Question: How does one gather all their aspirations toward the Creator?

Answer: A person cannot gather all their aspirations toward the Creator alone. If we have a certain reservoir of constantly replenished efforts and we make sure that it is constantly preserved and grows, then we can do this.

Take an ordinary prayer book and you will see that it is arranged as though one among many is addressing the Creator. Everywhere it says “we,” “we,” “we”… This is how the Kabbalists, members of the Sanhedrin (Great Assembly) composed it for us before the exile. It sets forth the correct attitude, in the correct form, and according to these stages, an appeal to the Creator.

Thus, all of this is the work of a person from the collective toward the Creator. Otherwise it is impossible. There are certain very specific prayers in which a person addresses the Creator alone. But even in this case, he addresses Him as a representative of society as, what is called, a messenger of the society. It cannot be so that he makes an address entirely on his own.

There is no other nation so unified by its animalistic nature as the Jews. Any other nation can live separately, one part here, another part there. But this nation, by its very nature, even when scattered throughout the world, preserves the ties between its parts.

The same applies to the matter of their own country and of unification. There are many nations whose countries barely manage to sustain their existence, nations who do not feel connection to all the institutions of the state. But for us, this is ingrained in our nature.

We simply cannot do without it: without organization, without unity, without being bound together into a certain mechanism, truly as a nation. And all this is because, at the very core, lies a spiritual nature.
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From the Daily Kabbalah Lesson 5/22/26, Rabash, Letter 59

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When a person seems to be on the verge of reaching the goal, surprisingly he experiences weakness appears. “Why bother? What is the point? I’m tired. I’m fed up. It is hopeless.” At precisely this moment that one must understand that they are being tested in their aspiration toward the goal.

To actually attain it, a person needs to add even greater aspiration here, a new drive, to inject even more momentum, enthusiasm, reassessment of values, and importance of the goal, and then they will achieve it.

Question: So in practical terms, a person has come close, but in front of them stands a tall mountain that appears insurmountable?

Answer: Yes, it is precisely now that they must add importance to the goal in order to jump up, climb, and run up this mountain.
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From KabTV’s “News with Dr. Michael Laitman,” 5/2/26

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A person generally determines what is a necessity and what is excess for himself. It is between these two discernments (Avchanot) that we live our lives. The problem is that the conditions given to us are perceived either as a necessity or as an excess, and accordingly we carry out our subsequent actions.

Suppose that I feel fine right now, nothing is pressuring me, and I continue existing this way since I am satisfied with the current state of affairs. But if I  now hear that this is a bad state that brings me harm, that I am in danger, about to lose my soul, and to lose the meaning of life, then I will begin to relate to this calm state as a call to action.

That is, I change the definition of my attitude toward the given situation from “excess” to “necessity,” and act accordingly.

Thus, a person’s free choice always stands before the dilemma of how to perceive the present state. One may leave everything as it is, run away, or close one’s eyes, and for this same purpose the Klipot (impure forces), our body, external conditions, and an improper environment act as well, confuse me, and produce a feeling of weariness. All of this is depicted to me as conditions sent from above, and I may relate to them as excess, meaning as a state that satisfies my desire.

Therefore, here I must exert effort, and explain to myself that this is a special state: I am in danger. Then I will begin to perceive my life in such a way that it obligates me toward necessary actions. All of this undoubtedly depends on the books, their authors, and the group, and to what extent my friends burn with the desire for spirituality, and to what extent I am capable of absorbing their aspiration toward the Creator, and am capable of receiving an impression from them. This will compel me to change my inner sensation.
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From the Daily Kabbalah Lesson 5/20/26, Rabash, “The Difference between Charity and Gift”

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When a person exerts effort, and feels that he receives no response, it is precisely this feeling that there is no reaction from above to his actions that is a sign of advancement.

If he were to feel that everything is going well, that he is advancing, this is a bad sign that indicates that he is not exerting any effort. For true, correct effort toward the goal consists in the fact that he does not know, yet he “presses the correct button,” meaning that he receives no reward in the form of honor, power, wealth, or any other temptations in the form of gifts or payment from this material world.

If he truly invests effort toward the goal, and not for the sake of the pleasures of this world, then he develops the feeling that there is no response from above to his actions. And this is the most correct sign that he is being guided precisely toward the goal without the slightest deviation, that exact definitions are being awakened of what spiritual is and what goal he must be thinking about. The correct response to efforts is helplessness, despair, and loss of orientation.

When do we feel helplessness and disorientation within our desire to receive? It is when a person enters a more advanced state, when he does not receive fulfillment. This is a sign that he has advanced a little closer to the goal, toward spirituality.

If he feels worse within the desire to receive from one state to another, this means that he has advanced in the direction of spirituality, that dissatisfaction within the desire to receive is growing.
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From the Daily Kabbalah Lesson 5/19/26, Rabash, “The Difference between Charity and Gift”

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Concerning the Omer count [a count of seven weeks beginning the second night of Passover and ending in the holiday of Shavuot], it is known that man’s primary work is to connect himself to the Creator (Rabash, Letter 59).

The Omer signifies that a person is in a state of correction after the exodus from Egypt on the levels of the small state (Katnut). Therefore during the period of the counting of the Omer rejoicing is forbidden because joy is the drawing of the light of Hochma.

Shaving is also forbidden because “hair” (Searot) is likewise connected with the drawing of lights. “Hair” is an external Partzuf upon the body (Guf) of a person for attracting additional light.

Therefore, during the days of the small state, we live with little, and this is called the counting of the Omer. Through lowering himself and working in modesty, a person comes to the counting of the Omer. “Counting” means that light already begins to shine upon him; he draws lights through subjugating himself across all seven of his qualities, each of which also consists of seven parts that make a total of 49 qualities.

Through this, a person reaches the holiday of Shavuot, that is, a state in which the Kli (vessel) becomes corrected and worthy of drawing the Torah.

Then, from the animate level, from animate food, from the Omer (“sheaf”), from Seorim (“barley”), one comes to the level of Man (Adam), to the degree of MA.

All of this comes through working on the recognition of the greatness of the Creator, through efforts to increase His greatness in one’s eyes throughout all 49 qualities or states. Through this a person grows because by increasing the greatness of the Creator each time, he draws light from above, and thus corrects his qualities to complete perfection and arrives at the holiday of Shavuot.
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From the Daily Kabbalah Lesson 5/22/26, Rabash, Letter 59

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Preparation to the Lesson

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1st part of the Lesson — Writings of Rabash, Article 7 “The Life of Sarah” (1985)

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2nd part of the Lesson — Writings of Baal HaSulam, “Peace in the World”

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Question: While reading Rabash’s articles, I come across concepts such as “excess,” “slave,” etc. What do all these definitions mean in spiritual work?

Answer: There is not as much difference between the spiritual and the material as we think. A material action is an action with the intention of receiving for oneself, and a spiritual one is an action with the intention of giving.

Rabash’s article “The Difference Between Charity and a Gift” refers to determining a state. If it is a person who is accustomed to a certain standard of living, as in Hillel’s example, then a lower level is considered suffering. If he lives at his level, then this is normal for him. Fulfillment within the framework of the usual state is not an excess, and is not yet called Hisaron.

Question: But I feel different, constantly changing states. How can I not make a mistake, and distinguish between the true Hisaron (need, unfulfilled desire) and excess?

Answer: A person is constantly changing. The upper light is in a state of absolute rest, but it influences the current Reshimo (spiritual gene). Each Reshimo is very rich, with a multitude of details. What is meant by a multitude of details?

The Reshimo represents information about the state before and after the shattering of the Kelim in all the properties of the spiritual Kli. The smallest adhesion (Zivug) on the weakest screen contains 25 Partzufim. That is, for each inner definition (Havchana), for each property of the Kli, you have five more Partzufim, as if there were five dimensions in each dimension.

This is such a perfect system that if you study it and analyze it, a full-fledged person with all body parts, organs, ligaments, and the entire complex, interconnected system should be born from it. It seems to you that you are analyzing some small Reshimo. No! You clarify the whole system and its behavior.

It seems to us that the entrance to spirituality is some point, some kind of embryo. But this embryo includes everything. Of course, you do not distinguish between all these internal definitions, but on a subconscious level, you must go through them all. That is why the period leading up to entering spirituality is so long.

You unconsciously go through all the definitions that the “body” of the soul contains, only not explicitly, but in a concealed form. But you go through them! It is like traveling on a train that passes through millions of stations along the way. Because it is dark outside, you cannot see the stops, but you keep moving and stopping, moving and stopping.

You do not know what is happening or where you are. You just feel like you are moving; you make an effort to move, but nothing gets any clearer. It seems to you there is still the same road outside the train window, and nothing has changed; there is still the same darkness, darkness, darkness. But you go through all the stops, all the details.

Question: What should a person tune himself to and direct himself toward?

Answer: At each moment, a person should direct himself toward the goal, and consider that he as if feels it more precisely. He does not know exactly, but he feels the goal.
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From the Daily Kabbalah Lesson 5/19/26, Rabash, “The Difference between Charity and Gift”

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There is no true state in my attitude toward a friend that I can measure with some fixed, objective “ruler.” Everything is measured relative to me.

Who decreed that this is so and that is so? It is always a person who measures. Is there anyone other than a human who could tell me what things are and how they are? The units of measurement are always defined by me.

But when we enter spirituality, as I attain it, I already know what it is that I attain, where I am, what constitutes the place I find myself in, and what it encompasses. That is to say, as I sense, I know exactly what I am sensing. I receive definitions, an understanding of what these things are called. I perceive things that I had never seen before, yet I instantly recognize them: “Oh! This is this, and that is that!” I know what it is because attainment is also understanding.

And then the language of branches is revealed to me. I do not need a translator in the spiritual world to translate my new sensations of that world into the old language of the material world.

Question: Does this mean that I see the true picture of reality?

Answer: Truth is defined as the state in which I measure everything with my correct Kelim (vessels), but they are my own.
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From the Daily Kabbalah Lesson 5/19/26, Rabash, “The Difference between Charity and Gift”

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The idol worshipper that constantly awakens within us is actually for our benefit. Due to it, we come closer and closer to the goal. In truth there is no such thing as a distance between us and the Creator in the way we usually imagine it as a distance of 6,000 years or 125 degrees.

Distance is expressed in the precision with which I can discern the categories of “myself” and “the Creator,” that which separates us and what we have in common.

The distance between me and the Creator is measured by the depth of the qualities and inner definitions that I can discern. If I relate to reality in this way, it is more correct because I do not need to run anywhere, but simply to concentrate on what is within me in order to see how much more I understand who the Creator is, who I am, what it means to become equal to Him in qualities, to draw closer to Him, and to express these concepts in true spiritual categories.

It is important that I always remember the correct definitions. If in the middle of the day I encounter some confusion, I should reflect on it deeply, take The Study of the Ten Sefirot, and find the definitions of what the Creator is, what the creation is, what equivalence of form means, what it means to draw closer to Him, what “One, Unique, and Unified” means, and what “there is none else besides Him” means. If I clarify all these definitions for myself, then in this way I will correctly direct my “instrument” (my vessels, desires, Kelim) toward the goal.

Once I spent two months at a military training range observing how people are taught to aim correctly. There are special charts explaining how to do it, how to account for the wind, the distance, head positioning, and how the weapon must be loaded. You do not see the target since it is 30 kilometers away from you, yet you must direct the projectile as accurately as you possibly can.
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From the Daily Kabbalah Lesson 5/11/26, Rabash, “The Severity of Teaching Idol Worshippers the Torah”

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