“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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Question: In contrast to the point in the heart, does the “Aviut” (thickness, coarseness) of the desire to receive also grow?

Answer: Naturally, the Aviut of the desire to receive grows opposite the point in the heart. Initially, you connect with this point, while the Aviut, the force of desire, is still concealed.

However, when you begin to sense fulfillment in this point, one that reveals the greatness of the Creator to you, the question of how to handle His greatness arises. Do you need it for the sake of self-enjoyment and comfort or do you view it as a means for further advancement, where you close your eyes, and choose not to see His greatness, but use it exclusively for further spiritual advancement?

If after receiving inspiration you do not go to the group with it but only fill yourself and enjoy it, then immediately a void is revealed within your Kli. A similar phenomenon occurs whenever we fill ourselves for the sake of receiving. I received what I strongly desired, yet I find myself empty once again; the air has escaped, and I am empty once more.

The same thing seems to happen to you in spirituality as well and you begin to feel the emptiness even more than before: You have expanded your Kli, filled it with an awareness of the Creator, only to find yourself emptied of this vast newfound awareness. “Never have I have felt so empty, never have I suffered so intensely! Is this what spiritual advancement is? You ask yourself. “Is this the Torah and is this the reward?”

This happened because you failed to notice that critical moment when you began to derive pleasure from your state rather than using it effectively to further your advancement. Learning to discern this is a very long, difficult, and complicated process. As one learns, one eventually becomes sensitive to this point.

After establishing contact with the Creator, a person is literally at the peak of understanding regarding what one is doing with this connection, whether one using it for one’s own benefit or whether one is truly channeling every awakening, every ascent, and all the strength one has received into further advancement in order to eventually acquire the intention to please the Creator. Basically, throughout our journey in the dark, we study how to sense this point.
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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: Will the humans of the future possess a more powerful mind?

Answer: The human of the future will have stronger feelings and intellect that are more developed tools for perceiving today’s reality, as well as the reasons to move from it to a new form of perception.

This is not about a simple increase in intelligence; we are not talking about the material mind. We will begin to acquire an “integral mind” by connecting with one another emotionally and intellectually. We will feel that there is a system in which we are all included through our thoughts and our hearts.

This system is the only thing that truly exists. The material world in which we now believe we exist will disappear from our perception. We will suddenly discover that matter does not exist, only waves.

And then we will cease to perceive even the waves and will realize that behind them stands a force, not a physical one that can be detected by mechanical or electrical instruments, but a spiritual force. This spiritual force can only be perceived if we are within the same system as it.

Such a transition from passive evolutionary development under the influence of natural forces to an active one where we ourselves govern our development is possible only through the science of Kabbalah, which explains to a person how to rise to the next level of development.

Through our connection, we create one great force, despite the smallness and egoism of each individual’s personal forces. If we even aspire in potential to unite in order to create a new state between us, and become like one person with one heart, then our minds and desires will unite.

Out of all our desires a single desire will emerge, but it will not be egoistic. In order to unite, we will have to break the egoistic approach that makes each of us opposite to others.

And when our minds unite, this shared mind also acquires a new quality that is altruistic instead of egoistic. Thus, we rise to a new level of connection and become like one person with one heart, one desire, and one mind.

In this way we see that all previous forms (inanimate nature, plants, animals, and humans) were never truly material or physical. They only appeared so in our perception; in reality, they were merely forces.

Modern physics also asserts that all reality is force. And we begin to see reality as the connection between two forces: the force of the Creator and the force of creation.
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From KabTV’s “New Life 931 – Evolution: The Next Stage,” 12/12/17

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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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Preparation to the Lesson

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1st part of the Lesson — Lesson on the Topic “Lag BaOmer” (5.2.2018)

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2nd part of the Lesson — Studying with Friends

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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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