Question: Why does a Kabbalist, who sees reality from the Creator’s perspective and justifies Him, hold such a firm view that we must defend ourselves against enemies, both internally and externally?

Answer: You are essentially asking: “If you are a Kabbalist and are on the other side of the Machsom, then you see how everyone relates to each other with love, and that the enemy does not kill me. On the contrary, he is ready to kill himself in order to relate to me correctly. But if such an enemy actually comes to you now, what will you do?”

In which reality do you exist? Is it the one you perceive in the spiritual realm or the reality of the physical body? Can you combine the spiritual world with the material one or not? You cannot. In the material world, you must behave according to material laws, the laws of bodies; and in the spiritual world, according to spiritual laws.

This confusion will still continue. The world has not yet reached the state of final correction, and therefore there is a difference between the behavior of the body and spiritual behavior. That is why Kabbalists, despite already being on high spiritual levels, still fall ill and sometimes die terrible deaths. In this world, they also suffer greatly from attacks and slander against them. One is not connected to the other, because the world itself has not reached final correction.

When the whole world, that is, the collective awareness of all humanity, crosses over to the other side of the picture, aligns with the Creator, and merges with Him… What does it mean to merge? It means that from your own viewpoint, you move to His viewpoint. And this means that you have drawn closer to Him, merged with Him. You have corrected your attitude toward reality, and now you are like Him.

If everyone does this, then the two sides of a single embroidery (the front and the back) will merge. They will become as one with respect to all the souls of Adam HaRishon, with respect to our shared perception of reality.

And then all of us will have a common view with the Creator; we will be together with Him, in other words, in the state of final correction. Then there will be no difference between the spiritual and the material, neither in bodies nor in souls.
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From the Daily Kabbalah Lesson 4/15/26, Rabash, “What It Means that the Generations of the Righteous are Good Deeds, in the Work”

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On the spiritual path, we need both ascents and descents. We must go through all these states, and preferably as quickly as possible. The speed we pass through them depends on our efforts, on how much we invest into work and study.

The group has a huge reserve of strength, and anyone who really wants to join it and earn the right to use its strength should try to connect with it as soon as possible through their work, studies, and the right intention. Then the realization of the greatness of the Creator, the exodus from Egypt, the importance of entering spirituality—the entire spiritual mindset he group possesses will pass onto him, and he, too, will earn the right to come out with everyone else.

For although Moses comes to Pharaoh and battles him, it is Moses alone who is connected to the Creator. A single point in the heart connects a person to the Creator, while the rest of the people do not understand what is happening at all because everything is done in the dark and in a hurry. Moses tells them, “Go and take the Kelim from the Egyptians, we will escape from here at midnight.”

The people simply listen and obey him, and by doing so, they merit being freed from bondage and getting out of Egypt. Therefore, we must understand that we do not need our entire physical being, down to the very bones, to strive to reach such a state; this is not yet Gmar Tikkun, but only the very beginning of the path.

Only one point in me speaks to the Creator during the exodus from Egypt, and all my other points, like the “people of Israel” in relation to Moses, only obey it.

Similarly, a person who is part of a group should annul to it so it can pull him out, and help him move along with it from the current state to a more elevated one.
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From the Daily Kabbalah Lesson 4/8/26, Rabash, “Come unto Pharaoh – 2”

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Question: Can it be that the pull toward spirituality comes to me not from the evil inclination, but from the good one?

Answer: Why would it? Where would a person get a good inclination from?

Comment: Maybe it can happen by chance.

My Response: What does “by chance” mean? If all of me is the result of the shattering of the vessel, which was completely broken, how is it possible that there is something good in me?

Comment: But I have a point in the heart.

My Response: The point in the heart is not considered something “good.” It does not draw me to good things. It draws me to pleasures that lie outside the framework of those pleasures that clothe in me as money, honor, knowledge, and so on. Toward pleasures, what is good about that?

Is a simple attraction to greater pleasures called “good”? A person lives, and a thousand dollars a month is enough for them. Suddenly they develop a desire for a hundred thousand dollars a month, and they go out to steal. They are drawn to something greater, so what? Does that mean that striving for something greater is good? If you have a screen, that is good, but if you do not have one, that is bad.

A greater desire to receive in itself is not called good. Yes, it is something necessary that must be revealed along the path, but do not assign it a plus, as if it were positive. It is still a question to what extent we can make something positive out of it.

A simple attraction to something greater can be very bad. “Sit and do nothing, it is preferable.” There are many such sayings. And what do we say? Remain in restriction until you have a screen in order to act for the sake of bestowal. Awaken the desire to receive only to the extent that you can use it for the sake of bestowal.

What does “good” mean? Is a heap of the desire to receive good? If the goal of creation is to adhere to the Creator, and not simply to sit on a sack of desires that have no correction, then why is that good? It is better to be partially in holiness than completely in the Klipa; that is what I understand as good, and not the opposite.
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From the Daily Kabbalah Lesson 4/9/26, Rabash, “It is Forbidden to Hear a Good Thing from a Bad Person”

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Preparation to the Lesson

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1st part of the Lesson — Writings of Rabash, Article 19 “Concerning Joy” (1986) (2.7.2003)

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2nd part of the Lesson — Writings of Baal HaSulam, “Study of the Ten Sefirot,” Vol. 2, Part 5, Item 46

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3rd part of the Lesson — Studying with Friends

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“Law” means that it is above reason, and the intention pertains to faith, and by faith above reason he becomes Israel. Conversely, before he was rewarded with faith above reason, he is regarded only as “sacred still,” called “dust” (Rabash, “What Is the Difference between Law and Judgment in the Work?”).

In this article Rabash describes two states in our work. The first state is called “law,” defined by conditions it is impossible to enter spirituality without. These are what is called Mitzva (commandment), Emuna (faith), Tzedakah (charity, giving), and Malchut Shamayim (the Kingdom of Heaven).

At first, these conditions are accepted by us as “an ox to the burden and a donkey to the load,” since a person feels no taste or joy in the work, only heaviness and unpleasant sensations. Working against the desire to receive is very difficult, and most importantly, we do not see what we are doing or for what purpose. Everything happens this way because we must exit the will to receive.

All our efforts are devoid of taste, conscious awareness, and apparent meaning and are carried out “above reason,” literally by coercion, so that we do not feel any spiritual pleasures that might tempt and pull us away from our current point into the Klipot (shells or forces of impurity) rather than holiness. In other words, so that we will not desire spirituality for self-enjoyment more intensely than during the initial awakening from above.

To prevent us from seeking to attain spirituality “for the sake of self-enjoyment,” we are shown (or made to feel) as though there is no flavor in it at all. But if you still wish to draw closer to it, then try to do so without any feeling of taste or joy. How? According to the law of faith above reason.

What is this law? For Malchut, which is entirely the will to receive, it is necessary to establish conditions under which this desire will no longer operate in its usual mode, but will perform actions without receiving a reward, like “an ox to the burden and a donkey to the load.”

How can one work against one’s own nature? If we were able to do this, then we could already enter the spiritual nature and begin the second part of the work, called the revelation of the lights, joy, and the first nine Sefirot that are above Malchut. Strength is required to carry out these laws in Malchut, and only afterward to attain the fulfillment of the Torah.
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From the Daily Kabbalah Lesson 4/17/26, Rabash, “What Is the Difference between Law and Judgment in the Work?”

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Question: In contrast to the point in the heart, does the “Aviut” (thickness, coarseness) of the desire to receive also grow?

Answer: Naturally, the Aviut of the desire to receive grows opposite the point in the heart. Initially, you connect with this point, while the Aviut, the force of desire, is still concealed.

However, when you begin to sense fulfillment in this point, one that reveals the greatness of the Creator to you, the question of how to handle His greatness arises. Do you need it for the sake of self-enjoyment and comfort or do you view it as a means for further advancement, where you close your eyes, and choose not to see His greatness, but use it exclusively for further spiritual advancement?

If after receiving inspiration you do not go to the group with it but only fill yourself and enjoy it, then immediately a void is revealed within your Kli. A similar phenomenon occurs whenever we fill ourselves for the sake of receiving. I received what I strongly desired, yet I find myself empty once again; the air has escaped, and I am empty once more.

The same thing seems to happen to you in spirituality as well and you begin to feel the emptiness even more than before: You have expanded your Kli, filled it with an awareness of the Creator, only to find yourself emptied of this vast newfound awareness. “Never have I have felt so empty, never have I suffered so intensely! Is this what spiritual advancement is? You ask yourself. “Is this the Torah and is this the reward?”

This happened because you failed to notice that critical moment when you began to derive pleasure from your state rather than using it effectively to further your advancement. Learning to discern this is a very long, difficult, and complicated process. As one learns, one eventually becomes sensitive to this point.

After establishing contact with the Creator, a person is literally at the peak of understanding regarding what one is doing with this connection, whether one using it for one’s own benefit or whether one is truly channeling every awakening, every ascent, and all the strength one has received into further advancement in order to eventually acquire the intention to please the Creator. Basically, throughout our journey in the dark, we study how to sense this point.
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From the Daily Kabbalah Lesson 4/17/26, Rabash, “What Is the Difference between Law and Judgment in the Work?”

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Question: Can we say that the creation is a psychological force and the Creator is a spiritual force?

Answer: I do not want to use definitions such as “psychological,” “spiritual,” “material,” and so on. What does psychological or not mean? It is a person’s attitude. You may call it psychological, but this is not human psychology. You see the world from another side according to the extent to which you yourself are in the intention for the sake of bestowal.

How can you see a taxi driver, striving to earn from others, as someone helping everyone with love, if you do not have the corresponding vision? You will not see him that way, because what you reveal in reality corresponds to your own qualities. Change yourself, and the world will change. Do not demand that the world change if you do not change yourself. That will never happen!

The conclusion is simple: work on improving yourself, and then everything will change. The world depends only on your own change, not on the change of others. You will discover that they do not need to change at all.

The whole world is in final correction, the entire world! And you are only now revealing this: “Imagine that, I did not know! They also do not know, but I already know!”

In the article “Two States” in the book “Shamati,” Baal HaSulam writes about this: then a person sees that the holy Shechina is clothed in the whole world, and everyone is engaged in bestowal and exists in a state of stillness.
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From the Daily Kabbalah Lesson 4/15/26, Rabash, “What It Means that the Generations of the Righteous are Good Deeds, in the Work”

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Preparation to the Lesson

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1st part of the Lesson — Lesson on the Topic “Lag BaOmer” (5.2.2018)

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2nd part of the Lesson — Studying with Friends

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Comment: As I cross the Machsom, I begin to justify the Creator. But I see that people still hate each other.

My Response: No, then you will see that everyone loves each other like brothers.

Comment: This is from the Creator’s side, not mine.

My Response: What does from the Creator’s side mean? For example, you can see that a taxi driver who wants to make money is actually trying to help everyone and take everyone where they need to go, and thinks only about this. The fact that he gets paid for it and yells at everyone is because he misunderstands his state. You see that he is a puppet, doing it unconsciously. But he executes acts of love.

Question: This is from the Creator’s side, but what does it look like from my side?

Answer: This is not from the Creator’s side. You are saying that the taxi driver is not aware of what he is doing and he thinks he is driven by the desire for profit.

But if you look at it from the other side, the picture looks completely opposite.

Comment: This is not clear.

My Response: This is not clear, but it is true.

Believe me, the world looks completely different depending on our attitude toward it because it does not exist. It is a product of our attitude toward it.
[355556]
From the Daily Kabbalah Lesson 4/15/26, Rabash, “What It Means that the Generations of the Righteous are Good Deeds, in the Work”

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Every time we make efforts in observing the law of “faith above reason,” that is, in working against our desire, then no matter how tired we are, whatever unpleasant sensations we experience, and even if we see no worthy reason to justify our efforts, more and more burden is added on us. The load is made heavier so that we will ask the question: “Who is the Creator?”

According to the measure to which a person has reached this question, he can accordingly grow, inclining either to the side of Pharaoh or to the side of the Creator. If we are already given the possibility to ask “Who is the Creator?” more and more each time, and despite the unpleasant and hard‑to‑bear sensations, we still again and again ask it and, on its basis, advance, then we accordingly rise to a higher degree.

Therefore, the question “Who is the Creator?” never arises in secular or religious people. It cannot even be placed before them. Only to those who must advance in personal connection with the Creator does He send this question, so that a person will know exactly what he wants, which particular quality he must attain, and to what he must become similar in order to draw closer to this quality.

Therefore, all the obligations, all the burdens in observing the laws, in fulfilling the conditions established by our teachers, which are called “commandments,” are for us so far only indications: “This is how it happens, and that is all.”

Why “this is how”? Because you do not yet feel any taste in them. You are not yet allowed to see what is contained inside, since your will to receive would immediately take it for itself. And then all your work would be deprived of advancement, of elevation above Malchut and of aspiration toward the nine first Sefirot.
[355610]
From the Daily Kabbalah Lesson 4/17/26, Rabash, “What Is the Difference between Law and Judgment in the Work?”

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