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: What is bestowal?

Answer: Bestowal is a likeness to the upper force. The upper one gives to me and I to Him. I always learn from what He does for me, and from this I find out what I must do for Him. I do not know what this should be. I am in complete emptiness. I understand nothing, and I feel nothing.

I need to receive an example because in fact I do not know what is bitter and what is sweet, what is truth and what is false. Now everything is completely new for me. Nothing remains in me from what was before. I have risen above this world; that is, all my animal sense organs no longer operate at such a height.

I have gone out somewhere into a void, an empty space, where I possess absolutely nothing. I must acquire entirely new internal definitions and discernible qualities. It is like an uncalibrated instrument. Now it is necessary to input all the parameters to establish the foundation of its operation. I derive this data from the upper force. The upper one teaches me what is right and left, up and down, bitter and  sweet,  high and low, etc.

I begin to adopt His qualities, His understanding, His intellect; I acquire everything from Him, and in accordance with this, I exercise dominion and govern the desire that resides within me. The desire itself is merely raw, unrefined material.

Those qualities that remain unchanged in a person relate to the animate level, to my physical body, within which I must continue to function in a manner consistent with its nature. My human qualities, as it were, seem to completely disappear. Now I begin to relate to everything from the animal level upward as a true Human (Adam).

On the material level I remain simply an animal like everyone else. Just like everyone, I must receive medical treatment, go to the doctor, and fulfill a host of other requirements to sustain my body. But above the animate level, where I already begin to be as Adam (human), my calculations naturally shift in accordance with the degree of my similarity to the upper force.

These calculations may seem strange to those around me. Therefore Kabbalists know how to conceal them, or they separate themselves and hide from society.
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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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How can one determine what is really true and what is false? What, exactly constitutes  truth and falsehood? Perhaps the true is something soft and gentle, and the false is something hard and rigid? Or perhaps the truth is defined by whether something feels heavy or light?

I do not know what truth and falsehood are. These are completely relative things. You can simply give them some names, for example call one “A” and the other “B.” But I call truth and falsehood two distinct directions. The direction toward the upper force, toward bestowal, I call truth, and that natural, innate direction that existed within me, aimed inward toward my own desire, I call falsehood.

It is very simple. We just give two names to these two notions. You can refrain from calling them truth and falsehood and simply give them numbers: “one” and “two.”
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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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A Kabbalist must make calculations at every moment, and these calculations are above his sensations. Therefore, the head of the Partzuf is above its body.

First and foremost, he performs a calculation with the help of the screen by pushing his own sensations aside and deciding solely in favor of equivalence and unity with the upper force, in order to become similar to the upper one.

To the extent that he is able to do this, he begins to carry out this action.
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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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Do the nations of the world (AHP) agree to correction? Yes, but this consent emerges under the influence of the upper light on them. The AHP itself cannot draw down the light. Therefore, it is said that Israel serves as the light unto the nations of the world.

If Israel (Galgalta veEinaim) draws down the light and examines itself, then accordingly those parts that cannot be corrected in this form feel how they can really be corrected.

There are parts that attract light and there are parts that will be corrected when these lights come together. The GE, Israel, attract the lights, and when these lights assemble, they will correct the AHP.

Is there a place for mutual work here? I think so. What does mutual work mean? Perhaps it is the work of overcoming the resistance of the desire to receive to the process that is taking place inside us.

We see it from the outside, in the material world. The peoples of the world are opposed to the existence of Israel; they do not desire it. They perceive the GE as a superfluous element that dominates them, and does nothing to benefit them. This necessitates analysis.

Since the most crude Kelim require correction, vessels of reception, they feel the need for correction more than Israel does. Of course, the pressure comes from them.

What is the fundamental problem of our world? It lies in understanding and internalizing what is really taking place, in perceiving reality correctly and participating in the process in the proper manner, specifically by compelling the people of Israel to do what they are charged with. In essence, the nations of the world are already engaged in doing this.
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From the Daily Kabbalah Lesson 4/23/26, Rabash, “All of Israel Have a Part in the Next World”

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Question: If the resolution of wars is the main work, then what should we strive for: peace or wars?

Answer: Of course, we must strive for peace and never desire war. We should rejoice in the fact that we are under the authority of the Creator, under His governance of the world, and in the sensation that He is Good and does good toward us and that we belong to Him nd are included in His governance.

These are things we should not run away from. We must strengthen ourselves in them, because in those states we are closer to the Creator if we accept them for the sake of bestowal and not for our own pleasure.

It is a great commandment to abide in joy, but not from being distant from the Creator; rather, from adhesion with Him. This is true joy, the joy of a commandment. However, if you simply feel good, this is the prosperity of the wicked, as it is said: “the wicked, yet it is good for him.”

Therefore, if you have been granted some state in which you feel that there is a certain mutual connection according to equivalence of form, and not because you feel good according to material sensations (although even an “animal” joy is not forbidden and is not a transgression), yet if, in accordance with your intention, you have equivalence and you maintain the intention, and to that extent feel joy, you should not run away from it and seek wars.

But at the very moment you reach this, a state of war will come to you, because the Creator wants to increase the connection between you. And this is possible only through the revelation of additional Kelim that require correction.

But what does it mean “the Creator wants”? It means that new Reshimot are immediately revealed, and you enter a new degree with the purpose of attaining it.
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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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Preparation to the Lesson

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1st part of the Lesson — Writings of Rabash, Article 27 “What Is, ‘If a Woman Inseminates First, She Delivers a Male Child,’ in the Work?” (1991)

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2nd part of the Lesson — Writings of Baal HaSulam, “Study of the Ten Sefirot,” Vol. 2, Part 5, Item 47

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3rd part of the Lesson — Conversations of a Kabbalist with His Students During the Day

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4th part of the Lesson — Studying with Friends

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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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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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