In our world there are people who engage only in external actions. No illumination from above reaches them, and they do not perform any inner actions. So, what is the difference between those who engage in inner actions and those who engage in external actions? The difference is very simple; it is their correspondence to Abraham.

Question: But where can you find a point of connection between our external and inner actions so that there is some logic to it?

Answer: If you perform actions with your body without any connection to spiritual corrections, like a good Jew who does what he was taught, then you establish correspondence on your own level: Domem deKedusha (the still level of holiness). You perform corrections, but since it is the still level of Kedusha, it does not give you the opportunity to grow. Nevertheless, they are corrections.

The light came from above, clothed in matter, and within this matter the spiritual replicated. Thus, in this world there are still, vegetative, animate, and speaking levels, and on the speaking level there are people who are descendants of Abraham or Gerim (converts), whom we will discuss later.

Those who are on the still level possess sparks of Abraham that they do not develop; for example, the illumination from above that awakens one to spirituality has not yet come to them, and so, they perform correction on the still level of holiness.

It is still a correction; you cannot deny it. But neither can you live by it, that is, you cannot add anything to it, because the still level is characterized by the absence of spiritual life.

If you desire something more, then you must begin to add your own effort: take deficiencies as though from outside yourself, add your own contribution through the single point of free choice available to you, and thereby evoke an additional illumination from above, or absorb more of the illumination that comes to you. Then you begin to carry out the spiritual commandments, to work for the Creator.

You must distinguish between these two aspects, because Kabbalah is, in essence, work for the Creator. Otherwise, you observe the commandments simply as a person who was taught to do so. One does not contradict the other; both approaches are necessary.

However, to one who exists on the still level of holiness, it appears that you are negating that level, because for him only the first aspect matters; if something else is deemed important, then the first loses its significance.

We observe that those who truly begin to study the inner part begin to neglect the external part—to the point that a person who meticulously observed all the commandments, upon beginning the study of Kabbalah, suddenly forgets that he has anything at all that he must do. He still does certain things out of habit, but his thoughts are floating in the clouds, above. We see how much the material action becomes weakened—in work, in the family, in everything. A person who is completely attached to spirituality greatly neglects the material.

Those who say that one who studies Kabbalah does not observe the commandments in practice with the meticulousness required in this world, are seemingly right. We ourselves see that this is so; let us not hide what, in the end, actually happens.

It is necessary to clarify the reasons for this phenomenon: either, God forbid, we are studying something incorrect; or we are mistaken and are not studying as we should; or this is natural and perhaps it will later return in another form, on another degree, in another existence—together, both in the spiritual and in the material.
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From the Daily Kabbalah Lesson 7/2/26, Rabash, “What Does It Mean that the Torah Was Given Out of the Darkness in the Work?”

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Question: Why do we agree that some people engage in inner actions while others engage only in external ones?

Answer: Why should we agree or disagree with it? In spirituality, there is no such concept as agreeing or disagreeing. In spirituality, there is only the definition of the state in which I exist.

If a particular light comes to me and sustains me on a certain degree, then I am a “thief.” If a greater light comes to me, I become a “robber.” And if an even greater light comes, I become a “righteous person.” Everything depends on the measure of the light descending upon me.

You may lament, “Oh, I’m a robber!”, it will not help you at all because a state is a state. You can only give it a name; you cannot change it. If you want to deceive yourself, put the label “righteous” on it. It will not help, though perhaps it will make you feel differently.

“Why don’t we oppose this? Why do we agree with it?” I am speaking about the state itself, not about how I should react to it. Whether I want it or not, whether I agree or disagree, this is my state. This is how it happens: A person who begins to engage in the inner part almost completely neglects the external part.

Conversely, there are people who studied Kabbalah in the correct way and, as a result, neglected the practical commandments. Later, having forgotten what true study is and returned to some pseudo-system, they begin observing the commandments and become good Orthodox Jews. I see all these changes, the entire spectrum of possibilities.

Thus, I am describing a phenomenon without judging whether it is good or bad. You cannot say that when a lion devours its prey, it is doing something wrong. That is its nature, which dictates its actions. It is the same with us: every step we take at every given moment is dictated by our nature.

This has been known for many generations. There are many stories dating back three or four hundred years. For example, someone looked through a window and saw a Kabbalist lighting a candle at a time when it was forbidden. I do not think these stories are false or that they were invented by opponents of Kabbalah. I am saying seriously that such phenomena are well known. I have seen them and experienced them myself.

Why is this so? We will speak about that later. There is a reason for it and an intention from above. First of all, everything that happens is done from above. As for how we should relate to it, how we should behave, whether by adapting ourselves or by overcoming it, we will discuss that separately. But the phenomenon itself exists. This is not the army where you can simply say, “No, that’s impossible!” It exists, and first of all we must define the state and acknowledge the truth.

To study yourself, you must see yourself through someone else’s eyes.
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From the Daily Kabbalah Lesson 7/2/26, Rabash, “What Does It Mean that the Torah Was Given Out of the Darkness in the Work?”

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In the work, meaning when we want to come to work in order to bestow and not receive for ourselves, of course we must observe the 613 Mitzvot [commandments/good deeds] in actual fact.One who learns Torah but does not want to observe the 613 Mitzvot de facto, is learning knowledge, the way one learns external teachings (Rabash, “What Does It Mean that the Torah Was Given Out of the Darkness in the Work?“).

Question: Does this apply to us in the sense that a person who still does not observe the Torah and the commandments in practice is, in essence, merely “acquiring wisdom” rather than studying the Torah?

Answer: I can tell you, as I understand it, what Rabash most likely means, not as others explain it, but according to his own interpretation.

A person who studies the Torah is one who is learning to become like the giver of the Torah. But if he does not draw the guidance for becoming similar to the giver of the Torah from the Torah, then for him the Torah is merely a science. He is not studying it in practice. It is written: “Good is the study that leads to action,” but such a person does not come to action, to correction.

If the Torah does not lead to action, it becomes merely a science, mere intellectual knowledge. About this it is said: “Believe that there is wisdom among the nations of the world.” What a person studies from the Torah while wishing to remain a non-Jew is called a science. But if a person wants to become a Jew, even though at present he is still a non-Jew, that is, he remains in the desire to receive, then he is truly studying the Torah, not merely a science. One who studies the Torah seeks through its illumination to attain the lights.

An action is called the correction of the screen over the desire to receive. Action is the fulfillment of a commandment. You take an evil desire and transform it into a good one. Therefore Rabash says that the commandments of the Torah consist first of 613 counsels (Eitin) for correcting the soul, and then 613 commandments (Pekudin), through which these corrected parts are filled with the lights.

In the end, after you have corrected and fulfilled all these commandments, all these parts, and filled them with the light called the Torah, you are rewarded with the general Torah. And when you come to the correction of the entire vessel, and the truly all-encompassing light is revealed to you, this is called Kadosh Baruch Hu (the Creator).
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From the Daily Kabbalah Lesson 7/2/26, Rabash, “What Does It Mean that the Torah Was Given Out of the Darkness in the Work? ”

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Question: At the very end of Ecclesiastes, it is written: “The end of the matter, everything having been heard, fear God and keep His commandments, for this is the entire man.”

Could you explain these two principles? “Fear God.” What does that mean? For a person, fear is usually perceived as something negative.

Answer: “Fear God” means: do not let your egoism dominate and push you into all kinds of unnecessary actions. And “keep His commandments” means: follow His instructions.

Question: Which instructions?

Answer: Those instructions that apply in our world, what we see in our world. Build a normal path for yourself that you can proceed along calmly. There is no need to constantly stir everything up. Do not think that you are about to create something entirely new.

Question: Please explain that a little more. I understand not taking what belongs to others and following my own path. But what does it mean to follow my own path? How do I know what it is?

Answer: It means following what appears to you as common sense. Develop it, and with its help, you will walk correctly on the path of life.

Question: Does common sense mean normal, warm relationships with other people? That there should be love, not something excessive, but something sufficient and genuine?

Answer: Yes.

Question: So, creating such a warm circle around us, is that common sense?

Answer: That is common sense.

Question: If a person follows this approach, is that what is meant by “Fear God and keep His commandments”?

Answer: Yes.
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From KabTV’s “News with Dr. Michael Laitman,” 5/27/26

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Question: When a person checks his desires, do they refrain from using them?

Answer: A person who uses their desires discerns which of them they can use and which they cannot. This distinction is referred to as commandments or instructions on how to carry out a correction within each specific desire.

There are desires you can perform corrections in; these are the performative commandments, positive commandments. There are desires that pertain to the fourth phase; these are the prohibitive commandments, negative commandments. Regarding the latter, only one action is possible: not to use them.

There are 248 performative commandments and 365 prohibitive commandments. The 248 primary desires of the soul are desires with which it is possible to work for the sake of bestowal in various forms. And the 365 desires that belong to AHP, to the structure of the soul from the Tabur and below, can only be restricted. These commandments are called prohibitive.

“Prohibited” means “do not use.” These desires must only undergo restriction. That is, you decide that they cannot be applied since the manner of their use cannot connect you with the Creator, because there is not even a spark of bestowal in them. They cannot grasp the qualities of Bina. From the sparks that are in them you understand that there cannot be anything in them more than your decision not to use them.

By carrying out this investigation you determine the difference between the second and the fourth phases and see that the fourth phase is opposite to Bina. Then you decide that you will not use these desires. And for more than that you are not capable. The true Bina cannot unite with the true Malchut.

We must understand that two such qualities cannot unite, they are so opposite. This can never happen. Between them there can be a connection which gives you the possibility to decide how opposite they are and how to separate from them.
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From the Daily Kabbalah Lesson 4/23/26, Rabash, “All of Israel Have a Part in the Next World”

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Question: Who is the Hasid about whom it is said that he “goes and does”?

Answer: In Kabbalah, the word “Hasid” is not someone who belongs to a religious community, but to the quality of Bina, specifically Hesed (loving kindness) or the light of Hassadim. From this the word “Hasidism” originated.

If a person performs actions in order to advance himself toward the quality of bestowal and to acquire it through his own efforts, he is called a “Hasid.” This applies both to the intention and to the action.

Question: Is there any connection here with the washing of the hands with water, “Netilat Yadayim”? In Rabash’s article “What Do the Four Types Who Go to the House of Study Mean in the Spiritual Work” it is said that the Hasid has no hands. And since water symbolizes the quality of Hassadim, can this be connected with the washing of the hands?

Answer: “Hands” (Yadayim) here are called the vessel (Kli) of reception. A person does not want his vessels to be received for his own sake. He wishes to correct them so that they will be holy. This correction, called “washing of the hands” (Netilat Yadayim), is carried out by the fact that he takes the light of Hassadim, corrects the receiving Kelim with its help, and then he is ready to receive for the sake of bestowal.
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From the Daily Kabbalah Lesson 4/11/26, Rabash, “What Are the Four Qualities of Those Who Go to the Seminary, in the Work?”

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We are constantly advancing. In reality there is no turning back and no descents on the spiritual path. Ascent is taking place all the time, although it can be either in the Kelim or in the lights. This is how we should think, and this is what is really happening.

If it seems to us that we are falling, this is not a descent, but rather an accumulation of empty Kelim that later will receive their fulfillment. In this constant forward movement, a person needs absolutely everything they have. It may seem to you that something is hindering you on your way, but in reality, you are unable to advance without your “Pharaoh,” without egoism.

Pharaoh is all your Kelim. If they are not corrected by you, then what are you going to use for your advancement? Every time you take from him, correct it and advance. All the obstacles that exist in your head, along with the sense of powerlessness you feel, occur precisely when you are obtaining new, empty Kelim. However, this is an acquisition, and you must remember this,  you must believe in this, even if you feel that it is literally death: They can kill me, but I am unable to move.

Do you think that someone is going through this path in a different way? I used to have states when Rabash would call me and say “you should come.” But I was sitting home and crying because I was unable to move a bit and leave the house. I was not capable of getting up, getting in the car, coming to him, and taking him for a walk to the park.

Different things happen to a person, he goes through a great variety of states. We have to believe, just believe, that difficulties help because we are unable to see or know. Later on, you reveal that this is what happens, after all, you can justify everything only later.
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From the Daily Kabbalah Lesson 3/22/26, Rabash, “What Is the ‘Bread of an Evil-Eyed Man’ in the Work?”

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Each new level we attain signifies that a person has corrected themself by rising to it, and has thereby fulfilled a commandment. Therefore, the number of levels corresponds to the number of commandments: 613 plus another 7 commandments instituted by the sages.

A person rises from degree to degree by virtue of the Exodus from Egypt; therefore, we attach the remembrance of the Exodus from Egypt to many commandments, since it is the foundation that allows us to begin spiritual actions called “commandments.”

We are not speaking about the commandments known to us in the material world (simple movements of the hands, feet, or tongue), but about spiritual actions through which a person fills himself with the upper light.

In the absence of a screen (a spiritual filter that would allow the upper light to enter within us), for now we can draw it toward ourselves through the study of the books. It reaches us in the form of surrounding light that gradually purifies and corrects us. The same actions can be carried out not only through study, but also through real deeds.

On the holidays, such as Pesach (Passover), which brings us goodness, there are specific surrounding lights, and here the participation of a person in preparing the festive event is important, specifically physical participation, carried out in unison in the whole nation.

But in addition to the general participaction, we must have an intention: the desire to attain the essence of the holiday, to ascend to the level of Pesach, so that what the event known as the Exodus would actually happen to us. Depending on the correct direction of the pre‑holiday preparation and the sincerity of the intentions, a person can merit very great surrounding lights even at the stage of preparation for the celebration.

That is why we try so hard: everyone wants to take part in this work and loves it because it gives a greater spiritual result than study.

Baal HaSulam and all the Kabbalists who preceded him singled out Pesach and Sukkot from among all the holidays. Pesach corresponds to the exodus from this world into the spiritual, to entering eternity and perfection, which, in essence, everyone wants.

And Sukkot is the “cloud of His Glory,” that is, a cloud, a Sukkah, a shelter: All this is also surrounding light that comes to a person and corrects him. The principle remains unchanged; only the conditions in which a person’s soul is found change. Therefore, in our world these holidays, these spiritual states, manifest in various forms and modes of expression.

On Sukkot the surrounding light acts differently, because the soul is already on a higher level, whereas Passover is truly the exodus from our state to the light.

Therefore, every time a person takes part in lessons or in work, it is desirable not to forget that everything that happens to them, all their efforts, require an accompanying intention: one undertakes these actions in order to come out of this world into the spiritual world, to feel the upper reality. Then these efforts accumulate and bring a person the holiday of Passover.
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From the Daily Kabbalah Lesson 4/1/26, Rabash, “Why the Festival of Matzot Is Called Passover”

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But because we were given the Torah and Mitzvot to keep during the concealment, we can keep them in utter simplicity, and say, “If my aim is to bestow, why should I mind what taste I feel?” (Rabash, “The Measure of Practicing Mitzvot [Commandments]”).

We must reach a state where it does not matter to us what state we are in. The main thing is to be aware, to be in a certain feeling, that I am connected with the Creator, that I am moving toward Him. I must come to a point where this becomes more important to me than all the feelings in my sense organs

Question: So how does one “simply perform” the commandments in practice?

Answer: Precisely like this, without any cleverness. It must be clear to me in my feelings. “Simply” is not a concept that describes understanding. I am a desire to receive, not an intellect, not a computer. Therefore, I must feel the commandments within my desire.

Question: And if I am not able to?

Answer: Everyone is capable, you simply have not attained it yet.
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From the Daily Kabbalah Lesson 3/23/26, Rabash, “The Measure of Practicing Mitzvot [Commandments]”

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Every commandment is a correction of a particular desire in the soul in which I reveal the Creator.

There is no connection here with the commandments that a religious Jew performs in this world. He is simply working with his hands and feet; whereas, we are speaking about actions that we carry out within the desire, even if there is no body, only the desire without the body.

If I carry out actions in this desire, they are called spiritual. If I perform actions with the body, this is a different work called “the opinion of the common people,” which is opposite to “the opinion of the Torah.” One is completely opposite to the other.

The only thing we need to do is to come to connection with the Creator and constantly apply efforts for this. “He and His Name are one,” “There is None else besides Him”—only this. If, despite all the disturbances, we try to be connected with this with the help of the environment, the group, the books through which we study, then this is called that we are fulfilling the commandments.

What else must a person do? What other external actions? The Torah does not speak about this. It speaks about the inner development of a person, about the revelation of the Creator to the creatures in this world.
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From the Daily Kabbalah Lesson 3/23/26, Rabash, “The Measure of Practicing Mitzvot [Commandments]”

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