Preparation to the Lesson

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1st part of the Lesson — Writings of Rabash, Article 28 “What Is, ‘Warn the Great about the Small,’ in the Work?” (1990) (3.2.2003)

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

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Before arriving at the state of sensing the master, we have no concept of either “for the sake of receiving” or “for the sake of giving.” It is all just child’s play, a preparatory period we must go through in order to accumulate various Reshimot (spiritual records) for the future. Intention is acquired through sensing the giver, feeling someone else, someone distinct and different from oneself.

In this world, until I cross the Machsom, I do not feel others; I do not sense anything outside myself because my desire to receive is so underdeveloped. If I do not sense what lies outside of me, I have no intention.

Toward whom will the intention develop for the sake of receiving or for the sake of giving if I do not feel anyone outside myself? The fact that I perceive the existence of other people does not mean they are outside of me. I perceive them as a baby does; an infant is unconcerned with anyone else and is incapable of sensing anyone but itself.

Similarly, we are unable to sense another as a giver or a receiver, and therefore we cannot develop an intention for the sake of receiving or for the sake of giving. We have no understanding of this; we are simply mired in our nature, trapped within the desire to receive.

As for intention, we do not exist within the realm of intentions at all, neither for the sake of receiving nor for the sake of giving. In this regard, our state is like a point created by the Creator as something from nothing. He created the desire to enjoy without any intention; intention emerged only in Malchut of the world of infinity when it began to sense the giver.

This occurred in the worlds at the zero stage, whereas the preparation took place during the descent of the Partzufim (spiritual structures) from above to below. At that time creation, intention, and desire did not yet exist.

Now we begin from the bottom up, starting with the desire to enjoy without an intention. After the Machsom (barrier), we begin to acquire the intention “for the sake of receiving” in the left line, in the Klipot; and conversely, “for the sake of bestowal” in the right line, within holiness; and in the middle line we acquire the intention to the extent we are able to resemble the Creator in intention during the act of receiving.
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From the Daily Kabbalah Lesson 6/6/26, Rabash, “Why Is the Torah Called ‘Middle Line’ in the Work? – 1”

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After the shattering of the world of Nekudim, and subsequently its correction in the world of Atzilut, nothing remained that required correction except the Lev HaEven (stony heart), whose correction will take place at the final correction (Gmar Tikkun).

Then Adam HaRishon appeared, and all his parts underwent further shattering until they fell to the very lowest place known as “this world,” where the need for correction is not perceived. Only when the point in the heart awakens within us do we have something to correct.

In a person who works on himself from the point in the heart, the vessels of bestowal gradually begin to operate more strongly, and he comes to see that he consists of two opposite parts that constantly struggle within him and determine his thoughts and actions. As the vessels of bestowal become stronger within the mixture of vessels of reception, he begins to understand that the nature of reception is inferior to the nature of bestowal.

Then he sees that he possesses no nature of bestowal whatsoever, only reception. As a result, he begins to hate the nature of reception and to love the nature of bestowal. He feels that everything good lies beyond the Machsom, and he is drawn to it so strongly that he is ready to relinquish everything he has with joy. Therefore when the force from above arrives, he gladly accepts it.

All these stages that a person undergoes are not revealed to him instantly or clearly, and therefore he cannot know exactly what stage he is passing through at any given moment. Everything accumulates gradually. Part of the path is traversed in a manner, as it is written, “Noah walked with the Creator,” and part is traversed in vessels similar to those of Abraham.

The change of the name Avram to Avraham signifies a change in his state and place that was brought about by crossing the Machsom. The title Ivri (Hebrew) was given to Abraham because he Avar (crossed over) the boundary between the two worlds. From this root come the terms Ivrit (the Hebrew language) and Ivri (Hebrew, Jew).
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From the Daily Kabbalah Lesson 6/1/26, Rabash, “These Are the Generations of Noah”

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In the material world, when two forces begin to operate within a person, the desire to bestow (that arises from the “point in the heart” and is only the beginning and not yet the actual desire to bestow) and the desire to receive literally bring a person to the point of explosion.

However, strictly speaking, on the spiritual levels, there is no such thing as a desire to bestow! We us this term to refer to either a corrected desire to receive or the incoming light, the light of the Creator, whose inherent property is a desire to bestow.

If, however, we speak of a desire to bestow within the created being, this is either the desire to receive corrected to bestowal for the sake of bestowal or even to reception for the sake of bestowal, or we are speaking about the light that appears within the Kli and brings it correction. In that case, this light, this force, that the vessel receives, is called the desire to bestow.

We become confused due to the laconic language. It is essential to understand what Baal HaSulam means when he speaks of two forces in a person called the Kelim of reception and the Kelim of bestowal.

The concept of Kelim of bestowal is quite peculiar. A Kli is defined as a Hisaron (a need, a lack, an unfulfilled desire).

Desire is called a place. We are beginning to understand that the Kelim of bestowal are egoistic Kelim that have received correction for the sake of bestowal, and that they fill themselves only with what they bestow. How? By filling themselves. If they do not fill themselves, they will not be able to bestow.

Therefore, the use of a place, the vessel for the sake of bestowal is called Kelim of bestowal. Only then we are speaking about the created being.
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From the Daily Kabbalah Lesson 6/1/26, Rabash, “These Are the Generations of Noah”

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There is a specific technique for ascending the spiritual ladder, a process of moving from a lower rung to a higher one, time and again, where each successive rung is opposite to the previous one. On every rung, there is an opposition between the Kli and the light, between the nature of a person and the fulfillment within.

Gradually a person reaches a state where they gather all of their nature that is opposite to the Creator, as well as all the qualities of the Creator, within themselves. From the attainment of these two opposites, a Kli is born within them, a vessel that can receive “for the sake of bestowal,” and thereby fulfills the purpose of creation: “to delight His creations.”

In parallel, we see how all of humanity undergoes this process in an “animalistic” form. While the reasons for feeling good or bad were simple a few millennia ago, today everything has become much more complicated; life has grown extremely contradictory, full of opposing states and conflicting feelings.

This will continue until a person integrates all their impressions, understands and senses the purpose of creation, and becomes ready to perceive eternity and perfection.

The Kli that is required to perceive eternity and perfection must be diametrically opposite to them, characterized by the absence of perfection, eternity, and a total sensation of emptiness or lack of fulfillment. It is not possible to simply bestow this Kli to a person, for it would completely nullify him, and that is worse than death.

It is necessary to provide these Kelim (vessels) in way that allows a person to know how to work within them. Therefore, they are gradually taught how to work with the most terrible Kelim and how to go through the most difficult states in order to reach positive ones.

Our path consists of two opposing tracks: the right line and the left line. One can derive benefit from every state and advance only by means of the tool known as “above reason,” that is, by desiring the upper force to lift me from my current level to a higher one.

There I will experience a different life, a different reason, a different sensation, and different fulfillment because I ascend to each level with my “empty box” and receive fulfillment there. This is what is meant by “every day, a person is new.”

We must derive only one thing from our studies, efforts, and work: that the upper force lift us into a higher state where we will receive a different, new, and better fulfillment. Baal HaSulam writes about this as of the force of the “flood,” the force of overcoming.
[357333]
From the Daily Kabbalah Lesson 5/24/26, Rabash, “What Is a Flood of Water in the Work?”

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I will tell you that something else is coming: a time when the love of our world disappears, when there is no reciprocity, and no attraction. This is already happening! We can already see it developing in the new generation. And then we will realize that we have nothing left to live for, nothing to fill ourselves with!

Question: Will we ask for a different kind of love?

Answer: Yes, we will request fulfillment. Man does not live by bread alone. And then we will feel that we need the true source of all fulfillments.

This will be a moment of profound disillusionment, yet also a profound revelation regarding a new source. And then a cry of supplication will rise from all of humanity: “How will we be able to fill ourselves?! How will we be able to exist?! Where is this source?!”

Question: So now we can see how we are being cut off from all sources of pleasure? Is a passage, a tunnel, being constructed for us that leads to the true source?

Answer: Yes.

Question: Will the Creator be that source?

Answer: There is no other source.

Question: But will a person actually say: “This is the Creator”?

Answer: Yes, this is the Creator of my life, of all my aspirations; He is everything that I want. I want only Him.

In fact, He is the one we striving for all along, with egoism, but it does not matter; it is always only toward Him.

Let us wait.

Comment: Let us wait, hope, and believe.

My Response: Yes, it will happen soon.
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From KabTV’s “News with Dr. Michael Laitman,” 5/19/26

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Preparation to the Lesson

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1st part of the Lesson — Writings of Rabash, Article 8 “Concerning Help that Comes from Above. (1986) (2.17.2002)

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2nd part of the Lesson — Writings of Baal HaSulam, “Preface to the Wisdom of Kabbalah” (3.15.2001)

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Question: What does it mean to not work on awareness of the Creator’s greatness during an ascent”?

Answer: Rabash writes that an action by which a person causes a break in contact with the Creator is called a transgression. Even if it concerns the smallest state, the smallest degree of the contact with the Creator, if this state disappears, we say that it disappears because of a transgression.

On the other hand, this is necessary, because without a descent there can be no new ascent to a higher degree. There are no ascents without descents. Just as we say that Adam HaRishon committed a sin and caused a transgression, so it is here.

The reason for a descent is always that during an ascent, at some point a person ceases to enjoy adhesion with the Creator and begins to enjoy what he receives as a result of that adhesion: a feeling of perfection, eternity, and belonging to spirituality.

In other words, the person is already enjoying what is felt in the Kelim rather than the sensation of the Creator caused by adhesion with Him. The moment he ceases to experience this state in his connection with the Creator and turns it toward himself is called a transgression.

Although he enjoys spirituality, the feeling of belonging to eternity and bestowal to the Creator, these pleasures should be for the sake of the Creator and not for his own sake. Therefore, this leads to the loss of the degree; the light departs, as though the person has once again returned to his desire to receive. The light, sensing a desire to receive in front of it, withdraws as a result of the restriction that has existed since the first restriction (Tzimtzum Aleph).

Therefore a state of forgetfulness is induced in such a way that not the entire degree is lost, but only the light on that degree. The degree itself remains, and only the light of Mochin disappears. The person becomes dull and continues to drift unconsciously, as though his head has descended to the level of the body, like an animal.

He may continue to observe the Torah, study, and participate in the activities of the group, but without any goal, like an animal. Therefore, we term the aimless life of people whose heads are not higher than their bodies the animate level; their minds serve only the body. This means that the force responsible for governing forgetfulness is not acting with the person in its intended way. After all, the Creator wants a person to complete a degree in such a state that his descent is immediately connected to the feeling of a new Hisaron and to a new ascent.

Can it be done differently? In truth, no. We speak of Adam HaRishon as having committed a transgression, a sinner who sinned. Yet just as this was beyond his control, it also beyond ours. At the final stage of realizing a Reshimo (spiritual record), at its highest point, we pause for a single moment to think of ourselves; it is a mandatory state. Then we fall, and that too is a mandatory state.

However, the real question is not about the person himself and not about the fact that he stopped thinking about the Creator and began to think about himself and thereby loses awareness of the Creator’s greatness. The issue is that he lacks a crucial preparatory foundation: the foundation of the environment.

If a person has the proper environment, one immediately senses that they cannot continue to relate to the group in an ordinary way, as one relates to their family, the world at large, or as a religious person might. If a person has prepared the right environment (a group working for the Creator), they instantly perceive that their descent represents a shift from the direction toward the Creator to the direction of the self. This, in essence, is what is called sin.

Thus, the sin lies not in a person falls, but in failing to prepare oneself and being unable to rise immediately after descending.

As Baal HaSulam writes, the Creator puts a person’s hand on a good fate: He brings him to a group, to the correct state, and says: “Take this for yourself.”

“Take” means: “Now choose a stronger group,” so that you will be surrounded by an environment that will obligate you to constantly develop an intention for bestowal and to strive for adhesion with the Creator.
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From the Daily Kabbalah Lesson 5/22/26, Rabash, Letter 59

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