There is a science concerning how a Kli (spiritual vessel) senses the upper force acting on it. If this study involves perception at the lowest level, it is referred to as the knowledge of this world, the sciences that exist in this world.

However, everything we study within these sciences is merely the impact of the upper force on the Kli without any change whatsoever in the properties of the Kli itself.

Yet, there is a method that enables one to change the properties of the Kli and bring them into correspondence with the upper force, and consequently the Kli will begin to reveal and perceive the upper force with greater intensity. This method is called the science of Kabbalah, a discipline in which the Kli, by transforming itself, studies what it feels and explores its sensations.

The difference between the science of Kabbalah and the sciences of this world is that the sciences of this world, while indeed studying the sensations resulting from the influence of the upper force on us, do not change the properties of the Kli to align with the upper force; that is, they do not engage in what we term “attainment of equivalence of qualities.”

If, however, the Kli begins to change its qualities, assimilating them to those of the upper force, then the entirety of this process, encompassing both the internal transformation itself and what the Kli perceives and receives from the upper force, is collectively what is known as the science of Kabbalah. This constitutes its fundamental difference from other sciences.
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From the Daily Kabbalah Lesson 4/27/26, Rabash, “Peace After a Dispute Is More Important than Having No Disputes At All”

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A person can be said to have begun to study the science of Kabbalah when he learns how to change himself in accordance with the upper force. And then, in line with this, he begins to feel certain reactions to his changes and senses what these changes are supposed to be.

These reactions and impressions are so strange and unusual that no science of this world (since all of them deal with sensing the upper force without changing the qualities of the Kli [vessel]) can help us in studying the science of Kabbalah, in sensing the upper force through changing the qualities of the Kli.

Therefore, Kabbalists must teach us such things that would seem very strange if they were happening within the framework of ordinary learning in our world: “Open your mouth, taste this, and if you so desire, you must feel sweetness in it. But if you wish to feel it differently, then you will feel bitterness in it.”

In the material world this cannot be. We remain within our unchanging qualities. That is why our degree is called the “inanimate” level, and a person does not need to be taught what he ought to feel.

Each quality present in him, according to its own reaction to an influence, feels that very reaction, that impression. Whereas in the spiritual, when a person begins to change his qualities, he must first of all know how to change them and how, in accordance with these changes, to interpret what he feels.

Of course, in this awareness of the spiritual there is also a natural side. If the qualities have changed, the person feels changes, a different state, which is called “another world.” His world, that is, his impressions, inner sensations, and awareness, everything has changed. He feels himself to be in a world completely different from the previous one.

But it must be explained to him where he is, just as an infant is taught what the surrounding world is. The same holds for a person who, as it were, has himself changed his sensory organs. Of course, this happens with the help of the upper force, yet still through his own efforts.

However, despite the fact that he himself changes himself, the picture that he begins to sense in his changed sense organs is a new, unusual, strange picture. It is necessary to explain to him what it represents. And then a person discovers from the books, not only the method by which he can change himself, but also an explanation of what he feels in the process, into what place he is entering.

Like a person who suddenly finds himself on a deserted island and, having suddenly come to, does not know where he is and what is happening. Where he was before he remembers with difficulty, but can still somehow imagine it. But where he is now, he does not understand at all.

Thus, the science of Kabbalah not only teaches us how to change our qualities, but also helps us to know our impressions, that is, that world in which we find ourselves each time in accordance with our changes.

Each time a person is given a support, a firm foundation, through explanations of what kind of world it is in which the person now finds himself, what kind of degree he has ascended to, what causes brought him to it, what its consequences are, and how it is possible to advance further.
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From the Daily Kabbalah Lesson 4/27/26, Rabash, “Peace After a Dispute Is More Important than Having No Disputes at All”

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While a person can exist naturally in this world, such existence is impossible in the spiritual since human nature is diametrically opposed to the nature of the spiritual world. A person never knows exactly how he ought to behave there. The conduct that he must follow there seems strange to him, the reverse of what he is used to, incomprehensible to him.

One must really learn this from books by receiving guidance and instruction on how to conduct oneself in this new world and learning from the upper Aba veIma (spiritual father and mother), just as material father and mother teach a child how to behave in this world.

But in this world, a child is taught in a manner consistent with the child’s understanding, whereas the spiritual father and mother must always explain concepts that are opposite to a person’s understanding, things that are contrary to one’s nature, that are unusual and strange.

It turns out that all our sciences and wisdoms are valid and useful only within the framework of our world, on the level that is within the world of Assiya. Any wisdom above this level belongs to the science of Kabbalah. If we study the conduct of the Kli (spiritual vessel) in higher worlds while in this world, that is, we study the science of Kabbalah to the extent that it is possible to study it on our level, then of course the learning process strikes us as strange.

We read essays and pieces of advice by Kabbalists about changing the qualities of the vessels, and they appear utterly unrealistic, unachievable, and useless to us.

These things seem completely far-fetched and naive. We accept them in some fashion, study and listen to the teachings, but at the same time we lack the feeling that this is something real, that it can actually be realized and can fit into a sound mind, into the feelings and qualities of a person who stands firmly with both feet on the ground.

That is why it is so difficult for us to implement the advice of the Kabbalists. We encounter not only natural difficulties on the level of sensation, but it is also hard to accept this with the mind. Their advice does not seem effective to us or able to lead us to anything.

This is what Rabash explains all the time, about those “disagreements” we must operate and transform our qualities so that each of their changes is always against our nature and contradicts our reason. In these changes lies the entire wisdom of Kabbalah.
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From the Daily Kabbalah Lesson 4/27/26, Rabash, “Peace After a Dispute Is More Important than Having No Disputes at All”

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This wisdom is no more and no less than a sequence of roots that cascade by way of cause and consequence, following fixed, determined laws that interweave into a single, exalted goal described as “the revelation of His Godliness to His creatures in this world” (Baal HaSulam, “The Essence of the Wisdom of Kabbalah“).

At first glance, there is some confusion here. First of all, it is said that these roots spread and descend from top to bottom. Immediately following it is written that they are connected and aimed at one lofty goal, seemingly from the bottom up; the goal is the revelation of the Creator (above) to creation, to man (below) in this world.

How did the Kabbalists comprehend this whole system, and describe it to us so that we could use their books to reveal it ourselves?  In exactly the same way we do, but for them it was far more arduous. They had no teacher, and they did not have a group.

For many generations people have been looking for ways to reveal the upper force and what is truly happening in our world, what laws it operates, how we might influence our destiny, and how to gain a sound, accurate understanding of what is actually happening here.

We see that many opinions, religions and beliefs abound in the world. Human beings are constantly changing, and from generation to generation they do not know what is happening to them.

He cannot integrate all of reality into a single coherent picture. After all, there is science and psychology, various faiths and beliefs, a host of phenomena occurring around us, but we do not know where they come from. We cannot find answers to questions about what happened before us and what will happen after. And most importantly, we do not know how to behave in everyday life.

Throughout history, many people have asked similar questions, until a man named Adam HaRishon (the first man) appeared. He is called the first man because he was the first one who received the answer to the question of what is actually taking place.

He revealed the entire system: how the whole reality (within which he exists) is presented to him, how various forces and systems known as “worlds” operate behind this world, how these all descend to him, why he suddenly wants to comprehend all this, what happens next when he begins to comprehend them, and how he proceeds to reveal the whole universe to himself.

The whole picture opened up before him, his entire future path, until he fully revealed the whole of reality as he exists independently of his physical, animal body, above him, above life and death.

He began to reveal all this, and described it in the book Raziel a-Malakh, (The Secret Angel). This is where the science of Kabbalah began.

How did the second person come to this disclosure, and then the third, the fourth, and so on? It is also because a desire awakened in them to know: “Who am I? Why was I born? Why do I exist? What is my fate? Who controls me? Who governs me? I want to control my own destiny! What is the reason for everything that is happening in the world and with me?”

Since we are all in a common system, we are drawn to our root, much like electric charges in a magnetic field or pieces of iron to a magnet. So we came to a place where we can acquire knowledge about the science of Kabbalah, each from their own direction, seemingly by chance.

The second person also came to Adam HaRishon, and began to study with him. And then came more and more. Yet although all of them, studied under their teacher, each attained revelation through the same path he traversed. After all, a teacher can offer assistance only through explanation, showing the student how to step onto the path of revelation, but each person must achieve it on their own.

What does one reveal? It is the order of the roots that descend to them, awaken them, and give them the desire to comprehend them. If a person realizes this desire, they reach the highest root through these roots, and thus reveals the entire universe. What does one reveal? The purpose of creation is to please the created.

At the end of our development, we reach a state in which we are filled with eternal and perfect delight in our mind, feelings, and awareness. We feel the harmony that reigns in all of reality. We reveal what is hidden from us now. And everything that we reveal is called “the thought of creation.”
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From the International Kabbalah Convention 7/17/15, Guadalajara, Lesson 1

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Question: Can Kabbalah be used to harm others?

Answer: Not at all! This is absolute nonsense, because only those who are at the spiritual and moral level can reach the great forces of the world. Such a person is capable of using them, but he cannot pass this ability on to others.

Even if he wanted to or was forced to use Kabbalah for someone else’s personal gain, he would not be able to. We are dealing with a system that operates at the level of the world of infinity, and therefore, no one is capable of using Kabbalah to cause harm; it simply will not work. One can only exploit its name for speculation.

Question: But can he predict the future?

Answer: Nothing can be predicted because the future depends on the person.

He can only personally reveal ever new horizons of attainment and, in accordance with that, feel himself existing in the upper world. This is an individual attainment.
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From Kabbalah Lesson in Russian, 9/24/17

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All our work proceeds through the stages of faith (Emuna) and mercy (Tzedakah) that results in our nature transforming into the Kingdom of Heaven (Malchut Shamayim). Malchut, over which the Heavens spread (the first nine Sefirot), literally supports them and becomes a kind of foundation for them. Relying this foundation, a person advances and gradually attains correspondence with the first nine Sefirot.

In this process, one not only refrains from using their natural egoistic properties, but one begins to bring their Malchut into alignment with the Kingdom of Heaven so that their desires serve the intention to bestow delight upon the Creator and become to His properties, the first nine Sefirot.

Then one reveals a Kli (vessel) of reception for the sake of bestowal, where the light known as the Torah comes to reign. The feeling of the upper light in the first nine Sefirot, that is, in Malchut, that has become similar to the properties of the Creator, is called joy. Thus, from the law, from Malchut, one arrives at judgment.

Therefore, it is written that it is forbidden for an idolater to study the Torah. As long as a person is an idolater, his intention is to receive for his own sake. He cannot yet reach the first nine Sefirot, because by his very nature, he does not correspond to them. That is why he is called an idolater.

Forbidden means impossible. As long as a person remains confined within the limitations of Malchut, and is therefore incapable of filling its precepts, meaning to achieve similarity with the first nine Sefirot, the Torah cannot exist within them—the light cannot penetrate them.

Only after one becomes “Israel” (Yashar Kel—straight to the Creator) and acquires the intention for the sake of bestowal, both in the fulfillment of the laws and within the first nine Sefirot, is one filled with light. As a result, a person becomes aligned with the Creator and fully adhered to Him.
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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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Comment: When someone asks you a question via Skype or in person, that is one kind of energy. But when a crowd is sitting in front of you and they ask you a question, it is a completely different energy, as if piercing needles or a crushing weight.

My Response: Of course, because it is an enormous force, an enormous desire. How can the egoism of one small, insignificant little person be compared with the egoism of such a vast, base, egoistic mass as my students at the lesson?

On one hand, they are coarser, more disillusioned, more empty, and on the other hand, are intensely directed toward the goal. Ultimately these forces combine and reinforce each other.

And most importantly, the questions are asked collectively; all the vectors of desires converge and intertwine.

Naturally, this is a completely different kind of clarification. How can one person be compared with the masses? Next to them, you are an angel.
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From KabTV’s “I Got A Call. Questions in a Lesson” 9/29/10

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When learning Torah, a person is in wholeness, according to the rule, “Where one thinks, there he is.” One should receive vitality from this time to the rest of the day, for this is called “A separate time for Torah, and a separate time for prayer” (Rabash, “We Should Always Discern between Torah and Work”).

“A time for Torah” means that I study the Torah and must be in maximal equivalence with the light so that it will influence me.

The only law that exists in the world is the law of equivalence of form, and all other laws are its consequences. Thus, if I study what relates to the upper lights and want something from above to influence me, I must be as close as possible to the source in my thoughts, intentions, desires, qualities, and impressions.

In other words, while studying the Torah, on one hand, I must feel wholeness and eternity, that I lack nothing, and I am entirely in it. On the other hand, I must understand what I demand from my study. After all, I am not simply going to be like an angel.

Therefore, it is said: “A separate time for Torah,” meaning that on the one hand I connect through the Torah, and on the other hand, through the study I ask for correction, which is called prayer, “a separate time for prayer.” Both must be present in my attitude toward the upper force that I seek to receive.
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From the Daily Kabbalah Lesson 3/21/26, Rabash, “We Should Always Discern between Torah and Work”

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Question: For the sake of advancement, should we artificially imagine the suffering of the Creator, that He is so unhappy and suffering, and that through our attitude we supposedly pity and comfort Him?

Answer: This is not our path. We must advance based on the positive, from the greatness of the Creator. If you begin to imagine the suffering of the Creator, the suffering of the Shechina, some kind of wretchedness, then you will evaluate these things in your vessels of reception.

After all, according to the concepts of the vessels of reception, the one who suffers appears to you as unhappy, wretched, pitiable. But if you have vessels of bestowal, then you will see something exalted and great in an unfilled desire. In other words, if I am in vessels of bestowal and want to bestow and regret my inability to do so, this means I am higher.

On the other hand, if I am in a vessel of reception and cannot fill my desires, then I am worse, lower. Therefore, now while in vessels of reception, we are not able to imagine the suffering of the Shechina correctly. It will seem pitiable and wretched to us. We will not relate to the Creator with the proper respect, love, and reverence, which will ultimately draw us to Him. Therefore, all sorts of “games” in this direction are undesirable and harmful.

In various streams of Judaism, such tendencies are observed: as if we must sit, and lament, shed tears, and wail. But the Kabbalists hold a different opinion to such an extent that on the eve of the fast of the 9^th of Av, they would arrange abundant meals that included even meat.

In Poland, for example, it was customary to eat meat during the nine days preceding the fast of the 9^th of Av. And all these customs are directed toward adhesion with perfection, not with deficiency. The deficiency is revealed only to the extent that a person can realize it, and then this unfulfilled desire becomes his vessel.
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From the Daily Kabbalah Lesson 3/24/26, Rabash, “What Is, ‘When Israel Are in Exile, the Shechina Is with Them,’ in the Work?”

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Question: You said that the higher degree closest to us means that we see how the Shechina clothes itself in all our actions. What actions are we talking about?

Answer: The closest degree, and not only the closest, but in general the degree that a person must always see before him, is the revelation of the Shechina, of how it clothes itself in the whole world, in everything that is in it, in the friends; to see that this single and special force unites all actions in the world, and that he himself is under its power.

This is what the article “There is None Else Besides Him” teaches us. We must constantly keep it before our eyes.

But we must not confuse this with material things. This means that I will not interpret all actions in the material without having revealed the true state, that the Shechina is clothed in the whole world.

Without revealing this, I must not interpret each material action as if it occurs for some spiritual reason. I must not attribute spiritual forces to material objects and items as if I know that it is so.

What special force is there in a red string? I have not yet revealed it. Believe me, I really do not know.

This is spoken of in The Book of Zohar. Do we read the Zohar according to the branches, or according to the roots? If you take the red string in its root and begin to do with it what is written there, then it is clear that this is a spiritual action. But what relation does this have to taking a red string here and tying it on the hand, on the leg, on the ear? What will this give you?

This is used in order to strengthen a person, as the Hasidim did. Did our forefathers two thousand years ago walk around in fur hats, robes, high socks [items of the traditional clothing of some Hasidim]? No. I do not deny that this supports the people. But one must not turn this into some sort of sanctity. Yes, it keeps us within bounds, it distinguishes our actions and thoughts, directs a person, but we must not introduce forces of holiness into this.

We must say: “Yes, we are animals, and our psychology is such that in such and such a way the external part influences and strengthens us.” Correct, this is used in all kinds of movements and will always be used. Consider the many examples in the army, all the various insignia, flags, and so on, which exist only in order to bolster the human spirit. Go to psychologists; they have an entire science about how to influence a person. But do not introduce forces of holiness into this.
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From the Daily Kabbalah Lesson 3/16/26, Rabash, “What Is, ‘The Good Deeds of the Righteous Are the Generations,’ in the Work?”

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