Question: How can we raise the impact of a blow from the animal level to the spiritual level?

Answer: You can raise the impact from the animal level to the spiritual level only if you start to understand exactly what the benefits of “love of friends” are. As I start to suffer from not having this love, I already begin to transfer the blows from the animal level to the spiritual level. At least from one area to another.

The compression of time depends only on the transition from quantity to quality. Each new blow should be as purposeful and high-quality as possible. The more precisely I figure out for myself what spirituality is, how much its definition does not describe me, how much it runs contrary to me, and how much I do not belong to it and experience it as a blow, the more time I save and the more I avoid mere animalistic blows.

We need to focus on merging our “I,” the actions, process, and the Creator. This action contains everything. The only thing left is to reveal who the Creator is. Is it someone who bestows gifts? Or is this property the pure force of bestowal that allows me to disconnect completely from my own self, from the desire to receive, and from what will happen to me as a result? This scrutiny takes me from quantity to quality.

Otherwise, there is no way to shorten the time. Years will pass, but everything will seem to be repeating itself.

The Creator sends blows to a person according to how much he can withstand. That is, to the extent a person is oriented toward the truth, to the extent he has prepared himself with the help of a group, family, and inner preparation to see the truth, to this extent it is revealed to him and he is shown how far he is from this state, but only enough to keep him from escaping. This is called the willingness to suffer.

If a person does not yet feel his evil revealed, he is not ready to withstand it. Then the Creator treats him like a baby for now, waiting for him to prepare himself to truly draw closer to the truth.

Therefore, we must understand that in any case, our path does not lead to what we desire within our original animal desire to receive, but directly to the opposite. And nothing in this feels good or pleasant within the desire to receive.

But we are gradually discovering this. Even when I talk about it now, it still seems to us that this is not so. It seems to us that we may have lost a little bit by having to get up at night and come here, but we will win somewhere else. We have some kind of loophole for our desire to receive, a way to calm it down. This is not yet called a blow. A blow is when you cannot justify what is happening in any way, nor explain it to your ego.
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From the Daily Kabbalah Lesson 8/17/26, Rabash, “What Are Commandments that a Person Tramples with His Feet”

Question: Is it possible to discover spirituality when working with friends in a professional setting?

Answer: At work, there are no friends, whereas in the group, everyone is a friend. I don’t understand where the difficulty lies. If you are honest with yourself and with your friend, you will not experience any difficulties. Remove all the external coverings from yourself and from your friend, and imagine that everything is completely pure and that nothing exists except the goal.

So what is the problem? There are working relationships, and there are relationships between friends. For example, I may shout several times a day, to the point where I am ready to kill someone over work-related matters. But does that affect my attitude toward that person as a student in any way? The more someone does, the more criticism he receives; that is clear. What connection is there between the two? Naturally, when people work together, there are more opportunities for friction at work, but it is precisely on this foundation that the other relationships are built.

People do not understand that the revelation of deficiencies, Hisaronot, is the best thing that can happen, because without them, there is nothing through which to advance! If you have no Hisaron (deficiency), you have no possibility of taking even a single step forward. In the process of correction, if a deficiency has not been revealed, if the wound has not been exposed, and you have not discovered how bad you are, how can you become good? After all, we do not create anything new within ourselves in this world; we only correct ourselves.

All our work, as a whole, is called correction. Therefore, we must first reveal the evil and correct it, then reveal more evil and correct it again. If nothing has been revealed, there is nothing to do! After all, correction and advancement are possible only to the extent that something has been revealed. Therefore, the more evil that is revealed, the better!

It does not bother me when someone shouts, as long as he is not shouting against our common direction of advancement. And if he also criticizes along the way, that is welcome. Such criticism, if it is truly genuine, profound, and examines matters from every angle, can never be destructive. After all, it is an analysis through which we begin to clarify who is right, who is wrong, why things are the way they are, and how we should act.

If everything is connected to the goal, only good can come from it, and there is nothing to fear. On the contrary, dig deeper. Just do not remain in this state all the time and begin to derive pleasure from suffering. That happens too. But the revelation itself is a very good thing.

It is known from medicine and psychology that pain and pleasure are essentially the same; that is, suffering and joy are experienced by the body in the same way, and one cannot exist without the other.

There is a reason for the popular saying that if you never quarrel with your wife, you do not, so to speak, renew the love between you. These are not merely words; there is truth in them. Everything can be understood only through its opposite. If there were no criticism of the work, it would continue in the same manner. But after criticism, you realize that you need to work through the issues and approach the work more professionally.
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From Daily the Kabbalah Lesson 8/24/26, Rabash, “Who Testifies to a Person”

The ten must be in the synagogue at once, and not come one at a time, since all ten are as organs of one body, in which the Shechina resides (Rabash, “A Congregation Is No Less than Ten”).

All of reality includes the Creator and the creation. The creation must independently reveal the perfection and eternity of the Creator; otherwise, it will not have a Kli through which to enjoy this state.

Revealing the Kli is what we need, because the state already exists and we are in it. As Baal HaSulam writes, we are like a person sitting in a dark basement where all the treasures and all the pleasures he needs and even more than he could expect are present, but there is not enough light, not enough of a Kli, for him to see the state he is in.

This Kli can be revealed only on the condition that there is a Hisaron for it, a need for precisely this state. If the desire is for other things, a person will not be able to reveal the state that, in the Creator’s view, is “good and does good,” and fill himself with it. Therefore, in Kabbalah, a person who has attained equivalence of form with the Creator is called “one who does not follow the counsel of the wicked.” What does this mean?

“Wicked ones” and “evildoers” constantly come to a person; that is, his uncorrected desires awaken within him, and each time he examines, analyzes, and sorts them, and “does not follow their counsel.” His ego burns within him all the time, and it is precisely thanks to this “help against him” that he continually renews his state in relation to the Creator and thus grows.

This continues until he gathers all his desires into one great desire directed toward a single thing. Once he reaches the innermost part of all his desires and directs them toward acquiring Kelim of bestowal, he arrives at the prayer “from the depths of the heart.”

At that point, he already has a complete, perfect desire, which is called Beit Knesset (synagogue; literally, “house of assembly”). A “house” is a place of reception, while an “assembly” is a state in which he gathers all his desires into one, directed toward a single goal.

It is clear that the desires are diverse, ranging from animalistic and human to the spiritual, but they are all focused on one goal. This is the state described as a person being in a Beit Knesset. The Creator sees that there is someone in the Beit Knesset who is ready for prayer and demands correction from Him. Then the person receives correction for all his desires, and to the extent that they become similar to the Creator, he attains the Creator’s degree.

Where does he obtain the strength to descend into all his inner “wicked ones” and arrive at the decision that, with their help and on their basis, he wishes to attain adhesion and become similar to the Creator? How can he gather all his desires under a single intention for the sake of bestowal?

We learn that a person receives these desires from the upper one, through the surrounding light. But where will he obtain awareness of the importance of correcting them? From the environment. In proportion to the number of “wicked ones” that are revealed to him, which he feels within his body, he must strengthen himself with the help of the group and receive from it an awareness of the importance of the goal. Then he is assured of the ability, with the help of the surrounding light, to purify these “wicked ones” through the intention for the sake of bestowal.

This, in general, is the main idea of the article “There Is No Assembly of Fewer Than Ten.” We understand why it is written that there is no assembly of fewer than ten. This is a state in which the person examines the properties he has acquired from the Creator down to their very depths and directs and aligns them according to his desire to receive correction for them for the sake of bestowal, as in the ten original Sefirot.
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From the Daily Kabbalah Lesson 10/16/26, Rabash, “A Congregation Is No Less than Ten”

If I have established that the Creator is bestowal, then I must investigate this concept, understand it, draw closer to it, and attain it, so that it alone governs me instead of my own nature. And I must do all this through my own efforts. So how can I achieve this?

I am told that the quality of bestowal can be revealed to me in a group among a few people who are striving toward the same goal. Through working together, you can explore it from both the positive and negative sides, in different kinds of relationships.

Why should you choose friends who are also genuinely striving for the quality of bestowal, that is, students who study Kabbalah and want to reach the Creator? Because then you can help one another: “Each one shall help his friend.” Everyone can set a positive or negative example for others, as well as provide them with strength and support.

In this world, there is no other way for us to advance than to see our neighbor as the goal. Moreover, your neighbor can help you and become a source of strength and support for you.

Otherwise, you will follow the old path described by Baal HaSulam. In the past, a person seeking to attain the quality of bestowal would be content with bread and salt and water, living in poverty, and suffering so as not to give their desire to receive anything beyond what was essential for survival. Everything else they had, they would give to others in order to break their desire to receive in this way. If you want to follow this path, go ahead.

However, today the desire to receive can no longer be corrected through such actions. Our actions must be carried out with the help of the light that reforms, not by breaking ourselves in this way. If you were at the level of Aviut Shoresh or Aleph, you could work with your desire to receive and correct it in this manner. But given the degree of Aviut we have in our generation, we are no longer capable of doing so.

The sages of the Gemara and those who came before them prepared the surrounding light for us as a force that enables us to recognize evil and correct it.

Therefore, instead of giving everything away for the benefit of humanity, working for others 24 hours a day, living in poverty and suffering, and “toiling in the Torah day and night,” that is, doing what we are incapable of doing, we have been given the light that reforms. It is not that one method replaces the other; the previous method simply does not suit our current state. We cannot act that way.

When the desire to receive is small, people can live in poverty, striving for a kind of “nirvana.” But this does not work when the desire to receive is great. Besides, why did they live that way? Because they had no other option. If they had had more than a cup of rice a day, they would have occupied themselves with something else. All these methods arose from poverty, not from an urgent need to attain the upper one.
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From the Daily Kabbalah Lesson 9/11/26, Rabash, “The Rosh Hashanah Prayer”