Each new level we attain signifies that a person has corrected themself by rising to it, and has thereby fulfilled a commandment. Therefore, the number of levels corresponds to the number of commandments: 613 plus another 7 commandments instituted by the sages.

A person rises from degree to degree by virtue of the Exodus from Egypt; therefore, we attach the remembrance of the Exodus from Egypt to many commandments, since it is the foundation that allows us to begin spiritual actions called “commandments.”

We are not speaking about the commandments known to us in the material world (simple movements of the hands, feet, or tongue), but about spiritual actions through which a person fills himself with the upper light.

In the absence of a screen (a spiritual filter that would allow the upper light to enter within us), for now we can draw it toward ourselves through the study of the books. It reaches us in the form of surrounding light that gradually purifies and corrects us. The same actions can be carried out not only through study, but also through real deeds.

On the holidays, such as Pesach (Passover), which brings us goodness, there are specific surrounding lights, and here the participation of a person in preparing the festive event is important, specifically physical participation, carried out in unison in the whole nation.

But in addition to the general participaction, we must have an intention: the desire to attain the essence of the holiday, to ascend to the level of Pesach, so that what the event known as the Exodus would actually happen to us. Depending on the correct direction of the pre‑holiday preparation and the sincerity of the intentions, a person can merit very great surrounding lights even at the stage of preparation for the celebration.

That is why we try so hard: everyone wants to take part in this work and loves it because it gives a greater spiritual result than study.

Baal HaSulam and all the Kabbalists who preceded him singled out Pesach and Sukkot from among all the holidays. Pesach corresponds to the exodus from this world into the spiritual, to entering eternity and perfection, which, in essence, everyone wants.

And Sukkot is the “cloud of His Glory,” that is, a cloud, a Sukkah, a shelter: All this is also surrounding light that comes to a person and corrects him. The principle remains unchanged; only the conditions in which a person’s soul is found change. Therefore, in our world these holidays, these spiritual states, manifest in various forms and modes of expression.

On Sukkot the surrounding light acts differently, because the soul is already on a higher level, whereas Passover is truly the exodus from our state to the light.

Therefore, every time a person takes part in lessons or in work, it is desirable not to forget that everything that happens to them, all their efforts, require an accompanying intention: one undertakes these actions in order to come out of this world into the spiritual world, to feel the upper reality. Then these efforts accumulate and bring a person the holiday of Passover.
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From the Daily Kabbalah Lesson 4/1/26, Rabash, “Why the Festival of Matzot Is Called Passover”

Our world is the world of consequences, the world of deeds and actions, whereas the upper world is the world of causes, the world of roots and decisions. A person is not elevated in the physical sense; rather, within his consciousness he simply begins to see the causes of everything that happens. This is known as the revelation of the spiritual, the revelation of the Creator.

Such a state is “Pesach,” from the word “Poseach,” to pass over, to skip. It is the result of the fact that the Creator “passed over” all the person’s actions and gathered only those deeds in which the person wanted to attain the spiritual.

Pharaoh (Paro) is our nature. Moses (Moshe) is that small force within us that wants to pull us into the upper world. All the disputes between Pharaoh and Moses are the inner work that a person performs, that one experiences within oneself. One’s heart is hardened. The further a person advances, the harder it becomes, until one comes to the ten Egyptian plagues, which are ordeals a person is obliged to go through.

These are truly unpleasant things. One must overcome them by constantly devising new strategies in search of strength to maintain the attraction to the spiritual, the goal, that not only does not shine brightly, but actually recedes into the shadows so much that a person stops seeing it, as if no longer desiring it. And all this happens through the hardening of the heart: Pharaoh appears greater, Egypt more attractive, and it no longer seems so terrible to live in this essentially animalistic world without any benefit.

This goes until the quantity of efforts that a person continuously makes transforms into a new quality, a quality that in turn continues to grow, and then the person merits the exodus from Egypt.

It is here that, in essence, the spiritual process begins, that a person ascends the first spiritual rung of Jacob’s ladder, the spiritual ladder comprised of 620 steps that leads to the end of correction. There is the level of the righteous, the level of the holy spirit, and the level of prophecy.

But even there, whenever one wishes to rise from one degree to another, a person cannot do without the same surrounding light, which comes to a person through study and inner work, just as here on the material level.

Our entire world is designated as the level preceding the spiritual world, but nevertheless it is a level. Therefore, the same principle is prevails there above it; the difference is that there, the light is already revealed, as are the forces of resistance and assistance, which enable the person to better understand and discern the nature of their actions.

Of course, each time, while on the lower degree, one does not understand the nature of the higher degree, and is compelled to go with eyes shut. But this is no longer as difficult as leaving this world for the spiritual levels. Therefore, the exodus from Egypt is the most difficult exodus, the “Exodus” with a capital “E”; and the subsequent exits from each lower degree to a higher one are simply steps.
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From the Daily Kabbalah Lesson 4/1/26, Rabash, “Why the Festival of Matzot Is Called Passover”

When learning Torah, a person is in wholeness, according to the rule, “Where one thinks, there he is.” One should receive vitality from this time to the rest of the day, for this is called “A separate time for Torah, and a separate time for prayer” (Rabash, “We Should Always Discern between Torah and Work”).

“A time for Torah” means that I study the Torah and must be in maximal equivalence with the light so that it will influence me.

The only law that exists in the world is the law of equivalence of form, and all other laws are its consequences. Thus, if I study what relates to the upper lights and want something from above to influence me, I must be as close as possible to the source in my thoughts, intentions, desires, qualities, and impressions.

In other words, while studying the Torah, on one hand, I must feel wholeness and eternity, that I lack nothing, and I am entirely in it. On the other hand, I must understand what I demand from my study. After all, I am not simply going to be like an angel.

Therefore, it is said: “A separate time for Torah,” meaning that on the one hand I connect through the Torah, and on the other hand, through the study I ask for correction, which is called prayer, “a separate time for prayer.” Both must be present in my attitude toward the upper force that I seek to receive.
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From the Daily Kabbalah Lesson 3/21/26, Rabash, “We Should Always Discern between Torah and Work”

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Question: Is truth revealed to us only in periods when the light disappears, during periods of Achoraim?

Answer: We experience two states: either light or darkness. When a person is filled with light, one cannot perceive oneself; the person is under the influence of the Creator, feels ready for anything, and feels like a hero. In this period, it is as if the person is under the dominion of nature, specifically the properties of the light. Therefore, it is not he himself, but the filling (the light) that determines his state, his degree, his qualities and thoughts.

When can a person know his true “I,” what state he is in, and on which degree? This is only in the absence of light. The fact is that the screen, when in the darkness, determines to what extent the Partzuf can be filled with the light of Hassadim, and based on this one can predict what will occur when the light comes and to what extent it will be able to fill the Partzuf.

Therefore, it is only during darkness that a person exists in a true state. This holds true during the preparation period, the time when the Kli has not yet acquired a screen (an intention for the sake of bestowal). Let’s assume I am currently in this preparation phase; it depends on my experience of past states, on efforts, on the group, on all the things that are around me, to what extent they together give me strength.

It is more correct to formulate it as follows: during the period of concealment to what extent does the surrounding light (Or Makif) hold me in a state independent of whether I am under the influence of darkness or light, in a state of ascent or descent. It is precisely the descent that I use to build my spiritual Kli, since only in a period of darkness can I show myself, make efforts, and demonstrate persistence. I am given a chance from above.

And at the time when the light influences me, I have no possibility to manifest myself, since the Creator performs His actions over me without my participation. Thus, we have two states: in the period of light the Creator influences me and in the period of darkness I influence myself.

The fact is that when the Creator influences a person, he thinks that he is a hero, that the actions are his, that he has achieved something. But it is not so; it is simply means the Creator is currently drawing closer to him. Conversely, when the Creator moves away it is similar to a mother teaching her child to walk. At first she holds the child with both hands, steadies him between her knees to prevent him from falling, and then she lets go and steps back. By withdrawing, the Creator gives a person a chance to take a step forward toward Him.

And so, time and again, the Creator teaches us to walk independently. We must come to realize that these are desirable and effective states that benefit us because they bring us closer to spirituality and that we must use them by taking a step forward, then another, and another.

But we cannot do this alone. We must build an environment: a group, books, a teacher, the support of friends, and a daily schedule. All these things support us in periods of darkness. Only with their help will we be able to take an independent step forward.
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From the Daily Kabbalah Lesson 3/31/26, Rabash, “Show Me Your Glory”

All we need so we can engage in Torah and Mitzvot [commandments] is the revelation. That is, to reveal the delight and pleasure hidden in them so we will see them openly (Rabash, “Concerning Hesed [Mercy]”).

If we were to reveal that bestowal contains many pleasures now, then, like a thief, we would run after this quality in order to obtain those pleasures.

On one hand, we are pushed toward bestowal by the anticipated pleasure, on the other hand, by the suffering we feel in our state. But as we advance along this path, do we see that it is about great pleasure? Is the benefit of bestowal revealed to us in our will to receive? Are we burning with the desire to bestow, which promises pleasures?

If we were in such a state, we would follow the Klipot. We would be included only in the pursuit of the pleasures of the Klipot and would never be able to come out of it.

Therefore, our path is called: “For the Torah shall come forth out of Zion,” that is, from “exits” (Yetsiot), from disappointments, from confusion, and not from pleasures. If it were from pleasures, then it would be through the Klipa, which “buys” you by giving pleasure: “Work for me.”

With us, this does not happen, and this is a sign that we are on the correct path, that the actions performed upon us from above are indeed meant to make us into those who bestow.

It is not simple, it is difficult, because in the vessels of reception, in our egoistic perception, it is impossible to discern how to do this. Our path is devoid of pleasures. We are given no payment along the way, for which it would be worthwhile to work, only an abstract idea: the greatness of the Creator, the greatness of the group.

And we see this in ourselves. We do not advance by means of pleasures, so we have nothing to worry about. Only if we are truly able to perform an act of bestowal will we be able to enjoy it. Such is this “twice-sold deal.”
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From the Daily Kabbalah Lesson 3/19/26, Rabash, “Concerning Hesed [Mercy]”

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This is called “the sorrow of the Shechina.” That is, it is that the Creator cannot impart the delight and pleasure as He wishes, for His desire is to do good to His creations (Rabash, “What Is, ‘When Israel Are in Exile, the Shechina Is with Them,’ in the Work?”).

Question: Why do we say “the sorrow of the Shechina” and not “the sorrow of the Creator”?

Answer: Because the revelation of the Creator with respect to the created being appears as a mirror image of the corrected Malchut. This serves as an example for Malchut of what it should be like. But of course, it is the sorrow of the Creator from the inability to bestow to the lower ones.

Rabash writes that the light is called Shochen, and the vesse the light is clothed is called Shechina. Thus, the Shechina is the perception of the Creator’s sorrow within the lower one, because the lower one feels it in its own vessels.

The Creator wishes to bestow to him. This relates not exactly to the Creator Himself, but to the Creator’s attitude toward us.

Question: But why isn’t it about the Creator’s relation to Himself?

Answer: Because this revelation takes place in Malchut, which is in a state where it can feel the sorrow of another and work with this in bestowal.

In essence, the sorrow of the Shechina is the sorrow of Malchut. It does not mean that the Creator regrets or feels sorrow; rather, Malchut reveals how great its own sorrow is, how deeply it regrets that the Creator cannot bestow to it.

Everything here is focused specifically on the vessel of the lower one, because the vessel of the lower one is ready to feel this sorrow, it has already undergone the correction of Hafetz Hesed. Otherwise, it would not be able to feel another’s sorrow.

Hafetz Hesed means that I desire nothing for myself, and therefore I am able to be filled with the desires of another.
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From the Daily Kabbalah Lesson 3/24/26, Rabash, “What Is, ‘When Israel Are in Exile, the Shechina Is with Them,’ in the Work?”

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Question: You say that the group, the friends, and the books are all very important. Yet within this framework, we need to perform a thousand and one actions. Why do we constantly fail? Is it impossible to get out of these failures?

Answer: Why do you assume that by working in a group where everyone is “simmering as if in one pot,” you are constantly losing? Maybe this is the form that is supposed to be? You see that the children of Israel in Egypt are constantly experiencing defeat. When Moses goes to Pharaoh or leads the people through the desert, didn’t he experience failures? He fails all the time. But are failures bad things?

You fail and grow weaker because you reveal your ego, discover that you are zero, that you do not understand anything, and you have neither the strength nor the mind to rise to a higher level. After all, with the mind of the previous level, with the force of the previous level, you certainly cannot rise to the next level. Each time you fail, you discover your inferiority, and this is precisely what leads you to a higher level.

I think many have gone through such states where after you see that you have nothing, understand nothing, and are tired, suddenly something new is revealed to you. You begin to understand more, to connect definitions; it organizes you correctly, and there is some kind of illumination, some glimmers of light.

And all this comes through the feeling of failure, powerlessness, and disappointment because this is our path. First a person receives an empty Kli (vessel), a feeling of the lack of its fulfillment and powerlessness; only afterward does the light enter the corrected Kli.

We are not advancing in accordance with the animalistic mind that would expect greater strength each time, but rather, the process works in exactly the opposite way. This opposite way requires us to expend enormous forces, to exert a tremendous amount of intensity in everything, and when we come to powerlessness and emptiness, then we ascend to the next level.
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From the Daily Kabbalah Lesson 3/22/26, Rabash, “What Is the ‘Bread of an Evil-Eyed Man’ in the Work?”

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But because we were given the Torah and Mitzvot to keep during the concealment, we can keep them in utter simplicity, and say, “If my aim is to bestow, why should I mind what taste I feel?” (Rabash, “The Measure of Practicing Mitzvot [Commandments]”).

We must reach a state where it does not matter to us what state we are in. The main thing is to be aware, to be in a certain feeling, that I am connected with the Creator, that I am moving toward Him. I must come to a point where this becomes more important to me than all the feelings in my sense organs

Question: So how does one “simply perform” the commandments in practice?

Answer: Precisely like this, without any cleverness. It must be clear to me in my feelings. “Simply” is not a concept that describes understanding. I am a desire to receive, not an intellect, not a computer. Therefore, I must feel the commandments within my desire.

Question: And if I am not able to?

Answer: Everyone is capable, you simply have not attained it yet.
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From the Daily Kabbalah Lesson 3/23/26, Rabash, “The Measure of Practicing Mitzvot [Commandments]”

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As our sages said (Avot, Chapter 4, 22), “One hour of repentance and good deeds in this world is better than the whole of the life in the next world, and one hour of contentment in the next world is better than all the life of this world” (Rabash, “The Measure of Practicing Mitzvot [Commandments]”).

There seems to be a contradiction in this phrase. So what is better? This world or the future world? What does a “beautiful hour” mean?

Beauty is Hochma, wisdom. An “hour” is defined as a connection. If I establish a connection with the Creator in our world, then my raising of MAN, my prayer, constitutes all that I have it is my bestowal to the Creator. Thus, the Kli (vessel) that I am building now is the main thing. The upper light will come and be felt only to the extent of the Kli’s equivalence. But in the future world, the reception of the light is the attainment of the holy names. This is our goal. There is nothing more beautiful than this.

Firstly, it follows that at one moment I am in the place of the created being, and at another, on the degree of the Creator. Second, we know that our world and the future world are two states of the same degree. Our world is the present state; the future world is the state that follows in the next moment.

Thus, this can be explained either as the raising of MAN and the reception of the light with the intention to bestow, or as two states: a lower and a higher degree, where the lower degree, by working and correcting itself, merits to draw the light through all the higher degrees.
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From the Daily Kabbalah Lesson 3/23/26, Rabash, “The Measure of Practicing Mitzvot [Commandments]”

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This matter is presented in “Preface to the Wisdom of Kabbalah” (item 58): “This is the meaning of our sages’ words: ‘In the beginning, He contemplated creating the world with the quality of Din [judgment]. He saw that the world does not exist and preceded the quality of Rachamim [mercy] (Rabash “Concerning Hesed [Mercy]”).

What does it mean “to create the world with the quality of judgment”? First, Malchut was created, and then Bina was joined to it in an uncorrected form. The matter is that Bina itself cannot be uncorrected, but Malchut uses this quality according to its own desire, guided by considerations of maximum self-enjoyment. This is called the shattering of the vessels, the uncorrected Torah.

Here a question arises: “But couldn’t the Creator have mixed Bina with Malchut in such a way that they would be combined correctly?” However, if they had been mixed correctly from the outset, we would achieve nothing by it, because it would not be under our control, it would not be ours, but essentially the Creator’s. Moreover, we would not be able to discern these qualities and choose how to use them. We would have no independence.

But if, from within Malchut, we choose the governance of Bina, acquire it and adhere to its qualities, then we thereby choose an exit from one nature to another. In this lies the entire choice, the whole construction of the human within us. After all, both Malchut and Bina are created by the Creator; there is nothing here on our part.

On our part, we must only discern and prefer the quality of Bina over the quality of Malchut, to place Malchut under the authority of Bina, and not as we received it after the shattering of the vessels, when Bina is under the control of Malchut.
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From the Daily Kabbalah Lesson 3/19/26, Rabash, “Concerning Hesed [Mercy]”

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Question: The principle that existed in Sodom was: “What is mine is mine, what is yours is yours; I do not help you, and you do not help me.” Is there any logic in this?

Answer: The logic is absolute! It has many adherents. Let’s assume we receive everything from the Creator. If the Creator gave to you, but did not give to me, then even if I die, I must receive from the Creator whatever He chooses to give to me.

Question: The Creator gives wealth to one person, to another He gave poverty, and so it should be? I do not interfere in your poverty, and you do not interfere in my wealth?

Answer: Yes.

Comment: There is logic in this.

Answer: ☺

Question: So where is the flaw?

Answer: The flaw is that people do not accept this in the proper way. That is, they do not accept the absolute rule of the Creator, and it therefore collapses.

We must rise above this strictness of the Creator. It can not only be “what is yours is yours and what is mine is mine.” This is given to us from above, and we must introduce a correction into it so that everything belongs to us.

What the Creator gave us: “what is yours is yours and what is mine is mine” exists at the outset and we retain it internally, yet we cover it from above with love.

Question: Is this what we call “ours”? That is, we build bridges from one to another?

Answer: Yes.

Question: Is this the main work? And then it endures, it will not be overturned?

Answer: And then we become, as it were, partners with the Creator. He created evil, and we build bridges of love over this evil.

Question: And the evil that He created, is that “what is mine is mine, what is yours is yours”? Is this what you call evil?

Answer: Of course. It is egoism.

Question: How does this differ from the fact that during the revolution they also said: “This is ours.” What was missing there? We say that “what is mine is mine, what is yours is yours” must turn into “ours.”

Answer: There was no such ideal—“ours.” If we must do everything, then everything is in our hands. Then it means there is no Creator; this follows by definition.

I think that nothing good will come out of all these theories. I am sure that the world will still come to the realization that these questions must be solved by the Kabbalistic method. That is, to place the Creator—the single, integral One—at the head of the entire process of the development of humanity and cling to Him, and do everything only for the sake of one single proposition, one phrase: “Brotherhood!”

Question: And will people want to cling to that? Is that what they will not want to lose?

Answer: If they choose to let go of it, they will plunge themselves into such a bitter reckoning that there will soon be no one with whom to clarify.
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From KabTV’s “News with Dr. Michael Laitman,” 3/23/26

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If a person feels that he is falling, empty, exhausted, with no desire at all; this is like a seed that has rotted from which a new tree will grow in the next stage.

Either we acquire new Kelim, and then we feel bad because we reveal desires without covering, without fulfillment; we discover helplessness and empty vessels. This is what we call a descent: the acquisition of vessels. And afterward, when they are filled, we say that it is an ascent.

But in essence, what we need are Kelim (vessels). That is, a person should rejoice more in the fact that he is incapable of doing anything on his own. In this, his nature is revealed to him, his structure, what he is and who he is inside, without the influence of the Creator upon him.

Later, such periods come when a person works within these states of descent and perceives them positively and constructively.

But this comes over a long time, once a person begins to evaluate the feeling of the Hisaron (deficiency), an unfulfilled desire, differently. For example, I love someone, I long for them, and this longing awakens a pleasant glimmer of emotion within me.
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From the Daily Kabbalah Lesson 3/22/26, Rabash, 1989 “What Is the ‘Bread of an Evil-Eyed Man’ in the Work?”

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One can expand their point in the heart only through connection with a friend. I give him the greatness of the goal, he gives me his greatness of the goal, and that is how I become impressed by the whole group. As a result, my point grows and attaches the points in the heart of the friends to itself.

The fact is that my point expands from within. From the outside, I receive an impression from the friends, but it comes from their points, from their internal structure, and both the disturbances from them and the awakening from them come according to their inner structure.

They themselves are not aware of where their inspiration comes from, what organs exist within their soul, and I do not know that either. But by receiving it, I thereby awaken my part.

In other words, each time I must correct a particular desire of mine. Each desire in me can be awakened only with the help of a special disturbance corresponding to it.

I have to receive these disturbances from the outside. And due to the fact that I am in a suitable environment that awakens inspiration in me, I receive precisely the inspiration and disturbances that correspond to my internal organs.
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From the Daily Kabbalah Lesson 3/23/26, Rabash, “The Measure of Practicing Mitzvot [Commandments]”

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Question: For the sake of advancement, should we artificially imagine the suffering of the Creator, that He is so unhappy and suffering, and that through our attitude we supposedly pity and comfort Him?

Answer: This is not our path. We must advance based on the positive, from the greatness of the Creator. If you begin to imagine the suffering of the Creator, the suffering of the Shechina, some kind of wretchedness, then you will evaluate these things in your vessels of reception.

After all, according to the concepts of the vessels of reception, the one who suffers appears to you as unhappy, wretched, pitiable. But if you have vessels of bestowal, then you will see something exalted and great in an unfilled desire. In other words, if I am in vessels of bestowal and want to bestow and regret my inability to do so, this means I am higher.

On the other hand, if I am in a vessel of reception and cannot fill my desires, then I am worse, lower. Therefore, now while in vessels of reception, we are not able to imagine the suffering of the Shechina correctly. It will seem pitiable and wretched to us. We will not relate to the Creator with the proper respect, love, and reverence, which will ultimately draw us to Him. Therefore, all sorts of “games” in this direction are undesirable and harmful.

In various streams of Judaism, such tendencies are observed: as if we must sit, and lament, shed tears, and wail. But the Kabbalists hold a different opinion to such an extent that on the eve of the fast of the 9^th of Av, they would arrange abundant meals that included even meat.

In Poland, for example, it was customary to eat meat during the nine days preceding the fast of the 9^th of Av. And all these customs are directed toward adhesion with perfection, not with deficiency. The deficiency is revealed only to the extent that a person can realize it, and then this unfulfilled desire becomes his vessel.
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From the Daily Kabbalah Lesson 3/24/26, Rabash, “What Is, ‘When Israel Are in Exile, the Shechina Is with Them,’ in the Work?”

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Every commandment is a correction of a particular desire in the soul in which I reveal the Creator.

There is no connection here with the commandments that a religious Jew performs in this world. He is simply working with his hands and feet; whereas, we are speaking about actions that we carry out within the desire, even if there is no body, only the desire without the body.

If I carry out actions in this desire, they are called spiritual. If I perform actions with the body, this is a different work called “the opinion of the common people,” which is opposite to “the opinion of the Torah.” One is completely opposite to the other.

The only thing we need to do is to come to connection with the Creator and constantly apply efforts for this. “He and His Name are one,” “There is None else besides Him”—only this. If, despite all the disturbances, we try to be connected with this with the help of the environment, the group, the books through which we study, then this is called that we are fulfilling the commandments.

What else must a person do? What other external actions? The Torah does not speak about this. It speaks about the inner development of a person, about the revelation of the Creator to the creatures in this world.
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From the Daily Kabbalah Lesson 3/23/26, Rabash, “The Measure of Practicing Mitzvot [Commandments]”

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Comment: I do not quite understand the state in which a person feels the suffering of the Shechina.

My Response: A Kabbalist who attains the feeling of the suffering of the Shechina acquires vessels through this. He already knows what is within his power to do.

Let’s say that previously, I did not notice you at all; you were just one among thousands to me. And suddenly, I begin to take an interest in you, I shift my attention toward you: “This person is special, there is something in him. Perhaps I should help him in some way. What kind of help am I able to give?”

Suddenly, I see that you want something, that you experience suffering, you have a need. I rejoice that I have discovered this. Now I can come to you and say: “Look, I want to give you what you desire.” And then you will rejoice. And this means that instead of the suffering of the Shechina, I will feel the joy of the Shechina.

There are stages here: first, I must reveal a readiness for correction within me, for selfless bestowal. I do this, and then it is as if I ask the upper one: “Give me the opportunity to bestow to You.”

And then the upper one reveals His deficiency (an unfulfilled desire) to me to the extent that I am able to fulfill it. I take these vessels and work with them.

But if the upper one were to reveal a deficiency that I am not yet able to fulfill, it would give me nothing; on the contrary, it would lead to a descent.
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From the Daily Kabbalah Lesson 3/24/26, Rabash, “What Is, ‘When Israel Are in Exile, the Shechina Is with Them,’ in the Work?”

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Preparing A Place For The Creator
A Leap Toward Correction

You are not alone in any given space, because you, the world, and the environment—your nation, other nations, family—all are necessary for you to take “the teacher, books, and a group” from the positive side and the rest of the world from the negative side, and, based on this, start building a desire for the Creator. From the negative and positive. You are the owner; start building it.

Baal HaSulam writes in the article “The Freedom” that it depends only on you. And only through the environment that you constantly improve do you advance because it influences you. Each time it transmits an ever stronger desire for the Creator to you until it becomes big enough for the Creator to be revealed in it. Then there are no problems: you have a connection with Him, He fills your Kli (vessel).

You cannot fill your desire; only the Creator can do it by becoming revealed inside of it. You have nothing else to fill it with. That is why you must work to ensure you have this desire.

Suppose you are sitting at home, feeling bored with everything; you want nothing, and perhaps it would be better not to go to the lesson today, to just stay at home and relax. When you have such thoughts, you have to pull yourself together, drag yourself into the group, and give all your strength to some work in the kitchen or on a team, engage in something. This is how you bring your desire back.

After all, if you invest in something, while among friends, even if you feel more tired from the work, at the same time, you get inspiration from them.

Therefore, if you feel bored and tired of everything in the middle of the day, immediately think of what you can do to overcome this state. This is called work. Nothing more is required of you.
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From the Daily Kabbalah Lesson 3/22/26, Rabash, “What Is the “Bread of an Evil-Eyed Man” in the Work?”

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In the “Introduction to The Study of the Ten Sefirot,” Baal HaSulam writes that people strive to enter the King’s palace, and the guards push them away. Each guard gives his own push, he adds to the desire to receive on the negative side, and if you overcome this, you gain an addition to the desire to bestow, to the connection with the Creator.

Each guard knows whom and how much to push. This is done in accordance with the root of the soul, with the Reshimot (informational genes). Your Reshimot, which obligate you to reach the end of correction, govern these guards, and determine how and when they will push you.

The upper light acts from above and are in absolute rest; the Reshimot in you, that is, the information you received during the descent of your soul from the world of infinity to this world act in such a way that the light that influences you works differently.

But it is not the light that changes; it is only that you feel that its action changes in accordance with the Reshimot that are being revealed. The light itself is like the light of the sun; there is no change in it. It is you who see it now more, now less, now with clouds somewhere, now, suppose through yellow or green glass, and so on. In this way, the changes occur in the Kelim.

So it is with the disturbances. In the end, they are the same forces, although it seems to us that they are something external. The same applies to the inspiration that you receive from the group. You asked whether a person himself increases his point in the heart or attaches to himself the point of a friend. It is the same thing! After all, what do you attach? Essentially, only your own effort.
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From the Daily Kabbalah Lesson 3/23/26, Rabash, “The Measure of Practicing Mitzvot [Commandments]”

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If a person begins to imagine the system of bestowal as increasingly close and alive, one draws nearer to working in the group to disseminate this knowledge. One understands that this whole idea materializes here in one’s group, in one’s world. Here and now a person must carry out the corrections.

Then it becomes easier for the person to agree to enter into a covenant with the friends and to keep it. Everything depends on presenting spirituality as correctly as possible, that is, as the revelation of connections of bestowal between us, among all the inhabitants of this world. This network that connects us will become the reality of the upper worlds, the world of infinity.

Within it, we will reveal forces, and the still, vegetative, and animate levels of nature will no longer be so important to us. They will gradually disappear like the first nine Sefirot, the preliminary stages of the development of the light and the desire. Only the final stage will remain, Malchut, the forces contained in our mutual connection, in mutual guarantee.

This entire network of connections operating fully in bestowal is called the Creator. And then we reveal that “There is none else besides Him,” because this is the only thing that has ever existed, and we all become included in this network, included in the Creator.

However, the relation of man and the Creator is still very far from us. We attain it by building relationships between a person and his friends, that is, between man and man, by constructing a network of connections between us and entering into a covenant. We advance through such work where we must be connected with one another precisely in unpleasant, uncomfortable states. This gives us the opportunity to complement the connection with our own efforts.

It is said: “One should always sell the beams of his house,” meaning he must always be ready to leave his current degree, exit his state, and seek a higher degree. It is called higher because there one is more strongly connected with others, adds more of one’s own effort, and more devotedly adheres to the friends.

And in connection with them, a person finds how to connect to new forces and to reveal new systems within the general system of Malchut.

Malchut is the place where the force of bestowal is revealed, the desires of people whom this force of bestowal, that is, the Creator, connects.
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From the Daily Kabbalah Lesson 10/16/11, Rabash, “One Should Always Sell the Beams of His House”

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Question: What is this state when a person strengthens his connection with the Creator? Is it actually possible to strengthen this connection?

Answer: If new desires for reception appear in me, and I fall from the degree of my previous connection with the Creator, then now I overcome these new desires, and I acquire reflected light. The greater the desire to receive, the greater the reflected light, and therefore I have a greater connection with Him.

What is the difference between a small and a great Partzuf? It is in the addition of desire and, as a result, an addition of intention for the sake of bestowal in correcting the desire. Then an addition of inner light in the Partzuf appears.

This inner light, which spreads from Peh to Tabur, is called the revelation of the name of the Creator. The general light is called the general name HaVaYaH; it cannot be deciphered; one can only say that its Gematria (numerical value) is 26.

We perceive HaVaYaH as holy names, that is, as the lights NRNHY, which spread from Peh to Tabur.
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From the Daily Kabbalah Lesson 3/23/26, Rabash, “The Measure of Practicing Mitzvot [Commandments]”

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