Question: What does it meant when it is written about the notion of sin?

Answer: Sin or transgression is when a person uses his desire to receive in order to receive. A person is given some pleasure, but cannot overcome it. It could be a pleasure in something that is a transgression, and yielding to it.

So, it is written, “He committed a transgression and repeated it, it became something permitted to him.” What does “permitted” mean? It means the person has already descended to this degree where this sin is, and he is there.

This could happen not only toward the Mitzvot of “You shall not do,” but also towards the Mitzvot that “You shall do.” Let’s say you are in a state where you put on the Tefillin every day, and one day you receive a state of such laziness and indifference, such a descent that you cannot put Tefillin on. So, you do not do it one day. The second day you also do not do it. Then you have descended to the degree in which you are under the pleasure of the rest, where you are resting from not doing this work.

This could happen towards animalistic, beastly pleasures that are in this world. It can also be unrelated to pleasures, but rather as a result of laziness. Meaning, both, towards doing, where you should do and should benefit and also in relation to “do not do” and you will benefit.

Meaning, either you deter from good deeds, or you are going to go and do bad deeds. Both of them lead a person to descent if he does not overcome them.

If it happened for the first time, it is not necessarily considered that you committed a transgression, because the first time this obstacle comes from above. This is what happened to Adam when he first tasted the forbidden fruit from the Tree of Knowledge, and then a second time. We need to learn this example.

The first time, you are played with, and what needs to be done upon you from above is done. But the second time, what is demanded of you is preparation and ability to face the given situation and to balance your mind (Mocha) and heart (Liba).
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From the Daily Kabbalah Lesson 8/4/26, Rabash, “The Klipa [Shell/Peel] that Precedes the Fruit”

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Question: A person goes through various states where he is literally consumed by desires. Can this be controlled?

Answer: Who talks about controlling anything? How many times have I reiterated that you have no control over anything except one thing: accelerating your development, following the principle of “do whatever is in your power to do!”

Do you see what the Kabbalists advise? “You are foolish; you do not see or understand anything, so do everything faster.” That is all. The great, rich science of Kabbalah and the wise Kabbalists who see from one end of the world to the other, what do they advise you to do?

Question: How is this acceleration expressed? In my attitude or in my physical actions?

Answer: No, this is the wrong question. Perhaps it is more correct to ask: “What am I achieving through my thoughtless actions, with no understanding or awareness? Who can really rely on their own reason? What does it mean to ‘Do everything in your power?’”

At every moment, as far as your current awareness and understanding of what needs to be done for your development based on the Kabbalists’ advice, act accordingly. That is all. That is how it works.

Question: Let us say I am sitting at a set table; I want to make a restriction not to receive for myself, but to give to the Creator. But to calm myself down, I use an even greater egoism. So how can I find peace?

Answer: You are saying the following: “I am sitting at the table, I want to eat and I am suffering. To avoid suffering, I am already using egoism not for the sake of getting pleasure, but a stronger egoism: the desire to stop suffering. That is, I use greater egoism.” That is correct. Stage Bet (2) is more egoistic than stage Aleph (1), with greater Aviut. You are right.

So, you have calmed yourself down from the perspective of the desire to receive by feeling the Creator. If you had another opportunity to calm yourself down, you would never have reached stage Dalet.

All development comes from the development of the desire to receive. Naturally, out of a desire to calm down, it discovers that the Creator is there within itself. I do not have enough words. This is a rather subtle question. How do the light and Kli interact? How do they become really close partners?
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From the Daily Kabbalah Lesson 8/27/26, Rabash, “What Is the Work of Man, in the Work that Is Attributed to the Creator?”

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Question: I do not have a button I can press to start this process. I must go through all the stages you described. When I examine myself and see that everything I do is not for bestowal but for my own sake, what comes next? Awareness of evil does not arise through the intellect.

Answer: The practical awareness of evil, that is, awareness of whether one’s intention is aimed at receiving or at bestowal—arises mainly through efforts in the group, study, and dissemination. The more a person invests in these activities while simultaneously wanting to perceive his intention, the more clearly one begins to see it thanks to those efforts. Without such an investment, one would have no way to recognize one’s intention.

After the shattering of the Kelim, fragments of the shattered screens remained within us. We need to feel them. How is this possible?

Once there was a screen opposite the light, and the screen and the light were equal. Now the screen and the light are opposites. I must feel this opposition so that it will push me to replace the shattered screen with a corrected one.

How can this be done? I must perform actions that I would carry out using with corrected screens. These actions are study, work in the group, and dissemination. We have no other actions at our disposal that are connected with the screen. I am not speaking about eating more, drinking more, or receiving more pleasures. We still have many stages to pass before reaching those matters; those are actions of reception.

The actions of bestowal that can be connected with screens of bestowal are study, interaction in the group, and dissemination. If, while performing these actions, I think about my attitude toward myself, my friends, or the Creator, I immediately see how far I am from bestowal.

With other actions, I quickly fall into an illusion and can somehow justify myself. But with these actions, I cannot. That is why the sages advise us to act. Otherwise, I too might sit in a corner like some great Kabbalist, going nowhere and doing nothing (although, in reality, they all worked, but let’s suppose otherwise) and perform the Yihudim (“unifications”) associated with Kabbalists.

Yihudim means that, through the screen, a person connects himself with the upper light. Therefore, in this world, only these actions remain for us to perform. I must make sure that every day includes study, dissemination, and work in the group, while simultaneously focusing on the intention, the purpose, behind everything I do.

It is said that even if my desire to draw closer to the Creator through this actions stems from wanting my own well-being, yet I still remember the Creator and recognize that I do not think about Him very much, this constitutes the state known as  Lo Li­shma. From this state, I grow and draw closer to the goal.
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From the Daily Kabbalah Lesson on 9/8/26, Rabash, Article 40, 1989 “What Is, “Every Day They Will Be as New in Your Eyes,” in the Work?”

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Comment: When a person reaches the awareness of evil at a certain degree, they do not want the next degree. They want to correct the one.

My Response: At first, a person simply does not want to remain where they are. They see that their state is very bad and want only one thing: to get out of it. Therefore, they ask the Creator, “Do something, anything; it does not matter what!”

He does not need the Torah or a reward, nothing. For the moment, he feels only that he is suffering. He curses Kabbalah, Bnei Baruch, and the day he arrived here; but this is a brief stage that passes in an instant.

Then he nevertheless begins comparing his state with a higher degree and understands that it is worthwhile to strive for something better. His egoism begins working again: “All right, this is evil now, but something better exists. Let’s acquire that.” Egoism continually grows, and this helps a person move from one degree to the next. Thus, the more egoism grows, the more it digs its own grave.

The receiving desire in a seed is smaller than in a sprout. There are two opposing forces here. What helps you escape evil when you feel that egoism is evil? Stronger egoism.

All these processes are above our reason. It is no coincidence that it is written “The Creator places a person’s hand on the good fate and says: ‘Choose good.’” Just make a little effort. The answers to the remaining questions will become clear along the way. I promise you.
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From the Daily Kabbalah Lesson 8/30/26, Rabash, “What Is, ‘He Who Is Without Sons,’ in the Work?”

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Question: How can I prepare myself for the next degree?

Answer: You can prepare yourself for the next degree only through complete agreement to be raised from above. You say, “I must become that way.” But how can you arrive at such a desire? How can you want it?

For this, you must reach the awareness of evil and understand that your present state is the worst possible in comparison with the next degree. The next degree is goodness, while you are entirely evil. Otherwise, you will not want to get rid of your present state. Turn your thoughts in the opposite direction, and you will see where you must begin now.

Comment: But I do not feel that the next degree is good.

My Response: You will sense the next degree through the surrounding light that will shine upon you. You will experience something like vibrations coming from it, and that will be enough to become aware of the evil. I am speaking about our state in the material world, that is, below the Machsom (barrier).

Above the Machsom, everything happens differently. There, the upper one lowers His NHY toward you, gives you various examples, and shows you how to act. You are told in advance what to do and are prepared for it.

In any case, you will still have to make a great effort. But don’t worry; you are never abandoned, and there is always a desire to help you in any good intention. And if your desire is not yet sufficiently good, it is corrected so that it becomes better.
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From the Daily Kabbalah Lesson 8/30/26, Rabash, “What Is, “He Who Is Without Sons,” in the Work?”

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Prayer is a desire, Hisaron, that is already present in a person. This desire has already been analyzed, it is ready to receive fulfillment, an answer. And the effort is in attaining such a desire. The desire itself, the prayer itself, is secondary. The whole essence is in the work beforehand.

Question: Is prayer my deepest intention? Is it about what I am looking for?

Answer: You do not know what you are looking for. You have what we call a “spiritual gene”: a chain of Reshimot (reminiscences or spiritual records) that resides in you because your soul has descended from above to its present low, corrupted state. All the degrees that it passes through are now present within it, but only in the form of Reshimot, in the form of information about each degree.

You can acquire this degree if to this information you add the strength for the conquest of the degree. The force with which the attainment of the degree takes place is called a screen or an intention for the sake of bestowal.

Our work consists of using various actions to reveal the next Reshimo. If I have realized it and continue onward, then the next Reshimo is revealed, a higher one, then an even higher one, and another. And in this way I return to the place from where the soul descended.

I cannot foresee the next desire that will arise when I reveal the next Reshimo: what I will look then, what my thoughts, my desires will be, who I will become. It is simply foolish to imagine now the state I am not in yet. On what basis would I do so?

We see that all the states we go through are such that it is impossible to even guess what the next one will be like. Therefore, I should not think about future desires, future thoughts. It is not without reason that it is written regarding spiritual work: “As an ox to the burden and a donkey to the load.” It is exactly in this most primitive form that I want to come to something greater. But what is something greater? If I begin to imagine something myself, it is already wrong.
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From the Daily Kabbalah Lesson 8/24/26, Rabash, “Who Testifies to a Person”

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Question: What does preparation for sensing the difference between the Creator and me entail?

Answer: The preparation consists only in acquiring the desire to know Him. When a person wants to get to know the Creator and begins to do so, one sees that the Creator is the opposite to them.

A person cannot prepare themselves to know the Creator on their own, since they do not know exactly what constitutes opposite and what does not. They want to reveal the point in the heart (something higher) and so they begin to strive to understand, know, and reveal Him or the higher reality.

It does not matter what we call or define this higher entity. We are still confused, and it seems to us that everything we talk about are different concepts. We think that the spiritual world, the Creator, the worlds, and the higher reality are different concepts and not the same thing.

In fact, it is not like that. Everything that a person reveals is the Creator. The connection of a person with the Creator is called worlds or levels. It is like between people: today we are close to each other; tomorrow the opposite is true. Today one asks, the other answers; tomorrow everything changes. The connection is what is called worlds.

The sensation of the Creator within creation is constantly changing. Left line, right line, middle line, influences, Reshimot, awakening from above, there are many reasons for the change of sensations.

Our sensations are constantly rocking us. If it were not for the internal Reshimot, which are influenced by the external light, setting everything in motion, we would not change.

We cannot change by ourselves. The Kli cannot move by itself. The lights, that is, the Reshimot, set the Kelim in motion.
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From the Daily Kabbalah Lesson 9/2/26, Rabash, “What Is ‘The Concealed Things Belong to the Lord, and the Revealed Things Belong to Us,’ in the Work?”

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Question: We learn that the Creator gives us a point in the heart, gives us Kelim (vessels), and does everything for us, but why don’t we receive vessels of bestowal?

Answer: We study that the Creator is good and does good. His goal is to bring a person to final correction (Gmar Tikkun). A person’s Gmar Tikkun occurs when they develop their desire to receive to the point that in its actions, it becomes similar to the actions of the Creator.

But the Creator does not put on Tefillin the way you do; He does so spiritually. It is a state where Zeir Anpin of the world of Atzilut becomes great, rises to Arik Anpin, and performs actions called “putting on of Tefillin”: a powerful connection with the upper force (Zivug de Hakaa) at a particular degree, when the lights emerge from above, from the front and from the back, from the side of the forehead (Metzach) and from the side of the back of the head (Oref).

The Creator wants you to put on Tefillin in the same way He does; this is called becoming similar to Him. In other words, it is not merely putting a box on your head or arm. At the same time, you must perform the true action—the spiritual one.

You already understand that this is performed both spiritually and corporeally. But why does the Creator not give those who perform it corporeally the desire to perform it spiritually as well? Because there is no connection between the two. That is the answer. There is no connection between them.

A person can spend two hundred years, reincarnation after reincarnation, performing the commandment of “putting on Tefillin,” but this does not develop his desire to receive—his desire for spirituality does not grow as a result.
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From the Daily Kabbalah Lesson 8/10/26, Rabash, “What Is the Gift that a Person Asks of the Creator?”

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Question: Why do we need to increase the aspiration for spirituality, that is, the theoretical desire, in the preparation process, rather than a desire for the sake of bestowal?

Answer: In general, we are a box with five inputs through which information enters us. This information enters the center of pleasure, our spiritual Kli (vessel). Within ourselves, in our brain, we can detect only electrochemical processes. But where is the pleasure itself?

We know that if a specific area of the brain is stimulated, a person experiences pleasure. In this case, it does not matter whether the subject is a person or a monkey.

But what is the pleasure itself? How do chemical and electrical reactions transform into a feeling? That is something we do not know because it lies in the other half of creation, in the desire to receive. But science cannot detect the transition from one to the other; it can see the transition itself, but nothing more.

Imagine a partition, behind which the desire resides. It is impossible to work with the desire itself using purely scientific methods because it pertains to spirituality. It does not matter whether it is holiness or Klipa (impurity), since they relate not to the external garments, but to a spiritual category.

Besides these five inputs through which you receive stimuli and interpret as pleasure or suffering, there is another input known as the sixth sense or the point in the heart.

Certain information also comes to us through it, but it is not clothed in external garments. That is, a person does not receive it through food, drink, sex, money, or even through an electrical impulse, such as stimulating a specific part of the brain to make one believe they are eating a steak.

The surrounding light does not operate that way. One could say that it is a “naked” influence, that is, the influence of the light in its pure form. It has its own clothing, but this clothing is also spiritual. Yet it too reaches the center of pleasure. In this case, I receive two kinds of pleasures: pleasures from this world and those called pleasures of the spiritual world. And then I need to prefer one over the other.

If, through practice and preparatory actions, I am in such a state that I expect only one pleasure, the one that should come through the “sixth sense,” while all the others received through the remaining five senses hold little appeal for me, then I truly have a strong desire for spirituality.

However, the further I advance, the more my animalistic pleasures are intensified, especially the most primal among them, such as pleasure from touch. After all, the sense of touch is most immediate to me of the five senses: tactile, auditory, olfactory, visual, and gustatory. Moreover, these pleasures are increased for me billions of times compared to an ordinary person, and it does not matter whether I am secular or religious: If I am following this path, I am no longer at the level of the inanimate.

So, if I have reached a state in which I desire only the surrounding light, it means that I truly have a strong desire for it! Of course, it is not yet corrected, not with the intention to bestow, but it is directed only toward Him. It is said about this: “I am sick with love,” or “He does not let me sleep.”
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From the Daily Kabbalah Lesson 8/4/26, Rabash, “The Klipa [Shell/Peel] that Precedes the Fruit”

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The desire for spirituality begins with the point in the heart which the Creator places within a person. This can happen to someone who is religious as well as to someone who is completely secular. As a rule, it happens to a secular person because he is searching for something more, since religion no longer satisfies him.

But observing the Torah and commandments on the material level will not lead you to spirituality; it does not expand the desire to receive. The desire to receive is an entirely different Kli (vessel). It begins with the point in the heart and continues onward toward spirituality.

There is a Machsom—a line below which there is a person on his animate level who has corporeal desires for money, honor, and knowledge. And if, after this, the point in his heart —the desire for spirituality—appears, then this is a “part of the Creator from Above,” which has nothing to do with his other desires.

A religious person observes the commandments within the framework of life in this world without this point. The point in the heart is something else—it is a desire for spirituality. People with a point in the heart can be found among both the religious and the secular, among both Jews and the nations of the world, as Rabbi Elazar and Rabbi Shimon wrote about. We can see this in Rabbi Akiva and Onkelos.

These calculations are the Creator’s calculations from above. It does not necessarily happen that all the righteous father’s sons are also righteous. Who remembers the names of all of Moses’ sons? We know that he passed the Torah on to Joshua. The point in the heart is not inherited; it is placed within a person, and that is how the process continues. It is not my fault that I was given such a desire, and I act according to it.

If the point in the heart awakens in a person, then it is there; if it does not, then it is not there because we ourselves cannot cause it to reveal itself. As RABASH wrote that you take a person and place them in a group that strives for spirituality, then you are, so to speak, accelerating their development, and the Creator reveals the point in the heart within them.

This means that in their animalistic development, a person reaches a level at which this point manifests itself within them, that is, the time remaining before they sense the point in the heart is shortened.
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From the Daily Kabbalah Lesson 8/10/26, Rabash, “What Is the Gift that a Person Asks of the Creator?”

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