On the spiritual path, we need both ascents and descents. We must go through all these states, and preferably as quickly as possible. The speed we pass through them depends on our efforts, on how much we invest into work and study.

The group has a huge reserve of strength, and anyone who really wants to join it and earn the right to use its strength should try to connect with it as soon as possible through their work, studies, and the right intention. Then the realization of the greatness of the Creator, the exodus from Egypt, the importance of entering spirituality—the entire spiritual mindset he group possesses will pass onto him, and he, too, will earn the right to come out with everyone else.

For although Moses comes to Pharaoh and battles him, it is Moses alone who is connected to the Creator. A single point in the heart connects a person to the Creator, while the rest of the people do not understand what is happening at all because everything is done in the dark and in a hurry. Moses tells them, “Go and take the Kelim from the Egyptians, we will escape from here at midnight.”

The people simply listen and obey him, and by doing so, they merit being freed from bondage and getting out of Egypt. Therefore, we must understand that we do not need our entire physical being, down to the very bones, to strive to reach such a state; this is not yet Gmar Tikkun, but only the very beginning of the path.

Only one point in me speaks to the Creator during the exodus from Egypt, and all my other points, like the “people of Israel” in relation to Moses, only obey it.

Similarly, a person who is part of a group should annul to it so it can pull him out, and help him move along with it from the current state to a more elevated one.
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From the Daily Kabbalah Lesson 4/8/26, Rabash, “Come unto Pharaoh – 2”

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Question: Can it be that the pull toward spirituality comes to me not from the evil inclination, but from the good one?

Answer: Why would it? Where would a person get a good inclination from?

Comment: Maybe it can happen by chance.

My Response: What does “by chance” mean? If all of me is the result of the shattering of the vessel, which was completely broken, how is it possible that there is something good in me?

Comment: But I have a point in the heart.

My Response: The point in the heart is not considered something “good.” It does not draw me to good things. It draws me to pleasures that lie outside the framework of those pleasures that clothe in me as money, honor, knowledge, and so on. Toward pleasures, what is good about that?

Is a simple attraction to greater pleasures called “good”? A person lives, and a thousand dollars a month is enough for them. Suddenly they develop a desire for a hundred thousand dollars a month, and they go out to steal. They are drawn to something greater, so what? Does that mean that striving for something greater is good? If you have a screen, that is good, but if you do not have one, that is bad.

A greater desire to receive in itself is not called good. Yes, it is something necessary that must be revealed along the path, but do not assign it a plus, as if it were positive. It is still a question to what extent we can make something positive out of it.

A simple attraction to something greater can be very bad. “Sit and do nothing, it is preferable.” There are many such sayings. And what do we say? Remain in restriction until you have a screen in order to act for the sake of bestowal. Awaken the desire to receive only to the extent that you can use it for the sake of bestowal.

What does “good” mean? Is a heap of the desire to receive good? If the goal of creation is to adhere to the Creator, and not simply to sit on a sack of desires that have no correction, then why is that good? It is better to be partially in holiness than completely in the Klipa; that is what I understand as good, and not the opposite.
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From the Daily Kabbalah Lesson 4/9/26, Rabash, “It is Forbidden to Hear a Good Thing from a Bad Person”

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“Law” means that it is above reason, and the intention pertains to faith, and by faith above reason he becomes Israel. Conversely, before he was rewarded with faith above reason, he is regarded only as “sacred still,” called “dust” (Rabash, “What Is the Difference between Law and Judgment in the Work?”).

In this article Rabash describes two states in our work. The first state is called “law,” defined by conditions it is impossible to enter spirituality without. These are what is called Mitzva (commandment), Emuna (faith), Tzedakah (charity, giving), and Malchut Shamayim (the Kingdom of Heaven).

At first, these conditions are accepted by us as “an ox to the burden and a donkey to the load,” since a person feels no taste or joy in the work, only heaviness and unpleasant sensations. Working against the desire to receive is very difficult, and most importantly, we do not see what we are doing or for what purpose. Everything happens this way because we must exit the will to receive.

All our efforts are devoid of taste, conscious awareness, and apparent meaning and are carried out “above reason,” literally by coercion, so that we do not feel any spiritual pleasures that might tempt and pull us away from our current point into the Klipot (shells or forces of impurity) rather than holiness. In other words, so that we will not desire spirituality for self-enjoyment more intensely than during the initial awakening from above.

To prevent us from seeking to attain spirituality “for the sake of self-enjoyment,” we are shown (or made to feel) as though there is no flavor in it at all. But if you still wish to draw closer to it, then try to do so without any feeling of taste or joy. How? According to the law of faith above reason.

What is this law? For Malchut, which is entirely the will to receive, it is necessary to establish conditions under which this desire will no longer operate in its usual mode, but will perform actions without receiving a reward, like “an ox to the burden and a donkey to the load.”

How can one work against one’s own nature? If we were able to do this, then we could already enter the spiritual nature and begin the second part of the work, called the revelation of the lights, joy, and the first nine Sefirot that are above Malchut. Strength is required to carry out these laws in Malchut, and only afterward to attain the fulfillment of the Torah.
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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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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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Question: Can we say that the creation is a psychological force and the Creator is a spiritual force?

Answer: I do not want to use definitions such as “psychological,” “spiritual,” “material,” and so on. What does psychological or not mean? It is a person’s attitude. You may call it psychological, but this is not human psychology. You see the world from another side according to the extent to which you yourself are in the intention for the sake of bestowal.

How can you see a taxi driver, striving to earn from others, as someone helping everyone with love, if you do not have the corresponding vision? You will not see him that way, because what you reveal in reality corresponds to your own qualities. Change yourself, and the world will change. Do not demand that the world change if you do not change yourself. That will never happen!

The conclusion is simple: work on improving yourself, and then everything will change. The world depends only on your own change, not on the change of others. You will discover that they do not need to change at all.

The whole world is in final correction, the entire world! And you are only now revealing this: “Imagine that, I did not know! They also do not know, but I already know!”

In the article “Two States” in the book “Shamati,” Baal HaSulam writes about this: then a person sees that the holy Shechina is clothed in the whole world, and everyone is engaged in bestowal and exists in a state of stillness.
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From the Daily Kabbalah Lesson 4/15/26, Rabash, “What It Means that the Generations of the Righteous are Good Deeds, in the Work”

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Comment: As I cross the Machsom, I begin to justify the Creator. But I see that people still hate each other.

My Response: No, then you will see that everyone loves each other like brothers.

Comment: This is from the Creator’s side, not mine.

My Response: What does from the Creator’s side mean? For example, you can see that a taxi driver who wants to make money is actually trying to help everyone and take everyone where they need to go, and thinks only about this. The fact that he gets paid for it and yells at everyone is because he misunderstands his state. You see that he is a puppet, doing it unconsciously. But he executes acts of love.

Question: This is from the Creator’s side, but what does it look like from my side?

Answer: This is not from the Creator’s side. You are saying that the taxi driver is not aware of what he is doing and he thinks he is driven by the desire for profit.

But if you look at it from the other side, the picture looks completely opposite.

Comment: This is not clear.

My Response: This is not clear, but it is true.

Believe me, the world looks completely different depending on our attitude toward it because it does not exist. It is a product of our attitude toward it.
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From the Daily Kabbalah Lesson 4/15/26, Rabash, “What It Means that the Generations of the Righteous are Good Deeds, in the Work”

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Every time we make efforts in observing the law of “faith above reason,” that is, in working against our desire, then no matter how tired we are, whatever unpleasant sensations we experience, and even if we see no worthy reason to justify our efforts, more and more burden is added on us. The load is made heavier so that we will ask the question: “Who is the Creator?”

According to the measure to which a person has reached this question, he can accordingly grow, inclining either to the side of Pharaoh or to the side of the Creator. If we are already given the possibility to ask “Who is the Creator?” more and more each time, and despite the unpleasant and hard‑to‑bear sensations, we still again and again ask it and, on its basis, advance, then we accordingly rise to a higher degree.

Therefore, the question “Who is the Creator?” never arises in secular or religious people. It cannot even be placed before them. Only to those who must advance in personal connection with the Creator does He send this question, so that a person will know exactly what he wants, which particular quality he must attain, and to what he must become similar in order to draw closer to this quality.

Therefore, all the obligations, all the burdens in observing the laws, in fulfilling the conditions established by our teachers, which are called “commandments,” are for us so far only indications: “This is how it happens, and that is all.”

Why “this is how”? Because you do not yet feel any taste in them. You are not yet allowed to see what is contained inside, since your will to receive would immediately take it for itself. And then all your work would be deprived of advancement, of elevation above Malchut and of aspiration toward the nine first Sefirot.
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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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The holiday of Lag Ba’Omer (the 33^rd day of the Omer) is celebrated in honor of Rabbi Shimon Bar Yochai, the author of The Book of Zohar, who passed away on this day.

In The Book of Zohar, in the chapter “Idra Zuta,” portion “Ha’azinu,” the passing of Rabbi Shimon is described as follows: “For there the Lord has commanded the blessing, life forevermore” (Psalm 133).

Rabbi Aba said, “Rabbi Shimon did not finish saying ‘life’ before his words subsided. And I wrote, and thought to write some more, but I did not hear.

I did not raise my head for the light was great and I could not look.

Rabbi Elazar and Rabbi Aba took him from his place on the bed that is made like a ladder in order to raise him on his bed. The whole house was filled with fragrances. They lifted him to his bed, and only Rabbi Elazar and Rabbi Aba served him.

After the bed left the house, it rose in the air, and fire was blazing before it. They heard a voice: “Come in and come and gather for the celebration of Rabbi Shimon”

The Zohar uses such vivid descriptions because it is written in the language of Midrash (allegory). But of course, it is not speaking of physical death, it speaks of the soul’s departure, which enters the state of the end of correction (Gmar Tikkun). That is why this is such a significant event, and why the entire system that includes his students receives such a special light.

It is not describing the death of a person, but rather the thinning of a spiritual Partzuf. First, the light enters and clothes the Partzuf, forming within it Ta’amim, Nekudot, Tagin, and Otiyot. The clothing of the light in the Partzuf and its departure make the vessel fit for use. In this way, the soul of Rabbi Shimon reaches its final action, its last degree, the collective end of correction. This is what The Zohar tells us.

All the other companions, the souls that depended on him and emerged from his Partzuf, which was filled with light and was now releasing it, then received all the light that departed from him. These were the ones who were attached to him, connected to him, who participated in the drawing of the light, and in its departure.

The departure of a Kabbalist means that all the light he had drawn into his soul together with his students, and accumulated for the sake of all humanity, is now being released and transmitted to all other souls. Now this light becomes like a glow, a surrounding light, which he bestows upon others. His departure symbolizes this transmission of light.

That is why we celebrate this day with such joy, because we have received this upper light, called “Zohar,” which is capable of correcting all souls, uniting them, and raising each one to the level of the Creator.

This is why this day is called the Festival of Light, the light that returns us to our source, the light of correction. Each person must ask themselves: “Am I truly using this light?”

This light has been given to us, but are we using it, and are we realizing our potential through it? That is what it means to take part in the celebration of Lag Ba’Omer.
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From KabTV’s: Lag B’Omer, 5/17/11

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The path of the Torah is such that in every state you are given a chance (through various means like the group, books, and study) to advance toward the recognition of evil. Through study, you draw the “allure of holiness” upon yourself.

You begin to sense, at least a little, that there is such a thing as bestowal. From this, you feel yourself sinking ever more deeply into slavery, in Egypt. That is why it is said that the longer the sons of Israel remained in Egypt, the more they felt they were enslaved.

Eventually, you reach a state where the gap (the tension) between that “allure of holiness” you received from above and your current state, your actual qualities, becomes so great that you feel you must escape this state at any cost. You want to run from it, but you don’t know how.

Why did the Creator arrange this feeling of contradiction within you? It is so that for the first time, you would turn to Him and establish a connection with Him. The sons of Israel did not want a connection with the Creator. Even at the giving of the Torah, they did not aspire to address the Creator directly; instead, they asked Moses to speak with the Creator and then relay what was said to them.

The need for connection with the Creator is not inherent in human nature because such a connection places obligations on a person and feels burdensome. It comes only through the light that descends upon a person during study.

This light determines the next state, the tension, the measure of recognition of evil. A person cannot leave their state on their own, but the light gives them the strength to turn to the Creator with a request. There is no other means.
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From the Daily Kabbalah Lesson 4/7/26, Rabash, “The Connection between Passover, Matza, and Maror”

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Question: Why is it that our group, which exerts tremendous effort in study and in everything possible, is still not at the level that, seemingly, corresponds to its efforts?

Answer: I look at it completely differently.

We exist within a system called the soul of Adam HaRishon. We are a part of this soul, united across all countries by one goal, which is to lead many people, if not everyone, forward. We have no right to focus solely on ourselves.

If what is currently placed upon me is to lead several million people, then until I have the strength to do so, I, because I am connected with them, will not be able to advance even a millimeter. Therefore, one should not check whether I have advanced. That millimeter of progress will come only when I have the strength to lead all those millions of people, down to the very last person. Then I will advance.

For now, one should measure progress by how much strength I have gained to lead yet more people, and then even more. And although I have still not advanced forward even a millimeter, I am constantly accumulating strength. Those millions are beginning to awaken; they are becoming capable of moving.

If you say, “Where is the progress? Look how much effort I have invested!” you are approaching this with the wrong measure. Indeed, I have not advanced, but what has been invested has remained within me. I have already acquired these forces; they are within me.

There is a vast number of souls ready to join me, and they are joining. This is all the result. You simply do not want to see it; you are looking at the fact that there is still no visible progress. Correct, I would not say that there is.

There is, but it is extremely subtle, and of course, it does not correspond to the level we would be entitled to reach were we acting alone. But what can be done? I do not calculate how I would advance if I were alone. It does not depend on me, and it is not my function.

Should I simply retreat to commune with the Creator, and that’s it? A person does not choose the time or the state in which they exist or the actions they must perform.

Indeed, we see that this is precisely what is happening: every day dozens, if not hundreds, of people around the world join us. The world is moving toward a state where we will soon see the collective stance people adopt and the attitude to life they embrace; they will all become clear. Within a few years, you will see how everyone already understands you, even if you have done nothing for it. Of course, it’s not that you have done nothing; you are investing your efforts today, and somehow it reaches them. This is the tangible result of our efforts.

So, I do not attempt to evaluate our progress by examining some isolated minute sector, it is impossible to measure this that way. On the other hand, we must be sensitive to it; we must not fall into despair from the fact that we are, seemingly, treading water. We are not treading water. The fact that you continue to publish books, produce films, deliver lessons and lectures, and organize more groups—all of this is having an effect.

Nevertheless, we cannot measure the spiritual level that is destined for us, because until we have guided a specific number of people from the global community, until we have gathered a certain critical mass, we will not be able to rise to that higher plane.
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From the Daily Kabbalah Lesson 4/9/26, Rabash, “It is Forbidden to Hear a Good Thing from a Bad Person”

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