, invested more of yourself—the more your egoism develops because you are given stronger desires and more serious obstacles.

You are brought into the Klipa only to the extent that you are capable of withstanding it and truly using it correctly.

You might object that there are people who studied with us for a long time, and then suddenly some kind of spirit descended upon them and led them away.

The point is that from above, they were given exactly as much as they were destined to receive. They simply failed to make use of what was in their hands. They were given the opportunity to rise through an effective and favorable path, but they did not take it. And the calculation from above is simple: yes or no, without mercy.

When we say that the Creator is merciful, He is merciful only toward those who work. To those who do not work, look at the blows He sends upon humanity and how He advances it.
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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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Talks about the Steps of the Ladder, Part 284

How Can It Be That a Person Who Is in the Midst of the Path Suddenly Regrets “the Former Things”?

What does it mean to regret “the former things”? It means that we regret having started the path at all, having walked on it, and having reached the state we reached. We think that things were better for us at the beginning of the path, that we could have managed without it. Why does this happen each time? It is because we need to examine the reason for walking on our path, and not simply walk on it aimlessly.

In Kabbalah, it is said that the revelation of evil comes to a strong person, one who knows how to cope with it and correct it into good. If we advanced another twenty steps along the path: studied, did all kinds of things in the society, in dissemination, and suddenly we fall and begin to feel that everything is worthless and we regret the path, all the years we wasted on the group, the Rav, and the books, it is a sign that we must value the reason even more, as something greater now, in order to strengthen ourselves in it, and thus, through negativity, we are shown the extent to which we are on the path.

Each time we ascend a degree, we must regret “the former things,” as though examining them, and afterward continue onward. Just as we alternately fail and succeed along our path, so it also happens with regard to the reason for our studies, which is a good sign, but it is much harder to get through this than to survive the changing of various states or moods. If we regret, it is a sign that we are indeed changing degrees, and herein lies a danger. In order for us to truly ascend, so that the regret over “the former things” does not stop us, the society must support us much more than it supports one who simply falls. Here, this is serious work, all of which is preparation.

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