How Can We Convey the Key to Solving Problems to the World?

214Question: You say the rest of the world does not possess the key to solving problems. How can we convey this key to the world?

Answer: I think that even if we all started shouting about this from every corner and I continued writing articles about the threat of annihilation, the people will still not wake up. After all, we know the stage of development the masses are at. Even in a developed society, people are unable to perceive the spiritual idea embedded in this. We cannot expect any response from them.

In other words, I must act regardless of the reaction. After all, I am the one acting, not them! I am activating the law of advancement according to which all mankind must make its qualities resemble the qualities of the Creator and attain His level. I activate this law because I have received this knowledge from above. A few dozen other people here also received it.

Why do they possess this understanding and awareness? Because they have reached this level in their own development. If a person has not yet developed to the necessary level, no matter what we tell him, it will be a meaningless mantra to him, one of many.

Even if such people hear about it, write it down, and repeat it, what good would it do? There is nothing more foolish. Can they possibly act in this direction? Of course not! If they are psychologically attracted to it, that is great. On an ordinary human level, this is a good thing, just like many other things.

Therefore, although we undoubtedly need to work on dissemination, our primary work is internal rather than external.

In that case, one might say: “If so, let’s curtail our dissemination efforts and pour all our energy into working in the group!” But the fact is, we cannot do without external support or without drawing in new forces from outside. Therefore, we cannot do without dissemination. In addition, lifting all the students of the outer groups by just one millimeter is equivalent to lifting ourselves by ten meters!

Therefore, we need both components of our work. Baal HaSulam writes about this that we need to spread Kabbalah among the masses. But, of course, in this environment, we cannot expect the specific reaction we desire from that environment. Things unfold there according to the laws governing the masses; whereas we operate under the laws that apply to the individual. Therefore, it is our responsibility to act.

From the masses, there will only be support; they will follow you, but to make this happen, you must distribute our material among them. Yet it is you who must lead the way. You yourself must constantly adjust and refine the direction of the goal, and pull everyone along with you! There is no other way.

Therefore, you should not shift the responsibility onto someone else. It is written that those who deal with the external aspects of the Torah instead of the internal are to blame for everything, but what difference does it make to me? Can I afford to wait for them? They will not do anything, they are incapable of it. I am duty-bound to act! That is how everyone must think.

We must also teach this in external groups: a person who receives knowledge becomes an active participant in the work. Therefore, we must lead them to sense the obligation that rests upon them.
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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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When the Kli Becomes like the Light

232.08Question: If the surrounding light begins to enter the Kli, why do the descents become increasingly difficult?

Answer: The surrounding light cannot enter the Kli; that is impossible. It enters the Kli only when it becomes inner light.

The surrounding light constantly shines upon a person: sometimes from the front, during a state of ascent, and sometimes from the back, during a state of descent.

The state itself is always the same. The only difference is what is being revealed at that moment: the light or the Kli. Everything depends on the side from which you are viewing the state—from the side of the Kli or from the side of the light. This is how it is experienced in one’s perception.

When the Kli becomes like the light, there is no longer a distinction between ascents and descents; everything is light. A Kli with a screen is felt as the light itself.
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From the Daily Kabbalah Lesson 6/13/26, Rabash, “And the Lord Appeared to Him at the Oaks of Mamre”

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Where Does the Sense of the Goal’s Importance Come From?

237Question: We say that ascents and descents yield two results. On one hand, a person is shown how far he is from the goal, and on the other hand, it becomes more important to him. Where does this feeling of importance come from?

Answer: The goal becomes more important to us because a person invests himself, his efforts, in it. This happens just as it does in our ordinary lives.

If I invest a lot in something, I bring a part of myself into it. And because I love myself, I cannot give it up anymore. I sacrificed so much for it, tried so hard, worked so hard, cared for it so much, I cannot just abandon it. Thus, the goal and the whole undertaking become very important to a person.

Moreover, as he advances, an increasingly strong surrounding light influences him according to his investment and his work. This light fills a new Kli, the point in the heart, and a person feels that true life comes from there. And he feels the rest of his animate life as temporary and of having less and less importance for him.

A person comes to the realization that spirituality is more important than corporeality, while still here, when he enters simple concealment. He already begins to sense that the upper force exists, and in some way feels the presence of the Creator. Then all events that happen to him in life, and everything that happens in the world around him, lose their significance. The surrounding light radiates eternity.
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From the Daily Kabbalah Lesson 6/13/26, Rabash, “And the Lord Appeared to Him at the Oaks of Mamre”

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Below the Line of Life and Death

232.05At present, we are in a state where development begins from a point that is simply a desire to receive. What is this Partzuf that begins from a point? It is the degree of the intention for the sake of bestowal.

The question is: What is desire and what is intention? In spirituality, it is not the desire that is taken into account, but only the intention for the sake of bestowal. The magnitude of a Partzuf is the height of its intention, and according to the degree of that intention, it already receives for the sake of bestowal.

Therefore, in our domain, below the Machsom, “there is no judgment and there is no judge”; everyone does what pleases them. Indeed, there are neither commandments nor transgressions here, because all commandments and transgressions exist only in the intention. “For the sake of receiving” is called a transgression, and “for the sake of bestowal” is called a commandment.

We are still below, in what is called the imaginary world, beneath the line of life and the line of death. Above the Machsom, when the soul is immersed in the Klipot, this is called the line of death, the state of death; and when it is immersed in the right line, this is called the line of life. But we are below all of that.

From this, we must understand that intention, direction, connection, and a passionate yearning for the Creator are, in essence, the measure of a person in spirituality.

What is meant is not the desire itself, but the degree of one’s orientation toward the Creator, the extent to which a person’s heart passionately strives for and longs for the Creator. One’s spiritual state is measured accordingly.
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From the Daily Kabbalah Lesson 6/6/26, Rabash, “Why Is the Torah Called ‘Middle Line’ in the Work? – 1”

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Egoism as the Catalyst of Our Development

548.01Question: Is egoism important for our development?

Answer: Egoism is not merely important for development, there is nothing besides it. It must not be suppressed; it must develop.

We must be concerned with its correction and proper use, not with suppressing it, because egoism is our nature, the desire to receive. It is impossible to destroy it.

The entire world is one great ego operating on different levels: still, vegetative, animate, and speaking. And the purpose of the world is to come to the full utilization of the power of egoism, not to destroy it.

Do you want to destroy matter itself? That is impossible! You can turn a person into a plant by giving him the appropriate injection. Of course, he will feel less and suffer less, but how long can such a state be maintained, even with the help of various methods?

Therefore, neither religions nor various methodologies are the solution. This is already becoming clear.
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From the Daily Kabbalah Lesson 6/10/26, Rabash, “What Is Above Reason in the Work?”

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Attain Your Source

248.03Comment: A person is a desire to receive for himself. One will never ask for suffering.

My Response: Correct, a person wouldn’t ask for it, but what is suffering? Various desires are revealed in a person that differ from the desire of the Creator, yet they must be completely similar to Him.

The Creator shines on a person against every desire, and then gradually they begin to feel that something is wrong, although they still do not understand what is happening. These sufferings are the realization of our difference from the Creator.

Even now, whatever the reason for my suffering may be, it is a sign that in some way I am different from Him. This happens on the animate level as well as on the highest spiritual levels. Any suffering is due to the lack of similarity to the Creator, the discrepancy between the Kli and the light. Such a revelation pushes a person toward the goal. You do not have to be highly intellectual for this. If we pay attention to it, we can accelerate our development and awareness of it. But if we do not pay attention, we receive even greater suffering.

Question: What should we pay attention to?

Answer: To what is the source of suffering.

Comment: But I do not know what that is

My Response: What is knowledge for you? It is what you heard from someone or read in a book.

Knowledge is the receiving of light in the Kli. If a person simply suffers, this does not yet mean that he knows. “To know” means to attain the source of suffering. Gradually, it is revealed to a person how he can attain his source. And then you should only desire to investigate it, to work against suffering.
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From the Daily Kabbalah Lesson 6/10/26, Rabash, “What Is Above Reason in the Work?”

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At the Final Sea

600.02Question: How can a person know that he has exhausted his entire measure? Or is this revealed only at the very end?

Answer: Only at the very end does a person discover that he has exhausted his entire measure and stands before Yam Suf (the final sea), which he must cross. This means that he has already gone through all the qualities and made all the discernments required during the period of preparation. Whenever someone cried out, “When will it happen? When?” Rabash would answer: “The Creator’s salvation comes in the blink of an eye.” Wait, it can happen at any moment.

Every next moment may be the decisive one. And every time you are filled with disappointment and despair yet continue searching for new strength in order to advance and reach the goal despite everything, it may happen that this time, instead of once again trying to move forward on your own and making use of new opportunities, you suddenly discover that you have nothing left. No more strength. No more means. You have reached the final sea, and all that remains is to cross it.

Question: But perhaps instead of constantly trying to find new strength and new means, would it be better to simply tell myself that I have exhausted everything, and reach a state of complete despair?

Answer: You cannot leave the path halfway and say: “I have tried everything. There is nothing more for me to do.” Because this point of faith above reason, the crossing of the final sea, is revealed precisely through your continued pressure and efforts to break through and move forward.

Usually, after a period of discouragement and disappointment, you begin to search for what else can be done. You do not know what to do, and it seems as though all possibilities have already been exhausted, and nothing remains. It is precisely this search, together with the inability to find any solution, that gives birth to a genuine demand, a true cry to the Creator.

And from that cry, the gates of holiness are opened.
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From the Daily Kabbalah Lesson 6/13/26, Rabash, “And the Lord Appeared to Him at the Oaks of Mamre”

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How Is Intention Measured?

243.04Question: How can intention be measured? Either it exists or not.

Answer: Intention can be measured in degrees, in kilograms, in anything you like. Suppose we have a desire that is divided into four phases, or into five altogether if we include the root phase. These five phases are further divided into five, and then again into five, and so on.

According to the degree of desire upon which I am able to clothe an intention for the sake of bestowal instead of an intention for the sake of reception, I measure my level.

But first I must acquire an intention for the sake of reception. This too is not simple; all of this takes place beyond the Machsom (barrier). Thus, if I am able to cross the Machsom, acquire an intention for the sake of reception, and then correct it into an intention for the sake of bestowal, the magnitude of the desire upon which I can place this intention determines the magnitude of the intention itself.

For example, I want to drink a cup of tea. My desire may be as small as one gram, or it may be a hundred kilograms. We know from our own experience that our desires for the same things are constantly changing.

Let us say that right now I want to drink tea with an anticipated pleasure of ten kilograms, and I want it with the intention to receive. If, after a restriction (Tzimtzum) and the necessary preparation for “for the sake of bestowal,” I am able to change the use of that same desire, then the magnitude of my intention for the sake of bestowal will be ten kilograms.
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From the Daily Kabbalah Lesson 6/6/26, Rabash, “Why Is the Torah Called ‘Middle Line’ in the Work? – 1”

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Every Moment a Person Is New

276.03Question: How does a person develop fear under conditions of double concealment? How can he push off from this state?

Answer: How does a person develop fear? In truth, it is impossible to develop it. Each time, a new concept opens up in a person, one more significant than the previous one.

For example, I possessed Aviut (thickness of desire) at the level of Shoresh (root); now, let us say, I have received Aviut Aleph. What will I fear on this new level of Aviut if all my previous experience applies only to Aviut Shoresh, to the previous lower degree?

Consequently, on the higher degree where I have now arrived, I have no experience, nothing. Everything I used to fear now has no effect on me. Why? New Reshimot (spiritual records) are being revealed.

“Nothing disappears in the spiritual.” It is simply that the next degree covers all the previous experience, and I know nothing on it. On the new degree, nothing works—not the former fears or, on the contrary, anything that I had previously acquired.

Therefore a person can never learn about a new state on the basis of his previous state. Until the very end of correction, as he passes from degree to degree, he must first fail and fall, lose all his previous attainment, receive a new Reshimo, and, armed with it, begin again to carry out sorting, analysis, and correction.

It is said that every moment a person is completely new. That is, each time he is born anew, like an infant, and again he begins from a zero state. From the previous state he cannot carry anything over into the next.

Perhaps something can still be done since there is the general and the particular. Therefore every state includes all the other states that can exist in reality. If you have passed even one degree, you already have some understanding of the entire general cycle. But along with this, every state is above reason.
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From the Daily Kabbalah Lesson 6/13/26, Rabash, “And the Lord Appeared to Him at the Oaks of Mamre”

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