Question: How can we speak about gradual development when the gap between any two consecutive degrees is infinite?

Answer: The infinite gap between the degrees does not contradict gradual development; on the contrary, it makes it possible because the connection between the degrees passes through infinity.

Each degree is like a piece of sausage, like a slice containing all of its components, and you, as it were, return to the original whole form of the sausage in order to receive the next slice. Each time, you return upward in order to continue the work below.

We say that at each degree there is MAN (Mayin Nukvin, a request from a lower Partzuf to the upper one for the ability to receive the light of Hochma) and MAD (Mayin Duchrin, the response). Even if we do not know what this means, do not consciously raise a prayer, and do not receive the light from above, nevertheless, this order is maintained at every degree and in every state. MAN rises to infinity, and from there the lights descend.

There is no state whose initial cause does not lie in infinity. And our states are no exception.

We call our states corrections, and we do not experience states that existed before. Something similar once existed in the broken vessels, which, incidentally, were not our vessels. Our vessels are vessels of human desire; they are something else entirely. They are not the Kelim that, upon falling, serve as a root or preparation.

Therefore, everything we have—every picture of the surrounding world, every state—reaches infinity and returns. This is not a long journey. We should not imagine it as a round trip spanning many kilometers.
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From the Daily Kabbalah Lesson 7/28/26, Rabash, “What Is the Prohibition to Teach Torah to Idol-Worshippers in the Work?”

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Question: Everything revealed to our eyes first appears as negative, something opposite. Could the sin of Adam HaRishon be the negative part that must later be expressed positively?

Answer: In our world, everything always begins with negation. Our world is opposite to the spiritual world; it is a world that requires correction. There is not a single good action in it. And it is impossible to do anything except through means such as study and effort. Yet this does not happen in the way our minds are accustomed to. Even if you study diligently and exert yourself, your development will not proceed according to your logic, which makes you believe that you will gradually begin to feel better and better. On the contrary, you will be given increasingly difficult states and increasingly difficult work. And each time, the stronger you become, the more difficult the states you will be led into.

But you will not be able to know about these bad states in advance, and their ultimate purpose will not be known to you. Everything is concealed, and it seems that instead of receiving a reward for your efforts, you will be punished, and you will not feel any reward in the states that come to you. Therefore, the science of Kabbalah is called a secret science; it cannot simply be revealed to people. It is revealed to each person only according to the level of his preparation.

If a person cannot grasp the fact that what appears to us to be a sin is actually correction, and what appears to be a punishment is also a correction, then their study leads them to a state described as “One’s wisdom is greater than their actions.” They begin to wonder: “Why exert effort? Why do anything at all?” They fall into despair and abandon this path entirely. We see that we lack this, or if it does happen, it happens to a person who lacks inner preparation, who has not yet progressed from the inanimate level (whether religious or secular) to the vegetative level. Or it may happen to a person for a moment, when they fall into despair and descend into some animate state, but this is only for a moment, after which he continues to resume perceiving reality correctly.

The inability to perceive spiritual, eternal categories that transcend ordinary  knowledge (such as the understanding that sin is a form of punishment and punishment is a means of correction) was the reason why the wisdom of Kabbalah was concealed in previous generations until 1995.
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From the Daily Kabbalah Lesson 8/25/26, Rabash, “When a Person Knows What Is Fear of the Creator”

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Question: How much time does it take a person to go through the “seven years of hunger”?

Answer: There is no time in spirituality. First of all, it is impossible to go through seven years of famine in isolation from the seven years of plenty. It is said that seven years of hunger come after seven years of satiation and in one sense this is correct, but on the other hand, not quite so, since these qualities occur at each stage, accompanying one another one against the other.

How much time this will take depends on the intensity of a person’s work: on how much one invests in their advancement, on how much one uses the strength and experience of the society surrounding them, the group, and what one learns from their studies.

It is possible to stretch this out for 200 years, that is, for several productive incarnations. And not simply 200 years lived mindlessly; throughout the time it will seem as though you were advancing, studying, and doing something. Or it is possible to do the same thing in two or three years.

But in any case, several months will not be enough here. Do not think that something will happen to you in an instant. But on the other hand, you must await salvation from the Creator at every moment: “The salvation of the Creator comes in the blink of an eye.”
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From the Daily Kabbalah Lesson 8/17/26, Rabash, “What Are Commandments that a Person Tramples with His Feet”

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We celebrate Rosh HaShanah (the head of the year) based on two aspects.

On one hand, we thank the Creator for having made us exactly as we are and for determining everything concerning us precisely in this way. In doing so, we acknowledge His authority over us, as the King over the entire earth. This is one aspect of Rosh HaShanah, which is called “accepting the burden of the kingdom of heaven.” It concerns the initial, primordial qualities, (the gene and the ways of its development) embedded in a person. This is what takes place in the soul.

And on the other hand, we thank the Creator for leaving a major part of our development in our hands and for providing the opportunity to study His actions (“from Your actions we shall know You”) to reach an understanding of Him, to know Him, to draw closer to Him, to become similar to Him, and to attain adhesion with Him.

In essence, it is not important to us that we determine our fate, learn from Him how to perform corrections upon ourselves, and know by which path we need to come to correction. It is not even important to me whether I advance toward the final correction by a good, pleasant, short, and certain path or choose the closest path out of the two possible ones: the short path, or the long one.

What is important to me is that, by doing so, I thereby become similar to the Creator, and enter into adhesion with Him. This, in essence, is what it means to bring contentment to the Creator.

Thus, the celebration of Rosh HaShanah has two meanings for us. On the one hand, the Creator brings us into existence with those inner qualities that He determines. This means that He rules over us. On the other hand, He has also given us the opportunity to learn from Him how best to advance and to assume various correct forms according to our study and our own choice. As a result, we learn to become similar to Him and attain adhesion with Him.

All of this is contained in the holiday of Rosh HaShanah. That is why it is called the “head of the year.” Beyond this, there is nothing else left for a person to do. We now see that both in the material sphere, and afterward in the spiritual sphere—it does not matter whether we are in one of these dimensions or in both at the same time—such an attitude toward oneself and toward one’s surroundings, toward the world, essentially includes the entire process and all the forms through which a person passes.
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From the Daily Kabbalah Lesson 9/12/26, Baal HaSulam , Shamati 122 “Understanding What Is Written in Shulchan Aruch”

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Comment: A person at the beginning of the path reads and hears about the greatness of the Creator, but does not see the goal toward which they are moving.

My Response: A person never sees where they are going. In ordinary life, suppose you are a research scientist, a chemist or physicist, and you want to master the subject of your research with your mind. You seem to absorb what you study and want to place it within your desire, mind, and awareness. You have no other way. This is how we try to encompass reality, understand it, and know it.

In spirituality, this is impossible. Such an approach is entirely unacceptable there simply because it does not work. In spirituality, you are below, tiny, with a small mind and the spiritual is billions of times greater than you. Even the degree closest to you is billions of times greater than your mind, Kelim, and heart.

So how do you think you can absorb it and contain it within yourself? Nothing will come of it. You will not merely choke; you will not even be able to approach it in this way. It is so great that you will not even be able to open your mouth to swallow it.

What should one do? How can one nevertheless grow and move from degree to degree? It is only by preparing yourself, while still on the lower degree, to receive the mind of the higher degree. But the mind of the higher degree is a billion times greater than that of your present degree, not quantitatively, but qualitatively. Qualitatively, it is opposite to your degree.

Even if you were an angel on your present degree, a higher degree still exists. Its holiness is completely different, and what is holiness for you is waste for the higher degree.

This is the difference between degrees. Therefore, you must arrive at a state in which you completely “bury” yourself and completely “decay.” Then, on the next, higher degree, you begin to come alive and sprout, like a seed from which a shoot emerges.
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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: If my reason depicts holiness to me in its truest form, but this state is opposite to me, does that mean I cannot desire it?

Answer: You can desire holiness because you imagine the pleasures you will be able to find there (not exactly the same pleasures, but analogous to those existing in holiness), and you think you will find and receive them there. But in the Klipa, you gradually begin to see that everything passes.

In the material world, everything passes, while in the spiritual world, on the one hand, enormous pleasures shine within the Klipa, and on the other hand, it is impossible even to touch them.

Our world is below the line of restriction, but even here there are pleasures that a person can receive directly. He enjoys food, sex, children, and various other things. We were given a limited set so that we could live and exist. Beyond this set, there are no pleasures that can be received by ordinary means. Great pleasures can be acquired only with the help of a screen.

Throughout the entire left line, the Sitra Achra, there are no additional pleasures that can truly be received directly apart from material pleasures.

However, the further a person advances, the greater the volume and significance the animalistic pleasures (food, sex, and so on) acquire, and to a somewhat lesser extent, pleasures from power and honor. After all, something must be placed before a person as an obstacle, to bring him into the left line; otherwise, from what would he build an image of holiness?

Therefore, it is said: “Whoever is greater than his fellow, his evil inclination is greater.” “After the destruction of the Temple, that is, after the shattering, the taste of sexual union remained only for those who serve the Creator,” along with other similar indications.
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From the Daily Kabbalah Lesson 8/28/26, Rabash, “What Is the Work of Man, in the Work that Is Attributed to the Creator?”

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Comment: You say that we should attribute all the suffering in the world to the fact that we are not working properly.

My Response: A person should say: “The world was created for me so that through my inner actions I would correct it. If the world suffers, it suffers because of me. If I were corrected, the world would not suffer.” In this way, a person gradually reveals the reality surrounding him. This obliges us and makes us responsible for what happens.

Baal HaSulam says that all the robbery and murders in the world occur because of “Israel.” If the people of Israel understood this, everything would look different. Imagine if we accepted this, we would feel responsible and guilty.

The world was not created so that we would correct it. The world itself is not damaged; we are damaged. What is there for us to correct in this world? Correction consists only of the intention for the sake of bestowal, which pertains to us.

A person should not correct stones, trees, or animals. Do they possess an intention for the sake of reception that I need to correct into an intention for the sake of bestowal? All of this exists only within us, inside each person. This is what constitutes correction. There is nothing to correct externally. A person cannot correct anything, even if it seems to him that he can.

I cannot correct another person’s intention into one for the sake of bestowal because this pertains to that person’s choice, awareness of evil, and understanding that everything depends on him and on his turning to the Creator. No one has access to this except the person himself; therefore, this is called the secret if the Torah.
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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: What actions can we do for a friend in order to bestow?

Answer: Let’s say I like flowers, then bring me flowers. If I cannot get up to study, you will wake me up and you will bring me here to study. If you know I will feel good to hear from you, call me! If it is important for you that I too will think about the goal now, and this will also come back to you later in some form (an egoistic form, which is okay ), then call me. Remind me about it. Anything that can be beneficial in the context of the goal is good.

Comment: We see that egoism is what drives it.

My Response: Yes, now I want to reach the goal through my egoism, so what? If I don’t use egoism, what am I left with? Only this and I should not be ashamed about it; rather, I need to use it to the fullest and direct it correctly, as far as I understand. Then gradually,  the direction and power of my ego will be revealed to me, as well as its readiness (or not) to move forward. This is called Lo Lishma.

Lo Lishma means that my goal to acquire the intention to bestow is the spiritual goal. But I am going to do it with the intention to receive, meaning I want to acquire the intention to bestow with the help of the intention to receive. Do you understand how opposite it is? But I have no choice, so this is how I go.

This is what Rabash wrote about. Do you want spirituality? You want to work in this world and gain something in this world. Later you come to regret it and see that there is no point in working for that in our whole world, and then you develop even greater egoism. You look at other people and ask yourself: “Is this really a life? Is this what you live for?” Why finish this whole life and burn it away, what for? Even if you make millions, what is in the end? Will they build a statue out of gold for you?
You are aiming to acquire something greater. In other words, the ego grows, it gets bigger and bigger. That is good.
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From the Daily Kabbalah Lesson 7/24/26, Rabash, “What ‘Israel Do the Creator’s Will’ Means in the Work”

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Question: How does fear of the future allow you to add something extra, that is, to look at this fear from the outside?

Answer: I can view my fear from the outside only if I acquire some quality of Creator. We are not talking about animalistic fears, although there is a certain reflection of it even there. I need different Kelim to see and determine my state.

Had the shattering of the Kelim not occurred and had new foreign qualities not entered the soul (the desire to receive), we would never have been able to react, think, or look at ourselves at least somewhat objectively. But now, a person can see himself a little bit, as if from the outside.

This is a consequence of the shattering of the Kelim. Animals do not have this, but humans do. The more developed people are (I am referring to the animal level), the more they can see themselves from the outside and analyze. Psychology and other sciences are based on this. You do not have to study Kabbalah for this.

But where does it come from? As a result of the breakage in us, our animalistic Kelim acquired qualities that make us human rather than animals.

We feel the past and future from the present, and we can look at ourselves, examine ourselves, as if objectively, from the outside, much like psychologists do. For example, Freud wrote about himself, as if observing from the outside, exploring his own behavior from childhood to the moment he became a psychologist.

This approach can be developed for the entire creation and for all humankind from a spiritual perspective, from the perspective of the Creator. When one crosses the Machsom and acquires a spiritual Kli, in which he separates himself from his desires, from caring for himself, from attributing everything to his own “I,” and instead accepts the Creator’s view of himself, this is the most objective form possible.
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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: What is the condition for adopting the Creator’s perspective?

Answer: The condition is a correction that a person receives from above, when the Kli (vessel) of the desire to receive, in which fulfillment is absent, receives pleasure even if it is not the natural fulfillment that the Kli wants. The Kli wants to receive the light of Hochma, but instead receives the light of Hassadim and calms down.

This is a special action. I want to experience pleasure. My Kli feels only the presence or absence of the desired pleasure. Suddenly, instead of receiving the pleasure that the Kli wanted, instead of the light of Hochma, I sense the giver of pleasure within it. And this fills me. I need nothing else.

This can be compared to the transition from stage one to stage two where the vessel desires nothing more. If, within my desire to receive, I feel the Creator instead of the fulfillment I previously wanted (instead of animalistic pleasures, money, honor, or knowledge) if I perceive the sensation the Creator through all my senses, then that is it! I need nothing else.

I do not receive pleasure itself; rather, I sense the giver of the pleasure. And this is enough for me. Why? An animal would find this insufficient, but a human being, developed according to the four stages of desire, can be satisfied with Hassadim—the sensation of the Creator.

And now, when I am filled not by my natural pleasure, but by another kind of fulfillment, one that enables me to break free from the domination of Hisaron (the sensation of lack), I gain the possibility of becoming independent. Now I can examine, measure, and determine what kind of fulfillment I want: fulfillment according to my nature or fulfillment that I give to Him, according to another nature.

There are many nuances here, but this is the transition. You ask: “How can one cross from one side to the other?” We have everything needed for this except the sensation of the Creator. This is the correction of the Kli. For there are only two parameters: either the pleasure that fills me when I sense what lies before me on the table, or the sensation of the host standing beside the table. There are only these two possibilities.

I do not have many choices. It is either one or the other. One could say that I am always under the influence and dominion of one or the other. But there is nothing besides these two things.

I am a Kli facing two possibilities. Through suffering, by not giving me direct fulfillment from the table, the Creator teaches me that I must think about another fulfillment: filling myself with the sensation of His presence, and this will give me what is known as “independence.”

After that, I receive the same fulfillment from the table, but in a different form. I use my Kli as a means, not as a goal. The goal is no longer to fill the Kli, but through filling it, to attain something above it. The concept is very simple.
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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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