Question: When a person sees that they are capable of handling a situation on their own, without outside help, does it mean they have not examined that situation deeply enough?

Answer: If a person thinks that they can cope with a situation by themselves, it means they have not examined it deeply enough. In other words, they have not penetrated to its deeper level.

Take, for example, the situation in our country. We all witness that we are under the threat of destruction. People have become desperate; they do not see a way out of the current situation, and no one has a miracle solution to this problem. People do not know how to go on living. Some are thinking of leaving the country, yet they do not even know where they could go. We can feel how desperate people have become as they consider moving to a more peaceful place.

But if we examine this situation more deeply, we will see a completely different picture. We must understand that, as a nation without spiritual aspiration, we have no right to this land. We are not connected to it and do not belong to it. Our place is in exile, outside the Land of Israel.

We were brought here for spiritual elevation so that we would acquire the spiritual qualities of the root of this land—Eretz Israel (“Eretz” means desire, and “Israel” comes from Yashar-El, meaning straight to the Creator). Thus, Eretz Israel means the desire directed toward the Creator.

If we are unable to acquire these spiritual qualities, then our place is not here. This land simply casts us off and rejects us like a foreign body.

Who has created this situation for us and why? Perhaps we should look for another comfortable place to live? Maybe Uganda, Madagascar, or, if nothing else, Birobidzhan. But the Creator says: “No! Your place is here, on this land, but only on the condition that you become Israel—one who aspires to the Creator. Otherwise, very difficult states will be awaiting you, even worse than those experienced by the nations of the world.”

Galgalta ve Eynaim (the bestowing Kelim) must fulfill their role with respect to all of AHP (the receiving Kelim). We are not carrying out the role entrusted to us, and therefore, AHP dominates us. But if, in examining this situation, we penetrate a little deeper, we will see the true causes—what is really happening and what can be done.

We will see that there is simply nowhere to run. There is only one absolute solution: spiritual elevation. This is the difference between a superficial understanding of reality and the understanding of its underlying causes. And this situation will not change until we look into the level from which the true cause becomes visible. Only then will the situation begin to change for the better.
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From the Daily Kabbalah Lesson 6/23/26, Rabash, “What Is the Importance of the Groom, that His Iniquities Are Forgiven?”

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Comment: I clearly remember how, as a child, I was deeply attached to my parents. I depended on them greatly and listened to their opinions. For a child, what his father, mother, or grandparents says is extremely important. But then a stage comes when, no matter how he was raised, he breaks away from his parents and changes.

My Response: It is the environment! He comes under the influence of a different environment.

But in our community, it is different. Here, a child and his parents share the same outlook, the same goal in life, the same values, and the same sense of importance. Therefore, there is no conflict. The child passes through all these stages very smoothly. He sees that there is no contradiction: what he experiences at home, at school, and with the other children outside is all the same.

Let him see the world! Nothing is hidden from him. He will see that our view of the world is sober and true.

We educate our children so that by the age of eighteen they have completed both school and university.

Comment: Suppose the terminology we use sounds unusual when it comes from their mouths. People outside might react differently to these children.

My Response: I do not think so. What could be unusual about them? That they do not use the coarse language heard on the streets? So, they will simply speak differently. Today’s world is very mixed.

Comment: But they will still be different from other children.

My Response: They will differ in that they are more balanced, calmer, not easily influenced by outside pressures, and they know why and how to live. They will become very beneficial to everyone. It will be an entirely new generation, properly formed.

All this is possible because we have both the method and the force, the light, that will act upon them. But we cannot simply hand this over to outsiders and say, “Take it and use it.” They do not possess this inner feeling.

Therefore, children who have grown up within our educational method and reach adulthood at eighteen or twenty years of age become a true asset to humanity. They will form the layer of instructors that humanity lacks. Can you imagine how much they will be needed?

Comment: But they will also have a great ego. Couldn’t they still fall into all the temptations of this world?

My Response: No! That will not happen under any circumstances! We see this in our own young people. Those who have been raised in this way, the light does everything; not us.

Those who may fall into the temptations of this world are people who come to us from outside. There have been individuals who tried to build their own businesses on the basis of Kabbalah. How many have there been over the decades of our existence? Just a few. It simply does not happen.

It does not interest a person. He cannot think: “Who will respect me there? What will I gain? What will they give me?” because he has an entirely different system of values within him. You can see for yourself how we live.

Comment: I mean that sometimes people relapse because of personal predispositions, some toward alcohol, others toward something else.

My Response: If we are speaking about someone who came from the outside and had long-standing problems with drugs, alcoholism, or something similar, then yes. But I am talking about people who have been raised among us from birth. They simply do not have those tendencies.

You can see this in our children. They are not drawn elsewhere. They say: “We want to spend time with our own young women, build families among ourselves, organize a club for us. We do not want to meet outsiders. We do not even have anything to talk about with them,” and so on.

We already have children who grew up here, started their own families, and now have children of their own. This is how the next generation begins to emerge—the generation that came out of Egypt, the generation that already bears fruit.

Question: Do you place great hopes in the children?

Answer: Yes! I believe this is the most important thing. The most important!

We see what Moses did with the people who came out of Egypt. That generation which he led out of Egypt had to die in the wilderness. Only those who were born in the wilderness entered the Land of Israel. The same principle applies here.

I believe only in raising a person from the very beginning and giving him the correct direction in life; that is all. It will remain with him throughout his life. It will not leave him, because life itself will continually show him that he was formed correctly.

In this way, these children will receive an education and upbringing, become professionals in various fields, and be able to integrate into our system and work with us. And if not, they will be able to engage in any other profession they choose.
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From KabTV’s “I Got A Call. Kabbalah for Teenagers” 10/12/10

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Talks about the Steps of the Ladder, Part 169

How Can We Not Want to Receive Something If We Never Received It in the First Place?

Since spirituality is concealed, we seemingly want it, but in reality, we mainly want to get rid of our suffering. We are given various kinds of suffering in our state in this world, and we need to escape from the suffering. Then it appears to us that we are attracted to spirituality because we truly want it. However, in truth, we cannot want it before we have seen and felt it. Even the charm of the unknown that we imagine for ourselves is not spirituality. Spirituality is in order to bestow, not what we imagine it to be. Time after time, a different character and picture of spirituality becomes clarified for us, and as we progress, the form of spirituality constantly changes for us.

Therefore, we cannot want spirituality as it truly is because it is opposite to us. We get pushed to spirituality because it seems like it will solve our problems. Then the small will to receive that we have for spirituality, which is essentially simple curiosity, we gradually develop through study, by hearing from the environment, from the society: “It is worthwhile,” “It is important,” “It is great.” This attracts us, and we obligate ourselves to study, work, and perform actions that will help us. This study and these actions help us attract the surrounding light.

When we attract the surrounding light, we receive a grace of Kedusha that we never had before. Even though it seemed that we so greatly desired spirituality, the grace of Kedusha that we receive is entirely different. Grace of Kedusha means that we begin to agree with the fact that we must reach “in order to bestow.” This is a very strange and unnatural phenomenon, where within the general Lo Lishma (“not for Her sake”) there begins to appear a little Lishma (“for Her sake”). In other words, we want to do the work so that both we and the Creator will have something. Of course, if nothing were to be gained from it for ourselves, we would not do the work, but a certain intention already appears that it will also be for the Creator.

This state is called “Lo Lishma that leads to Lishma.” The transition already appears there, similar to the shattering of the vessels, where in the vessel, in Malchut, there is a spark from Bina through which Malchut can later receive correction.

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Preparation to the Lesson

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1st part of the Lesson — Writings of Rabash, Article 30 “What It Means that ‘Law and Ordinance’ Is the Name of the Creator in the Work” (1990) (6.25.2002)

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2nd part of the Lesson — Writings of Baal HaSulam, “Preface to the Wisdom” (5.31.2001)

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In the work, meaning when we want to come to work in order to bestow and not receive for ourselves, of course we must observe the 613 Mitzvot [commandments/good deeds] in actual fact.One who learns Torah but does not want to observe the 613 Mitzvot de facto, is learning knowledge, the way one learns external teachings (Rabash, “What Does It Mean that the Torah Was Given Out of the Darkness in the Work?“).

Question: Does this apply to us in the sense that a person who still does not observe the Torah and the commandments in practice is, in essence, merely “acquiring wisdom” rather than studying the Torah?

Answer: I can tell you, as I understand it, what Rabash most likely means, not as others explain it, but according to his own interpretation.

A person who studies the Torah is one who is learning to become like the giver of the Torah. But if he does not draw the guidance for becoming similar to the giver of the Torah from the Torah, then for him the Torah is merely a science. He is not studying it in practice. It is written: “Good is the study that leads to action,” but such a person does not come to action, to correction.

If the Torah does not lead to action, it becomes merely a science, mere intellectual knowledge. About this it is said: “Believe that there is wisdom among the nations of the world.” What a person studies from the Torah while wishing to remain a non-Jew is called a science. But if a person wants to become a Jew, even though at present he is still a non-Jew, that is, he remains in the desire to receive, then he is truly studying the Torah, not merely a science. One who studies the Torah seeks through its illumination to attain the lights.

An action is called the correction of the screen over the desire to receive. Action is the fulfillment of a commandment. You take an evil desire and transform it into a good one. Therefore Rabash says that the commandments of the Torah consist first of 613 counsels (Eitin) for correcting the soul, and then 613 commandments (Pekudin), through which these corrected parts are filled with the lights.

In the end, after you have corrected and fulfilled all these commandments, all these parts, and filled them with the light called the Torah, you are rewarded with the general Torah. And when you come to the correction of the entire vessel, and the truly all-encompassing light is revealed to you, this is called Kadosh Baruch Hu (the Creator).
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From the Daily Kabbalah Lesson 7/2/26, Rabash, “What Does It Mean that the Torah Was Given Out of the Darkness in the Work? ”

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Question: We say that creation cannot attain the Creator. What is the Creator and what is the intention to bestow?

Answer: Every uncorrected quality in a person corresponds to a corrected quality in the Creator. We will know who the Creator is only when we correct our damaged qualities into the intention to bestow. You can only attain what is clothed in your Kelim (vessels). You cannot attain the Creator while uncorrected.

As you correct yourself and become like Him, you attain your corrected vessels, and then you will know who the Creator is. However, you will not perceive Him, but rather your corrected Kelim: “Everyone judges to the extent of his corruption.” You judge only according to the extent your own vessels are corrected.
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From the Daily Kabbalah Lesson 7/2/26, Rabash, “What Does It Mean that the Torah Was Given Out of the Darkness in the Work? ”

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Question: Why is it so important for a person to know what they derive pleasure from?

Answer: There is an animal state, the desire to receive, which enjoys what it receives. The light departs, it feels bad, and when it returns, it feels good.

Within the desire to receive, there is a point in the heart, and I want to develop it. However, I can do this only with the help of the light of faith, because it is a desire to bestow, a spark of the screen that I once had before the shattering of Adam HaRishon.

What is the point in the heart? It is a spark that fell into the Klipot (shells, impurities), a part of the reflected light that I had when I was within Adam HaRishon. I need to fan it into a flame through the greatness of the goal and the greatness of the Creator.

How can I do this? By comparing it to any other desire, one that may or may not be happy with the illumination from above. It is precisely when this desire does not enjoy the illumination from above that I can see what is happening to my point in the heart: whether it has grown or not, whether I can act under its influence or not.

If the illumination departs and I am incapable of doing anything, then the point has remained just a point, like in any person on the street. It is as though it does not exist; it has not awakened. I feel despair and act only from the desire to receive.

But if, at a time when the desire to receive does not give me anything, I can act from the point in the heart, then it is precisely in it that I feel life. Only in the state of striving toward the Creator, that is, in the state of darkness, can I feel this life.

Question: Is it darkness in the point in the heart that gives me this feeling?

Answer: It is not the darkness in the point in the heart, but the darkness in the general desire to receive.
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From the Daily Kabbalah Lesson 6/29/26, Rabash, “One’s Greatness Depends on the Measure of One’s Faith in the Future”

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Question: What does the external part of the Torah mean?

Answer: The external Torah does not address correcting the intention to receive for oneself into the intention for the sake of bestowal. In other words, a person performs external actions while neglecting internal ones; they do not work on their desires. Their actions are purely external.

Unlike Kabbalah, all world religions invariably include certain external actions, such as rituals. I say unlike because we have complete correspondence between external actions and holiness (spiritual actions). Each external commandment corresponds to a specific spiritual action and has a spiritual root.

Yet, external actions alone do not bring any correction to this world. Therefore, Baal HaSulam writes that if we added internal correction of our desires to our external actions, as it is written: “I created the evil inclination and the Torah as a spice,” and used the Torah for its intended purpose of correcting our egoistic nature, we would transform from mere Jews into the people of Israel.

Currently, we are not yet a people. The nation of Israel (Yashar El—straight to the Creator) is a group of people connected to the Creator. By becoming the nation of Israel, we would receive the place intended for us and belonging to us according to our spiritual root.

The spiritual forces currently descending upon this land do not align with our spiritual state. Today, we are worse than all other nations in terms of our behavior. This means that our place is not in the land of Israel, but among them. They are oppressing us, and we deserve it. This is why we feel so bad on this earth.

Today, this geographical location does not correspond to our spiritual level. We are not corrected to correspond to this place and have no choice but to correct ourselves. There is no other way. In other words, we cannot exist—not as a nation nor can we organize ourselves as a nation in this or any other place—unless we correct ourselves.

The concept of GE (Kelim of bestowal) can only exist in a corrected state, for the sake of giving. AHP can function in any state: corrected or not. Uncorrected GE is impossible; it simply does not exist in reality.
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From the Daily Kabbalah Lesson 6/23/26, Rabash, “What Is the Importance of the Groom, that His Iniquities Are Forgiven?”

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Talks about the Steps of the Ladder, Part 168

Chapter 17. Slander

In this world, at our level, we are in concealment with respect to the next level, which is already beyond the barrier (Machsom). It should be understood that at every level, the lower one is in concealment with respect to the upper one. The concealment is intended to let the lower one acquire vessels of bestowal. If there were no concealment, and we saw the enlightened and complete state in which everything is known and revealed, we would certainly have no way of detaching from the will to receive. It would be like thinking about something very attractive, detaching from it, and then thinking about that same thing only in order to bestow. How could that be possible?

Therefore, the pleasure in Kedusha (holiness) is concealed, but holiness itself is not concealed, and we can feel it. The moment we give up on the pleasure for ourselves that exists in Kedusha, we immediately see Kedusha and feel it. In other words, Kedusha itself, spirituality, is not concealed; only the direct pleasure that can be received from it in the vessels of reception is concealed. This is all that is under restriction (Tzimtzum). This is because when we correct ourselves and wish to not use the vessels of reception, we immediately discover spirituality, and we realize that it was not concealed even beforehand. Instead, since the vessels were aimed at receiving for ourselves, it appeared concealed.

This means that within us there are, as it were, two channels. We can perceive spirituality through one, and the disturbance exists only in the second channel because we want to draw spirituality for the sake of receiving. However, if we wish to perceive spirituality not for ourselves, but in order to work with it as it itself deserves, in equivalence of form with it, then it becomes possible to see it and to work with it. Accordingly, we learn that the vessels of reception conceal spirituality from us.

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