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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“Those who go to the seminary” are those who advance toward spirituality, and not people “from the street” who are outside the path to the purpose of creation, those who either mechanically observe the commandments or do not observe them at all.

Those who go to the seminary are divided into four categories. Each of them is also in their own state. It may be “walking” (movement), “standing,” “sitting,” or “lying,” since in spiritual work there are many states. But in any case, all of them are called “those who go to the seminary.”

One who goes to the seminary is a person who demands the revelation of the Creator, since the purpose of creation is the revelation of divinity to all created beings in this world.
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From the Daily Kabbalah Lesson 4/11/26, Rabash, “What Are the Four Qualities of Those Who Go to the Seminary, in the Work?”

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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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Question: What is the difference between the corporeal and the spiritual?

Answer: The point is that the work we do in the corporeal world is not true work.

What does not true work mean? You perform real actions, yet you do not perceive that you are working with real entities. We carry out spiritual actions, but we do not feel this, like an infant who does not know that he is developing through various actions.

I observe my little grandson. What kind of mind does he have, what understanding? None! He puts everything into his mouth, bangs things together like a monkey. He does not even have an idea of what he is doing, but nevertheless, all these actions contribute to his development.

And how are we different from him? We have also been thrown into some place, forced to sit here with the help of some thoughts, open books and do something similar to what he does.

So, I also now look into the book, because I was given such a desire. I read, I am obligated through all sorts of thoughts and means to be interested in it. I hope that I will have some good results from this and thus resolve what makes me feel bad.

Now, perhaps I can add some contribution of my own to this work. After all, I would like to independently relate to what I am doing now and not as an obligation from above.

If I search for this point so that it will be mine, truly independent, I will reveal it after all the circumstances that obligate me from above, as a puppet, to engage in study, dissemination, work in the kitchen, and in various activities through the environment, or directly from above, or through my natural qualities.

If I want to have my own participation, my own stake, then this point, even if it is a small movement toward it being my free desire, will already mark the beginning of the soul.
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From the Daily Kabbalah Lesson 4/26/26, Rabash, “Peace After a Dispute Is More Important than Having No Disputes At All”

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Question: How do the worlds, which constitute our external part, help us correct our inner Kelim?

Answer: The Kelim of the pure and impure worlds represent the Creator’s governance over me, specifically whether He appears the good who does good or the opposite, depending on my perception through either the desire to bestow or the desire to receive. Through this, I explore my Kli.

It is similar to how my attitude toward a friend depends on his good or bad attitude toward me.

By faith above reason, I justify him, correct my Kelim, and then I see that his seemingly bad actions are directed at me with a good intention, or vice versa.

Ultimately, the worlds are the Creator’s attitude toward me. Since He reveals Himself through two opposite things that always cause confusion, it is impossible to understand Him immediately, consequently, this helps me clarify my Kelim, my attitude toward Him as the “One, Unique, and Unified” as the “Good that Does Good.”
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From the Daily Kabbalah Lesson 4/26/26, Rabash, “Peace After a Dispute Is More Important than Having No Disputes At All”

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There is no permission to inform a person how much longer is one given to live in this world; one is not to be informed of this. But Rabbi Shimon was in great joy on the day of his demise, and there was great joy in all the worlds because of the many secrets he had revealed then (Rashbi, Zohar for All, Vol. 3, VaYechi, item 157, “When His Time Comes to Depart from the World”).

The departure of a righteous person is like the purification of a Partzuf. When a person leaves their degree and passes from world to world, and especially when leaving the lowest degree, this world, it is a great joy.

Although it does not appear so to us and we think we are living in a wonderful world, we simply have not yet seen anything else besides it. But one must reveal the spiritual world, as it is said: “You shall see your world in your lifetime,” and then we will understand where we truly are.

If a person completes their mission, they no longer need to return to this world, as was the case with Rabbi Shimon bar Yochai, who attained final correction. This means that from then on, he exists only in the upper dimension and no longer reincarnates into this lower, corporeal form.

But one who has not reached their final corrected state in this incarnation must be born again and live in this world.

It is clear that Rabbi Shimon bar Yochai rejoices not because he has finished his work and can rest, but because he brought the Torah, that is, the light that reforms, to the whole world. And this, of course, fills him with joy.
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From a lecture for the holiday of Lag Ba’Omer, 5/1/10

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In our world, a person’s system of values determines the specific nature of their egoism. For example, a penchant for animalistic pleasures:, such as those derived from  the opposite sex or from family life. Or a penchant for human pleasures, such as money or honor.

The proportion to which these inclinations are depicted in a person also depends on upbringing, since it erases natural boundaries. Suddenly, a person begins to desire something that he would never have desired by nature. It is a flaw in our parenting system.

In spiritual education, we do not seem to require anything from a person; we just give them the notion that spirituality is more important than corporeality. Everything else he must cultivate in himself, because the light, by influencing the Kli, nurtures everything in him.

Depending on what one has from birth, their upbringing, and the group they are in, all of this together gives them a general attitude toward life. Then he chooses what is more important to him; he has fuel for the more important but not for the less important.

When a person joins a group that can change his value system or he decides on his own that it makes sense for him to act one way or another, he can independently change these values within himself.
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From the Daily Kabbalah Lesson 4/19/26, Rabash, “Moses Went”

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Question: What kind of conflict exists within a person?

Answer: It is a constant one because a person is created from two desires: egoistic and altruistic. However a true human being is one in whom there is a constant inner struggle between good and evil, one who deliberately pits their good against the evil.

Evil constantly rises up, surging upward, wanting everything for itself, and more. A person, if they wish to engage in self-correction, continually cultivates good within oneself, and remains constantly engaged in this inner struggle.

Question: So the evil within me, egoism, is always there; it is my nature?

Answer: Yes. And you ask the Creator to give you a good nature as well so that you can balance these two natures within you! You might say: “I ask the Creator to erase this evil nature from me.” No! No, that is not wise. Rather, ask that you be given a good nature, and that these two natures exist within you in balance, not one greater than the other, and not that the positive outweighs the negative.

The middle line between them is a wonderful state! I constantly remain in this balance. I stand on two legs above them. Only then can I fully, absolutely fully, feel both the minus and the plus, and all of nature is beneath me.

Question: So a person who contains both within him, his own nature and the nature of the Creator? Is that a harmonious person?

Answer: Of course! Then such a person is called Adam, similar to the Creator, because their inner quality, the one opposite to the Creator, also becomes similar to the Creator.
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From KabTV’s “News with Dr. Michael Laitman,” 3/30/26

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If I do not feel another, truly another, outside of myself, and do not perceive myself within him, then I do not perceive the world at all.

Question: So does that mean I must always see myself through someone else?

Answer: Through someone else, yes.

Question: And the fact that we see ourselves as being so ugly now, why is that?

Answer: Because we close ourselves off, isolate ourselves in, limit ourselves, and we have no desire to see anyone but ourselves. In other words, I see mirrors all around me, mirrors, nothing but mirrors. Reflected in them is nothing but my face, distorted, twisted, full of contortions and grimaces. I see nothing but that. “That” is my world.

Question: So, if I do not let anyone in, and I do not venture out anywhere, does that mean I appear hideous? Does it mean that this, this egoistic state, is my world? It is just me, all alone?

Answer: I see only myself.
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From KabTV’s “News with Dr. Michael Laitman,” 4/7/26

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Question: How can I determine that I am in vessels of bestowal?

Answer: You can determine that you are in vessels of bestowal only if you relate to your state from the perspective of faith above reason, with an intention that lies beyond the boundaries of your awareness.

Spiritual wars, confusion, and all kinds of contradictions in which a person cannot orient themselves always intensify over time because the Sitra Achra are the forces that now confuse us, and it is exactly through them that we discern the uniqueness and perfection of the Creator.

They grow stronger not on the plane of this world where the Creator is concealed from us by such disturbances as a boss at work, a spouse, friends, or even my own inner confusion and turmoil. These forces present themselves as if the Creator has another form, different from the good who does good, perfect, and eternal.

Alternatively, the Sitra Achra whispers to me that I can supposedly attain perfection and eternity without going above reason. In other words, I am confused in all sorts of ways so that I will clarify and acquire vessels of bestowal.

The concealment that we have now takes on a different form, a different coloring, but it remains in the form of confusion. If you see the Creator and opposite Him see various qualities, Klipot, it means you are analyzing with your own intellect. So how will you rise to the next degree?

Confusion always arises because the next degree, more bestowing, more spiritual, comes to my current degree, and therefore it is completely not perceived by me.

You must always acquire vessels that are above your current degree; this is called above reason, because these are vessels of greater bestowal than in your present state. Then through them, you will be able to carry out a correct analysis.

If you try to understand what is happening to you using your current vessels, your analysis will always be incorrect. What is actually happening? I am now at a certain level; I have a will to receive that I have corrected, and with it I want to bestow. I have attained a certain degree and stand on it. It does not matter that these forces come to me from above and that I corrected myself through effort, with the help of the Creator. Even now, during the period of preparation, I am at a certain level.

What happens is that I am given the next degree. I am in a certain state, and above me hangs a higher degree, just as it is. The upper one does not change Himself; He simply shows me His picture. And I must absorb His picture, agree with Him, and try to equalize with Him in qualities.

He appears opposite to me, more bestowing, and I fall into even greater darkness. He is greater in bestowal, and this completely repels me. But in order to begin to agree with Him, I need, not my vessels, but His vessels. Then I must receive His mind, that is, His attitude toward His vessels of bestowal, and only then will I be able to agree with Him.
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From the Daily Kabbalah Lesson 4/26/26, Rabash, “Peace After a Dispute Is More Important than Having No Disputes At All”

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