The wisdom of Kabbalah in itself is not some kind of secret wisdom. It always pertains to the human being, rather than something that exists independently of them. We cannot judge anything that exists outside a person; those are either an abstract form or an essence which we cannot approach. Everything we say relates to the human being.

Therefore, we do not define what the science is in the abstract, but rather we examine how it is revealed in relation to the individual. If a person is prepared, something can be revealed to them. If they are not, it is better not to reveal it, because doing so would cause harm.

You cannot reveal these things until the person has developed to a certain level. You can reveal this wisdom to a person only when he is able to grasp the true nature of reward and punishment, moving beyond animalistic definitions, and become ready to perceive new concepts. Then they will come to see that what appears to us to be true in this world is not entirely correct from the perspective of eternity.

A person who is not ready may understand all of this completely incorrectly. For example, he might think: “Oh, so everything has been prepared in advance, everything is guaranteed, everything is already signed and settled. That means there is actually neither reward nor punishment, no coincidences, and no free choice at all. In that case, I might as well close my eyes and wait for the end.”

People who are unable to understand this correctly will misunderstand what you reveal to them. It is not that they are forbidden to know too much because they might abandon their spiritual work or fail to do what is required of them. No!

They will fail to do what is necessary because they do not yet possess the appropriate understanding. And more importantly, their souls are not yet ready to digest the true definitions of reality. After all, it is precisely these true definitions that lead to the conclusion that you must work, invest yourself, and move forward through faith above reason.

But if an undeveloped person, who exists at the inanimate level, hears from the outside what we are discussing now, he might say: “So nothing has any meaning at all. The Creator knows everything from beginning to end, while I am simply being deceived somehow. So, what do they want from me?” He will shut everything out and leave.

That is precisely why there was an instruction not to reveal this wisdom to everyone, and why everything remained concealed until our time. Today, however, people have developed enough to hear it without being harmed. Therefore, there is no need to conceal Kabbalah any longer.
[360929]
From the Daily Kabbalah Lesson 8/25/26, Rabash, “When a Person Knows What Is Fear of the Creator”

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Working above reason and below reason, following the path of faith and the path of reason, these things are not very easy to understand. This is because a person who is still preparing to cross the Machsom and begin the true work, the work of the Creator, does not yet perceive these concepts clearly enough.

A person does not yet have a sense of the bestower, the higher degree, and therefore, does not clearly distinguish between the concepts of faith and reason. He does not understand that reason means receiving in the mind and heart, receiving into one’s Kelim (vessels), whereas faith means the presence of the upper one in the vessel. Moreover, faith can exist only above reason, and only when it stems from love and awe.

However, during the period of preparation, there are sometimes cases when this distinction—above, within, and below reason—manifests itself as branch and root. Then we begin to understand that spiritual definitions are somewhat different from corporeal concepts.

For example, we do not understand why the action performed by Adam HaRishon (the first man) is called a “sin.” Before learning about this, we thought that he had the opportunity to avoid it and act differently. We assumed that it had been committed intentionally, and only because of that it was called a sin.

But as we study the sources, we understand that everything had been prepared in advance, and that if he had not done it, there would have been no possibility of achieving the necessary correction.

In other words, the action itself had been predetermined in the thought of creation even before Adam HaRishon was born. If so, how can we say that he sinned? When we say that Adam HaRishon sinned, we do not quite understand what we are talking about.

Baal HaSulam and Rabash explained that a “sin,” when a person supposedly sins, is not actually a sin, and the person is not to blame for having performed that action. Rather, things are arranged for him from above in such a way because he is meant to be brought down to a certain degree from which he must begin his correction.

Thus, what appears to us to be a sin is not a sin but a punishment, not because the person has previously done something wrong. When you are brought down to a certain degree, we call it a punishment, whereas in spirituality it is called a sin.

We learn that every time a person ascends, acquires a higher degree, and reaches the completion of his current degree, he receives the next degree in darkness. “The day is Yours, and Yours also the night.” In other words, he begins to fall once again, receives an additional measure of the desire to receive, and begins to overcome it and work from within the darkness.

We do not understand that a bad state—when I am distant from holiness, do not want spirituality, feel despair and weakness, and no longer sense a connection with spirituality—is not a sin or a punishment. On the contrary, it is a reward. This is because a person is being given new Kelim, new desires that he can withstand and thereby attain a new degree.

Sin, punishment, and reward are very unstable concepts that do not correspond to the meanings we are accustomed to in this world.
Because Adam HaRishon fell into self-love, a “sin” occurred, which in Kabbalah is called a punishment. And the punishment itself is his going through various difficult states in which he suffers and makes tremendous efforts.

But this is no longer a punishment; it is his correction. In other words, we evaluate these states according to how they feel to us rather than in relation to the goal. That is why it seems to us that the terrible state a person finds himself in comes as a punishment. But in reality, these are corrections.

Therefore, when we begin to experience these states, we must approach them from a spiritual perspective, in terms of the goal. If we transfer all these concepts from the realm of our animalistic perceptions into the realm of spiritual concepts connected with the goal, considering how things appear in relation to the Creator, we will see that they take on an entirely different picture and look completely different from how they appear in our world.

Each definition shifts from its place and exchanges places with another concept. Then, instead of punishment, we see reward; instead of reward, we see preliminary preparation that does not depend on the person at all; instead of sin, we see the beginning of a new, predetermined state, and so on.
[360878]
From the Daily Kabbalah Lesson 8/25/26, Rabash, “When a Person Knows What Is Fear of the Creator”

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Talks about the Steps of the Ladder, Part 273

Where Is the Action in Relation to the Intention? Is It a Result of the Intention?

An action is not a result of an intention. An action needs to come after the intention, but it might seemingly be completely unrelated to the intention. However, if not for the intention, we would not perform any action in life. That is very good, and is called performing a restriction (Tzimtzum), detaching ourselves from everything, finding a connection with the Creator, and afterward acting from within that connection. This is how we truly work. This is what we learn from the study.

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Question: I don’t understand: If something is impossible to achieve, then why is it forbidden?

Answer: The impossibility of something does not yet guarantee that I won’t want to achieve it. A prohibition implies that you must bring yourself into line with it. “It is forbidden” is a condition under which my corrected attitude toward these Kelim or toward this state corresponds to the prohibition.

That is, I must acquire such corrections that, even if it were permitted, I would myself establish a prohibition, taking the place of the Creator in relation to this subject. And then it would mean that I have corrected myself and risen to the appropriate attitude toward these vessels.

Question: So does this mean that all these restrictions, in essence, are given from above down as an example?

Answer: All restrictions are imposed from above downward as an example of the fact that we, for our part, must comply with these restrictions even in the absence of a prohibition. And this means that I am truly corrected. The Creator, who has no limits, imposes a restriction on Himself and contracts Himself. Despite the fact that this is very, very difficult for holiness, He still does it in order to allow me to achieve the same state.

And if I want to establish a relationship with the level on which He stands, I must also reduce my desire to receive, just as He reduces His holiness and light.

That is, I must reduce the Kli so that, relative to this stage, I act in the same way as the Creator, even if He does not exist. I came to the conclusion that this state is the most perfect. Thus, it is determined that at this stage I am in the stage of infinity; after all, every stage is perfection.

According to my Kelim, this refers to the revelation of Infinity to me, a part of the final state. However, how can I know which part it is? For me, this is perfection. And therefore, every stage, every state in the spiritual realm is perfect.
[360526]
From the Daily Kabbalah Lesson 8/16/26, Rabash, “What Is, ‘Return, O Israel, Unto the Lord Your God,’ in the Work?”

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Question: Where does the clarification of the concept of bestowal take place? Is it within the ego itself?

Answer: Of course. Within egoism we begin to sense that there is some other part in our heart, a point in the heart, that gradually expands and seeks to understand how it differs from the heart itself.

It wants to separate from the heart and see itself as something that does not belong to the heart. This gives rise to our our aspiration to clarify the concept of bestowal.

If this aspiration did not exist, that is, if the point in the heart had not slightly expanded, turning from a point into a small sphere, we would not feel any property in it, and therefore would not receive the corresponding illumination of the surrounding light, would not feel the difference between it and the heart, and we would have no urge to investigate it. It is precisely because we begin to investigate it that this question arises.

Moreover, to investigate it, or the Creator, or one’s neighbor is one and the same thing. For outside this point there is neither the Creator nor one’s neighbor. It is simply that two polar concepts are now forming within me: the heart and the point in the heart. Between them, I am, in essence, clarifying my “I,” which is located in the middle, as the future middle line. And if so, then I should already call my point in the heart by the name “bestowal.” Later, it will gradually become my right line.
[361591]
From the Daily Kabbalah Lesson 9/11/26, Rabash, Note 884 “The Rosh Hashanah Prayer”

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Question: Intention exists beyond the Machsom. Do we have any branch of intention here?

Answer: The intention for bestowal begins beyond the Machsom. Here, we undergo preparation. Therefore, the entire period, which may last many years, is called the time of preparation, a preparation for intention.

The fact that you begin to think about how you relate to the Creator is the beginning of a correct intention. Whether it is correct or incorrect does not matter. An incorrect intention is called Lo Lishma, for oneself, while a correct intention is Lishma, for the Creator.
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From the Daily Kabbalah Lesson 9/8/26, Rabash, “What Is, ‘Every Day They Will Be as New in Your Eyes,’ in the Work?”

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Talks about the Steps of the Ladder, Part 272

Why Is Intention Key?

Intention determines the quality of the action. However, intention without action, RABASH says, is like an angel and not a person. An intention without action leads to no change, improvement, or progress. What is an intention? It is when we have found the connection with the Creator in our heart and have brought the Creator into our heart. That is called “carrying out the intention.” What comes next? If we do not receive disturbances to this, we will not strengthen the intention, and then we will not progress toward the Creator so that He fills our entire heart and not only the innermost point.

What should we do? Once we bring the Creator into our heart, we must face life (work, family, friends, the study, and various matters) and deal with it together with this point. The point proceeds to receive disturbances, and if we overcome them, if we deal with these disturbances while still maintaining that same point of connection with the Creator, then the point grows into ten Sefirot. The growth of the point is considered us performing an action.

This is called intention and action, and we learn about it in a spiritual Partzuf. First there is the Rosh (head), where we connect with the Creator, scrutinize how much we can receive, bestow, and so on, and afterward comes the action, where we also add other desires to this and examine how we can work with them. All of these become ten Sefirot, a Partzuf.

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We see the extent to which a person is dependent on society in everything that society defines. Therefore, our choice lies in finding a suitable environment. I must not be satisfied with just any environment.

In one of his letters, Rabash gives the example of a tailor who finds himself among tailors who are not particularly skilled. If you want to become a true professional, you must be among the best craftsmen.

Suppose you have sewn some item of clothing. If you have done it well, they will tell you so; if you have done it poorly, they will explain in the finest detail what is wrong. In other words, they respect work done perfectly. Among such people, you too will become a specialist and will not tolerate any shortcomings. Everything depends on the environment.

Therefore, if you want to become a skilled craftsman, you need a society that demands precisely this in every respect, and then it will not be difficult for you. All our difficulties, all the problems that arise when we are incapable, lose our way, fight with one another and with our own desire to receive, are caused by the fact that we do not build the environment.

We should not feel any effort in our work if our environment is corrected accordingly, because, by my nature, I will want to do what is accepted in the group. Therefore, being concerned with one’s own spiritual advancement is nonsense, real foolishness. A person must be concerned with establishing the concept of advancement in the group to the degree he needs, and then he will realize it.

We are the direct result of all the desires, thoughts, goals, and the importance that prevail in the group. Therefore, if we are already speaking about correcting the Reshimo, this is accomplished only through working with the environment.

Here we see how correctly all these things are connected within a single topic that you are working on. You work on your attitude toward the group, which is, in essence, your attitude toward the Creator. In response, the environment influences you and awakens you once again to the same work.

In other words, you see that all the beginnings, all the forces, all the prerequisites, and everything that must be revealed at the end are contained in a single topic, and you do not need to scatter your efforts across numerous factors. You have only one factor in which you begin and complete all the work, all the efforts, all the corrections and the fulfillment of the Kelim.
[362768]
From the Daily Kabbalah Lesson 9/12/26, Rabash, Notes 882 “Rosh Hashanah”

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