Question: We say that in reality everything is within us. But wasn’t the world created first, and we were created only afterward?

Answer: Indeed, we say that everything a person feels, he perceives through his five sense organs. These sense organs present him with a picture of the world, although in reality there is no such thing as a picture of the world in itself. We can speak about form only in relation to the one who perceives it.

There are entire articles on this subject. Rabash writes that it is impossible to speak about the attained without the one who attains. Therefore, we cannot speak about the existence of anything outside a person. And we attain the person himself as existing because we base ourselves on our own sensations.

Let us suppose that we accept this as a fact: We do not know what exists around us, and we perceive the picture of the world through the internal reaction of our sense organs. We are so incapable of distinguishing between reality and its perception that what we perceive, what appears to us, seems to us to exist in reality: “If I perceive an object as existing through my sense organs, then it truly exists.”

It is very difficult for me; I cannot step outside my body and see that outside of it this object has no form and no existence. Well, then, let us take the sages at their word.

But, on the other hand, the sages say that in spirituality, the world was created first, and only afterward man was created. It is the same in this world: first the universe was created, then the Earth began to form and cool, and only afterward did man appear upon it. So how can we speak about the existence and gradual development of external nature even before the emergence of man, who perceives this nature through his sense organs?

So when we speak about nature that existed before the emergence of man, we mean precisely how we imagine it through our sense organs. Otherwise, we would not be able to speak about it.

Everything in the world is an expression of desires, but the one who can later tell us about it according to his attainment tells us about it using our words.
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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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Work can only be discussed where there is a place for work. What can one work on? The only thing that exists in all of creation is the desire to receive. How did the Creator create the desire? Through the fact that He departed from it, and an empty place remained as a result. This is the desire to feel the presence of the Creator. This is the first Kli.

Of course, this Kli still has no independence whatsoever, but only a need (Hisaron) for the presence of the Creator. The Creator is the whole of nature, and the Kli is its copy, the Hisaron of this nature. So what? After all, there is still no creation, because creation is something independent, something that acts outside the program of the Creator, outside His desire.

What does “outside” mean? Opposite to the Creator, opposite to Him. How can this desire, created thanks to the presence of the Creator and being His imprint in which there is absolutely no independence and which does not feel anything separate from the Creator within itself, acquire some quality that is completely independent of Him?

The question is: if from the very beginning there exists one single force, one single desire, how can another one emerge from it, completely separated from it? It would seem that there must be some connection, accompanied by control, observation, and guidance. But in that case, how can we call a creation that at a certain stage separated from the Creator a creation if initially it did not exist?

For this purpose, the Creator created a state in which two qualities simultaneously exist: His and the quality opposite to Him. From the comparison of these two qualities, creation emerged. Creation is the result of the sensation of the Creator and the absence of this sensation. The attitude toward the presence of the Creator, based on the difference between “feeling” and “not feeling” the Creator—this is creation.

Creation is called a screen, intention, and, of course, it was formed from Hisaron. But this Hisaron must be special: the lack of sensation of the Creator’s presence develops into a need to feel the Creator and comes to a desire to establish a relationship with the Creator Himself.

Here, there are three parameters: Hisaron, pleasure, and that which establishes the relationship between them. All this is called Kli, light, and the screen between them. We can speak about the existence of creation only when we have these three parameters. But if one of them is missing, then the concept of “creation” cannot exist.

Thus, everything depends on the desire directed toward the presence of the Creator, on the relationship between these two diametrically opposite entities. A person is a preparatory Kli, more precisely, not even a Kli yet, but the one who must become a Kli, a creation. And if the correct desire does not begin to form within him, that is, the desire for the presence of the Creator, then he cannot, in his work, begin to determine the intention: in what form he is ready and agree with His presence.
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From the Daily Kabbalah Lesson 7/22/26, Rabash, “What Are “A Layperson’s Vessels,” in the Work?”

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The only thing that exists in creation is the upper force, called “One, Unique, Eternal.” It created something that would be able to feel it.

This “something” is called a vessel, Kli, a soul, or a creation; it senses only what surrounds and fills it, namely, the very upper force that created it.

This sensation begins to appear in the Kli as the most simple, very faint feeling, the slightest impression of the upper force. It is a natural reaction inherent to the nature of the Kli and requires no effort on the part of the Kli to arise. This faint natural impression is termed this world.

The upper force has a specific program regarding the Kli it created; the Kli is destined to perceive the upper force up to a certain degree called infinity. The Kli was created with an inherent readiness for precisely this measure of perception, and the upper one guides its development it so that it may ultimately perceive Him in His full, infinite measure.

The Kli gradually develops an increasing degree of sensitivity to the upper force. Its development takes place in stages; these stages are called worlds. In total, there are five stages of development.

Initially, the Kli is in a completely unconscious state relative to the upper force, much like an embryo in its mother’s womb. We designate this specific sensation as this world, which in the broader scheme is the lowest degree of the world of Assiya.

Subsequently, the Kli can develop heightened sensitivity and thereby perceive the upper force as the worlds of Assiya, Yetzira, Beria, Atzilut, the world of Adam Kadmon, and finally, as Infinity. We refer to the impressions experienced by the Kli by the names of the lights NRNHY (Nefesh, Ruach, Neshama, Haya, and Yechida). The Kli can feel only its own properties and how, through those properties, it attains the upper force. This is all that it is capable of feeling.
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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 depth of a word?

Answer: A word is a universe; a word is everything. “In the beginning was the word.”

Question: So you are saying that it contains the universe within itself?

Answer: Yes, in general, this word is “Yod‑Hey‑Vav‑Hey.”

This is the four‑letter name of the Creator, which explains the four stages through which the upper emanation descends upon His creation. That is the word, and everything else comes from it.

Question: If you say that “everything else comes from it,” does it mean this word present in every word, in every action, in absolutely everything?

Answer: In everything! Yod‑Hey‑Vav‑Hey includes absolutely everything.

Question: What kind of magic is this? What kind of secret? What are these four letters that are in everything, absolutely everything?

Answer: This is the name of the Creator. In other words, it includes the four stages of the spreading of the light from the Creator Himself to all creations.

Question: So the light exists practically in every word, in every action, and in everything?

Answer: Yes. And this word includes within itself all words; absolutely everything, everything that happens.

Question: This name of the Creator includes everything?

Answer: Yes.

Question: These are four letters. What does the first letter, “Yod – י,” mean?

Answer: “Yod – י“Yod is the source of the light. ״Hey – ״ה is the expansion of the light. ״Vav – ״ו  is its descent downward. And the last ״Hey – ״ה is the clothing of the light in the lower ones that already exist.

Question: It is said that one must not pronounce the name of the Creator. What do they mean by this?

Answer: In principle, you cannot pronounce it anyway no matter how hard you might try. It is because these are merely letters, and this word, in and of itself, it is not a word. It is simply a code.

Question: Are we saying “Yod‑Hey‑Vav‑Hey” is a code?

Answer: Yes, it is a code.

Question: And when it is said that it is forbidden to pronounce the name of the Creator?

Answer: This means that one must not try to name His action. Because, in principle, it is hidden from a person. So do not try to do this. “Forbidden” here means “impossible.”
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From KabTV’s “News with Dr. Michael Laitman”

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In creation, there is only the Creator and the creation. When the shattering occurred, the Creator, as it were, shattered Himself, and took on the negative qualities of the creation.

It is as though He contracted Himself, placed veils of concealments over His governance, and hid that it is good and does only good; He as if corrupted Himself in order to correspond to the future creation, which is destined to grow from a state of zero until it attains His level.

The Creator diminished Himself, His light; this is what is referred to as the entry of Malchut into the first nine Sefirot. This was only a preparatory stage. Subsequently Adam HaRishon emerges; he undergoes a shattering and a descent, and at this point the process of discernment and correction begins. This process must originate from us, from below upward.

Adam HaRishon, by correcting himself, thereby builds the correct governance with respect to himself.

Question: Why was Adam HaRishon not able to clarify this immediately? Why must we discern something that already exists?

Answer: We are discerning it because we are Adam HaRishon!
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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 a science concerning how a Kli (spiritual vessel) senses the upper force acting on it. If this study involves perception at the lowest level, it is referred to as the knowledge of this world, the sciences that exist in this world.

However, everything we study within these sciences is merely the impact of the upper force on the Kli without any change whatsoever in the properties of the Kli itself.

Yet, there is a method that enables one to change the properties of the Kli and bring them into correspondence with the upper force, and consequently the Kli will begin to reveal and perceive the upper force with greater intensity. This method is called the science of Kabbalah, a discipline in which the Kli, by transforming itself, studies what it feels and explores its sensations.

The difference between the science of Kabbalah and the sciences of this world is that the sciences of this world, while indeed studying the sensations resulting from the influence of the upper force on us, do not change the properties of the Kli to align with the upper force; that is, they do not engage in what we term “attainment of equivalence of qualities.”

If, however, the Kli begins to change its qualities, assimilating them to those of the upper force, then the entirety of this process, encompassing both the internal transformation itself and what the Kli perceives and receives from the upper force, is collectively what is known as the science of Kabbalah. This constitutes its fundamental difference from other sciences.
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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: Can there be a state where the soul, while ascending from bottom up during the process of correction, finds itself at a level more complex than that of the worlds?

Answer: As the shattered soul of Adam HaRishon undergoes corrections, it effectively refines the worlds, bringing its Aviut into them.

What does it mean? With the help of Partzuf  Adam HaRishon, the worlds become deeper, richer, and more attuned to him. He draws them into himself. He gives them light and abundance by adding the Aviut of his Partzuf. If earlier these worlds were some kind of inanimate system compared to Adam HaRishon, now he brings his soul into them and uses them as a part that clothes onto his soul.

This is similar to the organs of hearing, for example. The ears, clothed in my desire, give me some kind of feeling, but this feeling is not in the ears but in the heart. After all, the ears are connected to the heart, the eyes are connected to the heart, and then I turn them into my Kelim.

Similarly, when Adam HaRishon connects himself to the worlds, the worlds become part of something alive (Chai). While before they were inanimate (Domem). It turns out that Aviut seems to enter the worlds. Or you can say in reverse, that a person incorporates the worlds into himself.
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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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The light is called Shochen, and the Kli where the light is clothed is called Shechina (Rabash, “What Is, ‘When Israel Are in Exile, the Shechina Is with Them,” in the Work?’).

Creation consists of two parts: the Creator and the creature. The Shechina is the revelation of the Creator, the presence of the Creator within the creature. But if His presence disappears from our perception, there can be two reasons for this: either the Creator conceals Himself, that is, expels the Shechina from the creature and does not reveal Himself to it, or the creature itself causes this, whether by its own will or not.

This happens because the light is higher and governing, while the vessel desires to enjoy the light and feel it as fulfillment. Thus, the vessel is dependent on the light. In order for it not to depend on the light, and to be fulfilled by its own good will, on equal terms with the light rather than in subordination to it, it is necessary to remove the greatness of the light, to remove the Creator’s presence, and thereby give the vessel the possibility of free choice.

But for this, it must be given the means for choice. By these means, we refer to the vessel’s ability to distinguish one thing from another according to a certain criterion.

The Creator lowers the Shechina into the vessel down to the level of dust; the shattering of the vessels occurs and sparks of bestowal are embedded into the vessels. Then the Shechina departs and shows itself as corrupted and shattered, that is, the Creator shows the vessel that He abides in an unfulfilled desire (a lack) and that He requires the emergence of the creature’s attitude toward Him.

All these various relationships between the Creator and the creature must ultimately lead to a state where the creature acquires all the necessary conditions for free choice, so that later, upon returning to infinity, it will recreate the state of infinity by its own strength.
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From the Daily Kabbalah Lesson 3/24/26, Rabash, “What Is, ‘When Israel Are in Exile, the Shechina Is with Them,’ in the Work?”

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It is written in Shaar Hakavanot [Gate of Intentions], “This is the meaning of the Maror [bitter herb], which is ‘death,’ in Gematria. This is also why he must taste bitterness, and if he swallows it, he does not do his duty… (Rabash, “What Is, If He Swallows the Bitter Herb, He Will Not Come Out, in the Work?”)

There are three states in the universe. The first state is the stage of infinity (Ein Sof) that includes souls before they leave the direct control of the Creator. This stage is as He created it; He gives everything the qualities of perfection and eternity. As He is, so are they.

However, this is done on by Him. Therefore, souls that sense the Creator experience what is called “shame.”

They need to be freed from shame, and thereby be brought to a state in which they will no longer simply receive from Him, like a fetus in the womb, in perfection due to His efforts, but would acquire their own level, their own feeling, their own awareness, that they will really rise to the level of the Creator, become similar to Him in properties, and not be compelled by Him.

Then the second state arises, the state of work and effort, during which we go through the process of correcting and installing Kelim in order to experience the first state in its entirety. We ourselves desire it, and acquire it; it is ours. When this happens, the second state turns into the third.

Therefore, Maror (bitter herbs) should not be swallowed but chewed. According to our Passover laws, a certain amount of time, a certain measure, is allotted for this.

And then, if we “chewed” it well, if we went through all the attributes of the properties in the desire to receive relative to the Creator’s desire to give, understood what our nature is, and then achieved the use of the intention for the sake of giving, i.e., as they say, “swallowed” Maror, then we really come out through the work of acquiring new vessels, and we merit “getting out of Egypt.”

In the work itself, there are three special stages: faith, prayer, efforts (in Hebrew: “Emuna,” “Tefila,” “Igiya,” the acronym of the first letters of which is “Iti“, which means “with Me”).

The “place,” the state we have to reach, is called “with Me” (“Iti“): “Here is the place [next to] Me.” This is the place of the Creator, and you can come to this state “with Me” through faith, prayer, and effort.

These stages are present at every stage of our work, in every state. Accordingly, the overall process of our advancement is divided primarily into these three parts: faith, prayer, and effort.
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From the Daily Kabbalah Lesson 3/28/26, Rabash, “What Is, If He Swallows the Bitter Herb, He Will Not Come Out, in the Work?”

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Question: The Creator suffers from the fact that He cannot bestow to the creation. But for what reason would the creation develop a need to bestow to the Creator?

Answer: The need to bestow comes to the creation from above without any preparation on its part. Just as the light that filled the first stage gave it its nature, so too the surrounding light that descends upon the one who studies Kabbalah, who wants to connect with the root, gives him its qualities.

Even if for now he simply wants to connect with the root without even yet realizing what it is; however, he studies not for the sake of knowledge, but for the sake of filling the point in the heart. And then the surrounding light, by influencing him, brings him the enchantment of holiness, and brings him precisely an affinity for the quality of bestowal.

The surrounding light gives a person the desire to bestow. A person does not know how this happens. We are not capable of expressing how, within the desire to receive, a desire to bestow is born; just as from the first stage of direct light, the second stage is formed. We have no words to express this transformation.
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From the Daily Kabbalah Lesson 3/24/26, Rabash, “What Is, ‘When Israel Are in Exile, the Shechina Is with Them,’ in the Work?”

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