Question: What does the external part of the Torah mean?

Answer: The external Torah does not address correcting the intention to receive for oneself into the intention for the sake of bestowal. In other words, a person performs external actions while neglecting internal ones; they do not work on their desires. Their actions are purely external.

Unlike Kabbalah, all world religions invariably include certain external actions, such as rituals. I say unlike because we have complete correspondence between external actions and holiness (spiritual actions). Each external commandment corresponds to a specific spiritual action and has a spiritual root.

Yet, external actions alone do not bring any correction to this world. Therefore, Baal HaSulam writes that if we added internal correction of our desires to our external actions, as it is written: “I created the evil inclination and the Torah as a spice,” and used the Torah for its intended purpose of correcting our egoistic nature, we would transform from mere Jews into the people of Israel.

Currently, we are not yet a people. The nation of Israel (Yashar El—straight to the Creator) is a group of people connected to the Creator. By becoming the nation of Israel, we would receive the place intended for us and belonging to us according to our spiritual root.

The spiritual forces currently descending upon this land do not align with our spiritual state. Today, we are worse than all other nations in terms of our behavior. This means that our place is not in the land of Israel, but among them. They are oppressing us, and we deserve it. This is why we feel so bad on this earth.

Today, this geographical location does not correspond to our spiritual level. We are not corrected to correspond to this place and have no choice but to correct ourselves. There is no other way. In other words, we cannot exist—not as a nation nor can we organize ourselves as a nation in this or any other place—unless we correct ourselves.

The concept of GE (Kelim of bestowal) can only exist in a corrected state, for the sake of giving. AHP can function in any state: corrected or not. Uncorrected GE is impossible; it simply does not exist in reality.
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From the Daily Kabbalah Lesson 6/23/26, Rabash, “What Is the Importance of the Groom, that His Iniquities Are Forgiven?”

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Question: How can I protect myself from a sense of hopelessness when I think that everything comes from above and nothing depends on me?

Answer: No, if I think that everything comes from above, such an approach will not solve my problems or free me from my work.

All states are sent to us by the Creator; I must relate to this as a cause. But afterward, the Creator requires me to work both internally and externally. Just as I relate to my inner enemies and those who hate me, so too should be my attitude toward them in the external world.

The external must correspond completely to the internal. If you were to deal with the enemies within your soul, you would immediately see changes in the external world.

Gradually, people discover that there is no external solution to this problem. If you are unable to descend to a lower degree, to dig deeper, and see the true cause, then only crazy ideas come to your head and nothing more. There is no solution.

A person who does not descend to the level where the causes are revealed simply burns through life; he remains an animal. And no matter how much suffering he experiences, he will not achieve anything. He will live or be killed, but he truly lives only when he begins to connect all his states with the Creator, but only in a purposeful way. This is what all our work consists of.

Through these states, we gradually come to understand the necessity of revealing the divine. This is already a lower degree, when you do not want the Creator to reveal Himself as the one who brings evil, and then you establish connection with Him. A demand develops to perceive the Creator as a good cause rather than an evil one, and not because you feel bad. You simply do not want to relate to the upper force in such a way.
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From the Daily Kabbalah Lesson 6/23/26, Rabash, “What Is the Importance of the Groom, that His Iniquities Are Forgiven?”

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Question: It is written at the end of the Introduction to The Book of Zohar that all the troubles in the world come from those who are obligated to engage in the inner part of the Torah but instead engage in its external part. How should we relate to this?

Answer: First of all, look at yourself and see that you, too, are engaging with the external part. There is still an inner part that you have not yet attained and with which you are not yet engaged.

What benefit will I gain from looking at others and blaming them? Am I pointing a finger at someone from the Ministry of Education to the ultra-Orthodox or religious-Zionist educational systems? What will that achieve?

I can accuse anyone I want, but what good will it do? How can I act in a practical way, according to my abilities, as a part of the order, the pyramid that Baal HaSulam speaks about, so that the system functions correctly? Will blaming someone else correct either them or me? All it will give me is pride and contempt.

We have received direction from above, we have, unlike those who do not know where they are. I cannot say anything bad about them; they are like infants. But about myself I can say that if I understand something, then I am obligated to act in accordance with it one hundred percent, as much as I possibly can.
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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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Comment: We talked about the idea of striving to work for the sake of bestowal, and to focus on this only in relation to the group.

My Response: I am not saying that you should strive to work for the sake of bestowal outside the group. No, you should do this within the framework of the group. However, the structure of your soul encompasses a much broader spectrum. You must not forget that the mission entrusted to you is not merely to “bestow to the group,” but to lead to universal correction.

It is not a matter of working for the sake of bestowal for all humanity, you have nothing to give them! Nevertheless, you must realize that you bear responsibility for what is happening to humanity and to your people.

You are looking for something to ask for, something to think about. Read the end of the “Introduction to The Book of Zohar,” and you will see that all troubles stem from you, and then you will have something to ask for. I hear that you do not know what request to turn to the Creator with! If things are so good for you, look at what is happening outside.

By yourself, you may be righteous and be in a state of Hafetz Hesed (desiring nothing for yourself), but know that you bear guilt for any misfortune that happens in the world! It is your fault because you received the key to solving problems, and other people do not know anything about it, they did not receive anything like that.

Therefore instead of thinking that you are righteous, and that you are entitled to a reward, you can come to a truer realization: that you are wicked, and that you deserve the same suffering that all humanity experiences. For in the end, since you have received this knowledge, the responsibility rests upon you. As Baal HaSulam writes that we cannot save ourselves from judgment.”
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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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Question: How does one gather all their aspirations toward the Creator?

Answer: A person cannot gather all their aspirations toward the Creator alone. If we have a certain reservoir of constantly replenished efforts and we make sure that it is constantly preserved and grows, then we can do this.

Take an ordinary prayer book and you will see that it is arranged as though one among many is addressing the Creator. Everywhere it says “we,” “we,” “we”… This is how the Kabbalists, members of the Sanhedrin (Great Assembly) composed it for us before the exile. It sets forth the correct attitude, in the correct form, and according to these stages, an appeal to the Creator.

Thus, all of this is the work of a person from the collective toward the Creator. Otherwise it is impossible. There are certain very specific prayers in which a person addresses the Creator alone. But even in this case, he addresses Him as a representative of society as, what is called, a messenger of the society. It cannot be so that he makes an address entirely on his own.

There is no other nation so unified by its animalistic nature as the Jews. Any other nation can live separately, one part here, another part there. But this nation, by its very nature, even when scattered throughout the world, preserves the ties between its parts.

The same applies to the matter of their own country and of unification. There are many nations whose countries barely manage to sustain their existence, nations who do not feel connection to all the institutions of the state. But for us, this is ingrained in our nature.

We simply cannot do without it: without organization, without unity, without being bound together into a certain mechanism, truly as a nation. And all this is because, at the very core, lies a spiritual nature.
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From the Daily Kabbalah Lesson 5/22/26, Rabash, Letter 59

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In the spiritual sense, Jerusalem is the point of connection between the souls and the upper system. If we speak of the city itself, it is completely unique and has a special status for Israel, because it is the place where the Temple Mount is located and where the Temple stood; it is the symbol of the connection of this world with the upper world.

Jerusalem is a symbol of unity. And it is known that it is precisely unity that makes the people of Israel special and chosen. Without it, our people would not have attained the degree of Bina, of bestowal, which is symbolized by the number 40 (the forty years of wandering in the desert), and the land of Israel, which means straight to the Creator (Israel, Yashar‑El).

All this became possible thanks to the work they carried out, through their ascents and descents and through overcoming all kinds of obstacles along the way.

When we work against egoism to foster our connection, we attain a desire directed to the Creator; this is a state collectively referred to as the “land of Israel.” Subsequently we arrive at a special, perfect city (Ira Shlema), called Jerusalem (Yerushalaim).

Within this city lies a mountain (Har), that is, a special set of doubts (Hirhurim) through which we acquire the vessel of receiving for the sake of bestowal (the First Temple), followed by the vessel of bestowal for the sake of bestowal (the Second Temple).

All these spiritual states are attained only by unity. We are not speaking about stones or a geographical location, but rather of the Jerusalem within the heart, that is, the process of constructing a relationship defined as perfect awe or the perfect city (Ira Shlema). It is the place of connection between us and the upper force, the Creator.

Everything is expressed through unity. Where there is unity, there is the land of Israel, Jerusalem, the Temple Mount; but where there is no unity, none of these things exists either. Therefore do we truly reside in the land of Israel and in Jerusalem today?

Strictly speaking, no. For now, these are only potential concepts intended to direct us toward attaining their essence, that is, correct connection. Only then will we find ourselves in the land of Israel, in Jerusalem, and upon the Temple Mount.

Baal HaSulam explains that we were granted the land of Israel for a time as an opportunity to realize our unity and attain redemption, that is, the revelation of the upper force. Redemption is freedom from one’s egoism—for each one individually and for all of us together.

Therefore, our primary task lies in working toward unity against egoism. In doing so, we will reveal Jerusalem in our heart along with all the other, deeper, inner qualities that will manifest within it.

“Jerusalem, built like a city which combines in fellowship, the city which confers fellowship on all of Israel” (Rabbi Yehoshua ben Levi ,Jerusalem Talmud, Tractate Chagiga).

This means that if we attain the spiritual state called Jerusalem, we become a single people of Israel, as if one man. In this lies the symbol and the essence of Jerusalem. Nowhere else, in no other nation, is there such an approach. Because in the people of Israel, everything is always revealed only through unity—without which there is no people of Israel, no land of Israel, and no Jerusalem.
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From the Daily Kabbalah Lesson 5/24/17, “Jerusalem Day”

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Do the nations of the world (AHP) agree to correction? Yes, but this consent emerges under the influence of the upper light on them. The AHP itself cannot draw down the light. Therefore, it is said that Israel serves as the light unto the nations of the world.

If Israel (Galgalta veEinaim) draws down the light and examines itself, then accordingly those parts that cannot be corrected in this form feel how they can really be corrected.

There are parts that attract light and there are parts that will be corrected when these lights come together. The GE, Israel, attract the lights, and when these lights assemble, they will correct the AHP.

Is there a place for mutual work here? I think so. What does mutual work mean? Perhaps it is the work of overcoming the resistance of the desire to receive to the process that is taking place inside us.

We see it from the outside, in the material world. The peoples of the world are opposed to the existence of Israel; they do not desire it. They perceive the GE as a superfluous element that dominates them, and does nothing to benefit them. This necessitates analysis.

Since the most crude Kelim require correction, vessels of reception, they feel the need for correction more than Israel does. Of course, the pressure comes from them.

What is the fundamental problem of our world? It lies in understanding and internalizing what is really taking place, in perceiving reality correctly and participating in the process in the proper manner, specifically by compelling the people of Israel to do what they are charged with. In essence, the nations of the world are already engaged in doing this.
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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: What is the meaning of the holiday Lag Ba’Omer?

Answer: Lag Ba’Omer is a special holiday; it is a festival of light, the day when Rabbi Shimon bar Yochai, the author of The Book of Zohar (a work unparalleled in all generations of humanity), passed away from this world.

Within this single book, all the laws of the spiritual world are described, together with the entire network of connections that governs us from above, and determines the whole process we undergo in this world.

The spiritual world is the upper system that activates our world, which is completely governed from above. Our entire world emerged from a single point of the Big Bang, expanded, and developed over 14 billion years.

In the course of this evolution, the Earth was formed with its solid crust surrounding a raging fire. The cooling of this crust allowed life to exist on the surface, together with all surrounding nature.

But the question is not how the still, vegetative, and animate levels developed, but how we develop and where we are heading. This is what The Zohar speaks about. It truly speaks about everything, including the formation of the upper worlds that influence and govern us.

This can also be seen in The Zohar and in the writings of Isaac Luria, the great Kabbalist from Safed in the 16^th century. Therefore, the wisdom of Kabbalah has much to say about the counting of the Omer (Sefirat HaOmer). But in essence it speaks about the correction of a person who must transform himself to become a spiritual being.

Question: What must he correct?

Answer: It is written: “I have created the evil inclination, and given the Torah for its correction, for its light returns to the source.” We are initially created from the evil inclination, an egoistic desire to receive, and therefore we consider only ourselves, not others. In this form, the world exists, and we see where it is heading.

The purpose of creation is, that through the process of our development, we eventually come to the realization that our ego, our egoistic desire to enjoy, is actually causing us harm; that we have reached a dead end in development and are no longer capable of moving forward; that we are destroying our lives, our families, and the lives of our children, with no hope for a good future.

Comment: This resembles the current situation in Israel.

My Response: Indeed. But all of this is intended to bring us to a state of repentance regarding our egoistic development, to make us realize that our ego is an evil inclination that is leading us to destruction.

At that point we come to feel a need correction: “How can we correct our nature? How can we treat others with friendship? How can we live in love, unity, and bestowal?” This is the only way can we exist in an integral world, a world where we are all interconnected and mutually dependent. How can we be connected if we are mired in mutual hatred?

In such a state, the wisdom of Kabbalah is revealed; it explains what the Torah truly is. For this very reason Kabbalah is referred to as the true Torah. It is through this science that we learn how to correct ourselves. To correct oneself means to relate to others according to the main rule of the Torah: “Love your neighbor as yourself.” This is well known, yet rarely observed.

To love your neighbor means that I must just as I love myself. This seems unrealistic, and indeed it is beyond human ability. Yet it is written: “I have created the evil inclination, and I have given the Torah for its correction.”

This means there a force called “Torah” exists; it is not merely a book as commonly understood, but a method of correction through the light, as it is written: “its light returns to the source.”

“Torah” (from the Hebrew “Hora’a” – instruction) is also referred to the science of light or the wisdom of Kabbalah. When a person uses it correctly to correct themself, they awaken a force hidden in nature, which begins to operate within them, and they feel how they change.

This is a positive, benevolent force of nature, the force of bestowal and love; it gives a person a good feeling and a kind attitude toward others. Through it one exits their ego, rises above it, and becomes bestowing, kind, and good toward others.

The instant this force is revealed in a person, they begin to perceive reality differently. Instead of this world, one perceives the upper world.

We begin to perceive reality through newly acquired qualities, qualities not of reception, but of bestowal; no longer driven by a constant urge to receive solely for our own sake, exploiting everyone else in the process, but by a desire to act for the benefit of society as a whole. We see that everyone is interconnected like one family, and it is impossible for one to be well while another suffers.

Today we have reached a state where we must embark on this process of correction. We see that it is impossible to continue as before. Consequently, the wisdom of Kabbalah is revealed, which explains how we can correct ourselves and build a society connected by good relations.

Question: How is the holiday of Lag Ba’Omer connected to this process?

Answer: This is precisely where correction occurs. Kabbalah explains that our egoistic desire to receive—to absorb everything into ourselves at the expense of others—is an evil force within each person. Therefore our soul is called “shattered,” and we must repair it.

It is known in Kabbalah that the soul consists of 49 parts (7 X 7). There are 7 main qualities, each divided into 7, making 49 in total. Each must be corrected.

We correct them through the light that reforms, a special force that is hidden in nature. During the days of the Omer count, we reveal specific egoistic desires within ourselves that cause harm to others, and we seek to correct them.

We draw the light that reforms and it corrects each of these 49 parts of the soul.

In this way, we correct these 49 parts, from the holiday of Passover to Shavuot. But on the 33^rd day of the counting of the Omer, Lag Ba’Omer, there is a special state. Its uniqueness is that if we reach this stage in correction, we can be assured we will continue and complete it.

For this reason, it was on this day that Rabbi Shimon completed his work and departed from our world, and we celebrate the elevation of his soul.

Question: You say the soul has 49 parts. Can they actually be counted?

Answer: Yes. This is how we perceive them as we correct the soul. Even a simple religious person recites which Sefira he is correcting daily during the Omer, although he may not feel or understand it.

But those who study Kabbalah not only say these words, they realize these corrections within themselves.

Comment: The 49 days of the Omer conclude on the 50^th day, the holiday of Shavuot, when it is customary to eat dairy and wear white.

My Response: Shavuot is both the giving of the Torah from above and its reception from below. The giving has already occurred; the reception depends on us.

It is written that every day a person should say that the Torah has been given to him. The problem is only in receiving it, that is, in feeling that I must correct myself, and therefore I need the light that reforms.

Then I accept all the rules of the Torah: to be “as one man with one heart,” “love your neighbor as yourself,” and “do not do to another what is hateful to you.”

Let us hope that ultimately we will understand that we have a powerful force in our hands that is capable of correcting us and elevating us above this entire reality.
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From Kab Radio 103FM

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A person is born and exists in this world in order to attain independence from his nature, to break away from the inanimate level, from the desire to enjoy, and to build a form opposite to it.

This is what it means to become independent of the previous degree. The next degree does not exist in a ready‑made form that one can see and study to take an example from. There is no one for us to imitate. We can only strive for opposite qualities, and in this way we will build the next degree.

Each time desires and thoughts change and grow, and a person can work in order to build himself as independent of them. He develops more and more on the animate degree. This is no longer the simple animal he was born as. More and more egoism, the evil inclination, is revealed in him. But the evil was created so that above it we would build the opposite, spiritual degree, the good inclination, the human.

The human degree is characterized by the fact that it demands connection with others, in contrast to the animate degree where everyone feels himself ever more separate and distant from others. And at the same time, on the animate level it seems to him that by distancing himself from everyone he attains independence.

But in order to build myself on the human degree, I must annul myself and connect with everyone. And the question arises: where then is independence here? On the contrary, I neglect myself for the sake of others. This is the complete opposite.

We must realize how insignificant the animate independence to which we strive by the orders of nature is. And independence on the human degree is the striving to carry out the instructions of the higher force. We build our likeness to the higher to the extent that we can rise above our animate nature.

It is said: “Man and beast You save, O Creator.” Both these degrees rise, support one another, and together build independence from nature, from the desire to enjoy. In this way we attain the goal of creation, for the sake of which the Creator creates everything with an egoistic desire—so that above it we will build the human degree, Adam, similar to the Creator, in adhesion, in mutual support, in connection between all desires.

Everything that Baal HaSulam said about the people of Israel almost a hundred years ago is relevant even today. We really are like “nuts in a sack” because we hold together by compulsion, under the influence of external negative forces. No one knows the great mission of this people, which still has to be revealed. And therefore we envy all the other peoples who have the right to exist on their own land, which no one disputes.

But the Jews are such a special people to whom no other people in the world relates positively. This is a special phenomenon. And the people of Israel themselves, within themselves, are not able to unite naturally; they feel inner disunity.

And even non‑Jews in whom the point in the heart has awakened, the aspiration to connect with the higher force, which brings them to the study of Kabbalah, also reveal how different and far from each other they are. They have no desire to come closer to others.

It does not matter to which people they belong in the material world, but as soon as they unite in a group engaged in spiritual advancement, they immediately become similar to the people of Israel: just as disunited. Each group is like a sack of nuts, which grind against one another, and do not want to unite.

This is a manifestation of the same nature, both in the people of Israel and in Kabbalistic groups all over the world who wish to draw closer to the Creator. From this it is clear that the Jews are not a people, but also, in the past, a group of Kabbalists. Once they were on a spiritual degree, and were able to overcome separation and unite. Later they fell from this height, and now exist in an opposite form.

We must study our spiritual state from its opposite, which exists today. For the further we develop and try to be together, the worse we succeed at it. But we must rejoice that the evil is being revealed, our true nature. This nature is not an ordinary one; it is much worse than that of all other peoples because it comes from the breaking.

All the others have an ordinary, animate nature that strives for material well‑being for their body. But the people of Israel, by their attempts to unite and by studying Kabbalah, consciously or unconsciously awaken the upper light that returns to the source, and in this way they reveal the breaking, the absence of unity, of spirituality. And therefore anti‑spiritual qualities that are opposite to the Creator are revealed in us.

We must clarify and understand them, and relate to them with great respect because it is precisely above these consequences of the breaking, of corruption, of separation from the spiritual and from unity that we must build the corrected state. All these states that are opposite to unity and correction, as well as those that support unity, belong to the human degree. Therefore we must value them and work on them.

Correction relates only to the human degree. It demands our unity and closeness in opinions and sensations. Although no one gives up his opinion and feelings, the connection takes place above them, into “one man with one heart,” as in the first man, Adam HaRishon. The last, finally corrected man will be the same. The revelation of the past breaking points to the future correction.

Therefore today we are a special group, a new people, the people of the Creator, who are trying to revive themselves from the dust.

There are nations—that is, such desires to enjoy—that are united on the animate degree. They feel closeness and understanding according to their material qualities, and therefore they feel good together. Each one feels that it is worthwhile for him to belong to this group, to his people.

There are 70 such nations of the world, groups, each of which is characterized by its own spirit, degree of unity, level of existence, character, and physical genes. People naturally feel their belonging to one of the groups. Even if hatred arises between them, it is purely material, and does not relate to the spiritual.

But at the same time a group can exist on a higher degree, thanks to unification by a special goal. This goal is not natural, it is above material nature: to unite above one’s egoism. Here two opposites combine.

On the one hand, there is a negative connection between them because no one feels himself obliged to this group or bound to it. But on the other hand, they are united by a goal that is set artificially.

The common goal creates a common space for them because only by uniting together can they attain this exalted, lofty goal. And then they will be called a special people, not according to material DNA, but according to the spiritual genes (Reshimot) awakening in them.

Such a group, by attaining a new type of unity in contrast to the natural, material separation, is called the people of Israel (Yisra‑El) because it wants to become similar to the Creator (Yashar‑Kel), the higher force. It already possesses a new nature, a new essence.

From generation to generation it attempts to attain the higher force, and for this to create a method, to establish traditions in accordance with the higher force—holidays, special days, physical commandments in accordance with its spiritual attainment.

That is, a unity is formed according to spiritual laws. In history there appears a group of people who establish laws and traditions for themselves in accordance with the higher source.

Every people has its own traditions, but the traditions of the people of Israel correspond to spiritual degrees that were either attained in the past or designated for the future as “a sign for the sons.” These traditions remind a person of the spiritual degrees that he has yet to attain.
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From Daily Kabbalah Lesson on 5/9/19, “Independence Day”

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Question: If the people of Israel already came out of Egypt once, then why must we repeat this again now?

Answer: In the historical process of its development, the people of Israel carried out the exodus from Egypt about 4,000 years ago; therefore, we do not need to go through this again on the material level now.

We do not need to journey to Ur of the Chaldeans and then relocate to Israel, descend from Israel into Egypt, return from there to the Land of Israel again, build the First and Second Temples, and go through this entire process once more.

The material bodies in past incarnations did what they were required to fulfill at the level of the spiritual roots; they realized it within matter. However, nothing was accomplished in spirituality since the soul had not yet attained that level.

At the time when all these events took place on the material level, the people, in the spiritual sense, were at their usual degree, at the level of the masses. Both the exodus from Egypt and the entry into the Land of Israel occurred solely on the material level.

All that they possessed on the spiritual level at that time was merely a glimmer of the level of Nefesh, that is, a sensation that they were close to spirituality, to the Creator, and a sense of the importance of their actions, like a person who is under the influence of the spiritual.

But since a specific spiritual root exists, it must necessarily extend into the material world and be realized here. This is precisely why we went through this entire path on the earthly level once with the exception of the final correction.

We have already been in Egypt, exited it, conquered the Land of Israel, built the First Temple at the level of Mochin deHaya, only to see it destroyed, then built the Second Temple at the level of Mochin deNeshama,” and it too was destroyed. We went into exiles. We passed through several exiles and have now returned from the last one.

And now we must build the Third Temple, one in which Mochin deHaya and Mochin deNeshama will be present together as Mochin deYechida, so that the Third Temple encompasses the essence of both it predecessors combined.

This signifies that in the material world we have already traversed the entire path up to the very end of correction. But in spirituality we have not yet accomplished anything. We have only just arrived at our current state, the preparation period. Now we must carry out the exodus from Egypt, enter spirituality, and then go through this entire path in spirituality.

Our present era is the time when, in the near future, all souls are destined to complete their preparatory stage and enter the upper world; they will begin to ascend the spiritual ladder and, pass all 125 degrees, and reach the end of correction.

In the material we have practically nothing left to realize except what must still be done before the building of the Third Temple. The outcome, whether we encounter further suffering or goodness will be revealed to us so that we may come to our final correction, depends on our inner work, on our deeds.
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From the Daily Kabbalah Lesson 4/8/26, Rabash, “Come unto Pharaoh – 2”

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