When a person begins to study [Kabbalah], he suddenly discovers every time that they see new things in what we study. And this will always be the case.

Suppose you are sitting and reading an article right now, and I am sitting and reading the article, and then you ask me: “Well, can you tell me something?”

Why do I tell you more than you know? Because I read and see a bit more deeply than you. At the same time, I cannot transmit to you what I feel, and so I tell you in other words what I see.

For you it is open to a certain depth; for me it is open much deeper, and there are those for whom nothing at all is revealed. They may read the same article, but feel no reaction in the heart because they have no spiritual Kli, while yours is already beginning to form.

So what is the difference? The difference is that when I speak to you, I give you a bit of light from the depth where I am, and this helps you. In addition to the surrounding light that you awaken during the study, I also add from myself.

But the group can also add to you. Each one understands according to a certain depth because no one here is a random person off the street. There are those who are truly in a good, sensory understanding.

Therefore, when we study together with the intention of passing the incoming light to one another, these surrounding lights from each of us unite and act upon everyone. Do you understand what kind of amplifier of spiritual power there is here?

And it does not matter if each one knows very little, some more, some less. Even if I am here, and you know less than I do, each of you has his own root of the soul. So I enjoy this. From the inclusion of one in another, I receive an addition because there are things that, without you, I will not understand, and without this one, and without that one even though you might be a “0.001 compared to my 1 followed by some zeros.” It does not matter. Every person is unique.
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From the Daily Kabbalah Lesson 7/7/26, Rabash, “What Are Holiness and Purity in the Work?”

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Question: Why does Rabash use words that are familiar to us in his articles?

Answer: Rabash cannot use other, unfamiliar words. It is not his fault that you get confused. The entire Torah consists of the names of the Creator. The light is clothed in the Kli (vessel), and the Kli receives perceptions from it regarding what He does and what properties He has.

For example, what does it mean: “As He is merciful, so should you be merciful”? As I improve my quality of mercy, I will feel that He is also merciful. This means that I have attained knowledge, the revelation of the holy name “merciful one.”

Thus, the entire Torah is the names of the Creator. The lights clothe themselves in me and give me a sense of who the Creator is because the Creator is the totality of light, while I receive this totality of light in portions according to the measure of my correction. As a result, once I have received the entire Torah, I thus feel the Creator. In the totality of all the lights, I fully feel Him. This is the essence of the commandments, the Torah, and the Creator. And the one who reveals them is called Israel.

The only that is said: “The whole Torah is the names of the Creator.” In other words, only about this is it written in all the holy books. Holy books are those written beyond the Machsom, which means “holy,” and refers to being separated from this world.

If you read the Torah as a novel that tells you what happened between men, women, and children, who went where, who killed whom, and what was done to them for it, that is your problem. We must read the Torah as the names of the Creator.

I was asked on the Internet today: “But it says that every week you have to read a weekly chapter from the Pentateuch with RASHI’s commentary: read the weekly chapter twice, and the commentary once.” By the way, there are many more in-depth commentaries, and you can include them. They are all written by great Kabbalists.

So what should I do, read or not read? I replied that there is a strict prohibition in the Torah: “You shall not make a graven image.” That is, do not imagine something material instead of spiritual. If you are imagining a historical novel as you read a weekly chapter, do not read it.

This is the strictest prohibition in the Torah because it makes it impossible to achieve spirituality. And do not worry. By violating it, you are not doing anything wrong or harming the Creator or the world. However, at the same time, you remain the “animal” that you are today. Therefore we must treat the Torah as the true names of the Creator, and then it will lead you to the goal.

Moses wrote the Torah in this language because he could not find another language. In all other languages—Haggadah, Midrash, Halacha, Kabbalah—it is much more difficult to express all the points and details he wanted to describe. This is almost impossible in other languages. That is why he chose this language, the language in which all stories are written.

Comment: There is a contradiction here. After all, we still keep the commandments and do everything necessary.

My Response: You are on Earth in an earthly body, therefore you fulfill the commandments: you apply Tefillin, Tallit, make a blessing, eat Kosher food, etc. If you were not in the body, you would not have the opportunity to perform these actions. But these are not the actions by which you attain the holy names. You attain the holy names by correcting desire, by putting a screen on it, and by receiving light into it. The light that reveals itself in the corrected desire is called the holy name.
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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: How can one rejoice in the dark? After all, I experience bad feelings.

Answer: I cannot speak with you about feelings. Today you have one set of feelings, and in a year or two you will have another. To rejoice in the dark means to rejoice in the goal. Darkness is the state I am in now, but this does not mean that I cannot rejoice in what it promises me.

It may be that I am in a bad state now, but at the same time the surrounding light shines for me. And if a good future shines for me, then it already sweetens the darkness for me. This does not mean that I cease to feel it, but I feel both today’s darkness and the good results that it will bring me in the future.

Of course, we are not speaking about the darkness you are in now where you feel confused, empty, powerless, and helpless. I am speaking about a darkness in which there is an addition of the future, of the spiritual, called the light of faith, and nevertheless it is still darkness. When descending to the degree of “Shimon, from the market,” Rabbi Shimon defines for himself that now he is truly like Shimon the market merchant and the degree standing opposite this will apparently be the degree of the end of correction.

But when does he determine this? He determines this when he is on the degree of “Shimon, from the market” and not from some other state. So did he descend to this degree or not? Yes, but it is Rabbi Shimon who descended: he did not become the real Shimon from the market, but Rabbi Shimon who has clothed himself in Shimon, the market merchant. While at such a low level, he determines from his overall state what this degree must bring him.

Even before the Machsom you too will feel such states differently and no longer fear descents so much. All the states that we will have after the Machsom we in some way feel even before it, not on spiritual material, but through our material, yet in one way or another we feel them. So, you will feel it.
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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: What can I take from a friend—thoughts, desires, or efforts?

Answer: You cannot take anything directly from him. You can only perceive the external side of his work, the way he thinks and acts. For example, you see that he is constantly writing—so why aren’t you writing? He is always taking notes, and then, apparently, he continues working on something at home. Perhaps that is not even all he does. So, find out what he is engaged in, but do it without his knowing.

Look only at what is good, and close your eyes to what is bad. Why spoil everything for yourself? You should be taking something good from your friend so that you will have fuel. Therefore, look at him from his good side.

Let’s say you weigh 50 kilograms. If you weighed as much as he does, you would probably sleep twice as much. Yet somehow, he finds the strength to sleep less. So give him credit for that. Look at how heavy he is, and yet he still makes the effort, like a diligent little bear.

When you look at your friend, pay attention to all sorts of small details and draw benefit from them. This is what it means to judge your friend favorably. The Torah presents, not prohibitions, but advice for your personal advancement, for your own benefit. No one needs what you do or do not do. It is entirely about you, about your own personal correction. All the prohibitions and all the advice are directed solely toward making things better for you.

Judge your friend favorably. In any case, you will not harm him. Otherwise, you simply will not receive from him the help and the additional strength that you could have gained. The entire loss will be yours.
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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: What is the use of my saying that I want to attain spirituality if my heart does not want it? What should I do?

Answer: The point is that “uttering with the lips,” speaking out loud, does not mean that you just open your mouth and speak. “Uttering with the lips” means performing various external actions that help you change your heart.

Suppose I go to listen to a lesson or to receive an impression from my friends, because the Creator created the human being by placing him in an environment so that the environment would influence him. And now I choose the best environment, more directed toward the goal.

When I am in an environment, I must push it to help it to be more precisely aimed at the goal, because the environment is essentially the only source that can influence me and change the desires in my heart. This is what it means to say a prayer with the lips. “Lips” or “mouth” (Peh) refers to the place of the screen (Masach), where I can, in a sense, make independent decisions.

Will I just open my mouth for n reason? Everyone lies and talks. A person has absolutely no idea what his “heart” is, what his “lips” are, and what the difference between them is.

We have only one action at our disposal through which we can change the desire in the heart. It is to purposefully listen to the influence of the environment while filtering out everything unnecessary. To do this I must plug my ears and open them only in the right place and for the right words, and isolate myself from everything else.

This is how I must act before the start of the lessons. Now let us clarify what happens during the lessons. Can I keep my thoughts and my heart focused toward spirituality during this time? As it is said: turn your mind and your heart toward the Torah to be rewarded with drawing the light contained in the Torah that returns to the source. This means that during the study I must constantly feel the need for the light to come and correct me with the intention to bestow.

And what actually happens? After the first word I read, I forget why I am studying and become completely absorbed in the reading and want to get to the bottom of the text’s meaning. I engage my intellect and seek to connect what I want from life with what I am studying.

And here I must listen to the group, to my friends. One can also suggest to oneself that such “brainwashing” also works, but the main thing is to hear from the environment that everything written in the book is talking about me, and that all the actions described in the book are what my soul goes through.
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From the Daily Kabbalah Lesson 7/14/26, Rabash, “What It Means that ‘Law and Ordinance’ Is the Name of the Creator in the Work”

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What does let it not be unimportant in your eyes mean? It means that it is very difficult to reach a state in which a person considers himself lower than others. He thinks that he deserves more than the rest and needs special conditions because only then will he be able to work.

He thinks that the Creator must relate to him differently; otherwise, he will not be able to move from his place. When he looks at other people, he thinks that perhaps they can work without these demands, but he cannot.

Every time he puts forward preliminary conditions, whether he admits it to himself or not. But if he has the demand that only then will he be able to perform some work, this means that he has “pride,” and until he throws this demand out of his heart, he will not be able to advance.

“Pride” is a state that a person usually does not want to admit, and cannot clearly define. It seems to him that everything is fine with him, that he is like everyone else.

But if his work is contingent upon preconditions, without which he cannot give his whole heart, literally his soul, and be devoted to advancing toward the goal, if he sets conditions that the Creator supposedly must first fulfill, then he can wait a long time, and until he annuls all these conditions, he will not be able to advance.

Nevertheless, a person rarely admits this to himself. It is a special inner state when, without realizing it, he sits and waits for something, and only afterward plans to start working. In such a state, he is not at all in connection with the Creator. This state is called “pride,” and then the Creator likewise puts on a mask of pride, and does not want to be in connection with a person who sets conditions.

It is not for nothing that it is written that one must relate to the work “like an ox to the burden and a donkey to the load,” without preconditions, and regardless of the state in which the Creator has placed the person. As soon as he, after having determined his state, agrees to accept the work without thinking, and without making additional calculations, this means that he has removed his pride. Even if he is in the worst possible state, the Creator is in it, is connected with him, and helps him.

One can remove pride, and pull oneself out of the state in which one sets preliminary conditions for advancement only by coming to know the greatness of the Creator.

When a person wishes to feel His greatness and remove his pride—as must happen since there is no other force that would compel him to do this—then he says to the Creator: “Reveal Yourself to me, and I will be able to get rid of my pride, and will not set conditions in the work.” If he truly asks, then the Creator will help, and will reveal Himself to him.
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From Daily Kabbalah Lesson on 7/15/26, Rabash, Article 24, 1989 “What Is “Do Not Slight the Blessing of a Layperson” in the Work?”

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What are law and justice? Essentially both of these stem from judgment. In order to exist in a state of eternity and be worthy of one’s purpose, the desire to receive must undergo corrections. These corrections are restrictions and transformations, and this is precisely what constitute law and justice.

In fact, when we think that we are working against ourselves, that is, against our desire to receive, it turns out to be the opposite. We say that a person must attain the names of the Creator, know that He is good and does good, that He is just and merciful, and so on.

These words are not precise and do not convey the true sensations. When a person truly attains the holy names of the Creator, these words are perceived by him in an entirely different way, because attainment takes place according to the law of equivalence of form, the equivalence of properties.

Therefore, the attainment of the holy names is taking upon oneself the corrections called the holy names of the Creator. When a person attains what the Creator’s attribute of mercy is, to that same extent he himself becomes merciful. In order to attain what “merciful” means, he must become merciful.

Everything is attained according to the equivalence of qualities. That is, the attainment of a certain name of the Creator means that a person has become the bearer of that name. This is called, “And the name of the Creator shall be upon you,” and then, as it is said, “the Klipot shall fear you.” Thus, a person who attains the Creator’s attributes acquires those very attributes.

The Torah tells us about the attainment of the holy names: “Taste and see that the Creator is good.” “Taste and see” means that the Torah makes a person good, and ultimately, like the Creator. For the Creator is the general light clothed in all 613 corrections that a person performs upon his 613 desires.

These actions, taken together, are called the 613 Mitzvot, and in each of them there is a particular light corresponding to a specific correction. When a person completes all the corrections, the general light that clothes within him (NRNHY) is called the Creator. Baal HaSulam writes about this.

What must be done for this? Zeir Anpin is called justice and Malchut is called law. Thus, Malchut, which is law, must become like justice. For this, it must adopt, through faith above reason, the properties possessed by Zeir Anpin, that is, adopt the properties of the upper degree.

Above one’s degree means above one’s own reason, because reason determines the essence of the degree. Therefore, justice must correspond to law.

What does “justice as law” mean? The properties that exist in Zeir Anpin must become the law, that is, the properties of Malchut. Ultimately, the unity of law and justice—Zeir Anpin and Malchut—reveals all the Creator’s attributes to the created being.
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From the Daily Kabbalah Lesson 7/14/26, Rabash, “What It Means that ‘Law and Ordinance’ Is the Name of the Creator in the Work”

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Question: How does the revelation of the Creator’s face as good in His governance take place? After all, everything that is attained is attained through faith above reason, as if we do not wish to reveal Him directly.

Answer: If a person directs himself toward the fact that he absolutely wants to reveal the Creator’s attitude toward him, and not only toward him, then, according to the intensity of his yearning and desire, he evokes the Creator’s response.

Thus, he turns to the Creator with a question in order to know the Creator’s attitude toward him, and he receives an answer.
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From the Daily Kabbalah Lesson 12/2/25, Baal HaSulam “Introduction to The Study of the Ten Sefirot”

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Question: I am completely disappointed, what should my next step be?

Answer: I no longer have any disappointment. I have already become disappointed, and I have already parted even with the disappointment itself. What is left for me? Nothing. Only to be in the same state as the Creator. That is, to give everything away, return everything, settle all accounts, be empty, absolutely free.

And after that, if I am fortunate enough, I can begin to think about how to engage in bestowal, how to ask the Creator for the ability to bestow freely, selflessly, with no expectation of anything in return. Why? For what purpose? There is no answer. To whom? There is no answer. Simply as it is written: “Cast your bread upon the waters.”

Question: Is this true freedom?

Answer: Yes. There is no state better than this.
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From KabTV’s “News with Dr. Michael Laitman,” 6/29/26

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In the article “A Speech for the Completion of The Zohar,” Baal HaSulam writes that the difference in qualities from the Creator is checked first and foremost according to a person’s thoughts. If a person thinks about himself, asks questions: “Do I exist or not, what will happen to me, what is the meaning of life?” and so on, from which everything begins, it means that he is immersed in himself, enclosed in his shell, as it is said, turned “facing himself.”

Then, of course, he is cut off from the Creator, since the Creator has no thoughts about Himself that are directed inward toward Himself. He has only the thought of bestowal, to do good, directed outwardly. Therefore, these thoughts, even the most general ones, such as “do I exist?”,  separate a person from the Creator.

Question: But don’t these thoughts also come from the Creator?

Answer: Naturally! All thoughts come from Him. They come in order for you to pay attention to them. A person is never punished for who he is at the given moment.

It is only in our world that if a person steals, he is sent to prison. In the Torah, it is not like that! If you steal, the very act itself is called the punishment, and now you must carry out the corrections. The act itself is the reward or the punishment.

But punishment does not mean that a person is being punished; he simply, in accordance with his actions, comes to another degree, from which he begins to advance again.
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From the Daily Kabbalah Lesson 7/5/26, Rabash, “What Does, ‘Everything that Comes to Be a Burnt Offering Is Male,’ Mean in the Work?”

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