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Question: Suppose that right now I am about to draw the surrounding light. What is this thought that I must have:? It is “to become similar to Him”? Do I rely soley on thought?

Answer: How can one know what they must correspond to? On the lower degree you will never know what the upper one is; this is impossible. If you knew, then that knowledge would hold you on the higher degree. Such is the nature of the spiritual realm, wherever you are capable of existing, is where you are.

The spiritual world does not operate like our world where I might conceptually “be” in some place even though I have not physically arrived there yet, where I simply buy a ticket and go. In the upper world there is no such thing! Even as you ascend spiritual degrees, you will never be able to know with certainty what the next higher degree is, because you must rise to it “in faith above reason.”

To be similar to the upper one means becoming more spiritual, more bestowing, more perfect, thinking less about yourself and striving to correspond more fully to the upper one. In accordance with this, picture any images and forms.

If this is not enough, ask that you be given an understanding of the upper one for the sake of becoming similar to Him. This is called “the light that returns to the source” when you ask for the revelation of the Creator, not in order to enjoy it, but in order to correct yourself by means of it.

It is permitted to ask this, that is, to demand correction instead of pleasures, so that the corrections themselves will be our fulfillment, will lead to connection, to adhesion. “The reward for a commandment is to know the one who commanded.”
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From the Daily Kabbalah Lesson 3/21/26, Rabash, “We Should Always Discern between Torah and Work”

Question: How can one convince the friends to advance?

Answer: I simply convey my joy and energy to them in an artificial way. I come and see that everyone is sitting there dejected, myself included, but, let’s say, I turn on the radio, and it starts playing; after all, it doesn’t care, it is at the inanimate level.

Even though the friends are at the animate level, this inanimate level can set them in motion. We see that this is indeed how it works.
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From the Daily Kabbalah Lesson 3/19/26, Rabash, “Concerning Hesed [Mercy]”

Why is a point of bestowal, called Israel, the desire to receive, added to our heart? Is it added in order to increase it from its minimal magnitude to one hundred percent? It grows only on the “flesh” called the will to receive.

This is a point of Bina, and the whole heart is Malchut. You must connect the heart to Bina in order to attain reception for the sake of bestowal.

All the degrees are built on that “flesh” that you receive from the Klipot, from your desires. Obstacles come to you from these desires, subsequently you re-enter the realization of the greatness of the Creator and restrict your will to receive. For this, you elevate the realization of the greatness of the Creator above that desire, and build it like a head (Rosh) above the will to receive. Excellent, you have successfully performed an “entry.” And immediately you fall and forget; this is called an “exit.” Our entire spiritual path consists of such “entries” and “exits.”

What does it mean that you “fall”? It means you receive the next desire to receive. And once again, upon this new desire you must build the realization that “Israel, the Creator, and the Torah are one” again; this aspiration toward the greatness of the Creator must rise above your desire to receive.

And again, this helps you build a degree where the realization of the group is above everything. You humble yourself before the group in order to establish the correct attitude and not deviate from this line. And each time, it is work.
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From the Daily Kabbalah Lesson 3/7/26, Rabash, “What Is, ‘There Is Nothing that Has No Place,’ in the Work?”

Awe before the Creator is not an animalistic fear for oneself, for one’s corporeal life. It is directed in the opposite direction; it arises when a person stands in solidarity with the program of creation and the purpose of creation, and wishes to bring them to fruition, regardless under what conditions.

The main thing is that one becomes imbued with this idea; consequently, it becomes the most important thing in one’s life, despite any disturbances.

The fact is that it is upon this sense of awe that we build our relationship to the spiritual world. After all, we are created beings, which in Hebrew means “those who are outside the spiritual world”; meaning, we do not yet reside in the true spiritual world.

Precisely because we are outside the upper world, by revealing it we are able to completely attain it, and at the same time remain created beings who achieve equivalence with the Creator. It turns out that we consist, as it were, of two opposing element drawn from all that exists.

Therefore the awe that subsequently arises in us is no longer the fear for ourselves that existed at the beginning, but awe about how I can truly realize the program of creation and exist within it in such a way that it bears absolutely no relation to my self-interest. This concept is so sublime and beautiful that it must be in absolute detachment from everything and exist by itself.

Question: Why is there such a large number of animalistic fears, about 800 types?

Answer: The fact is that within us there are only 613 desires, and this means 613 kinds of fear, according to the number of our desires that may remain unfulfilled. And of course, there are also derivatives of them when several desires together and separately divide and connect with each other.

A person is a being who constantly fears that he will not be fulfilled. The more he fears, the more dangerous he becomes. All the actions of gangsters, villains, thieves, and murderers stem from fear, not from self-confidence. Their confidence is only a facade, a means to mask their underlying fear; otherwise they would be calm.

A person who is confident in himself does not move. It does not matter to him what happens somewhere, somehow, with someone; he is absolutely self-sufficient. But any active person acts out of fear.

Kabbalah, the only wisdom that speaks about this, says that fear is useful and good, but only when you redirect it from yourself to others, so that you have fear that you will not be able to fulfill them, to bestow to them.

Thus, 613 fears turn into 613 forms of awe, into 613 commandments (Mitzvot). Otherwise one cannot escape fear because everything is based on the desire to be fulfilled, on the desire to receive, since desire is the entire matter of creation.

Therefore, when you look at all the so-called heroes, you understand that subconsciously they are driven by fear.
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From KabTV’s “Secrets of the Eternal Book” 6/1/16

Question: How many forces exist and can interact with each other?

Answer: An infinite number. What we divide into 125 degrees can be subdivided further and further, endlessly.

We see that all of humanity, having gone through its cycles for, say, one hundred thousand years of existence, has not even yet reached the corridor leading to the spiritual world. And how many different states such a huge mass of people has gone through during these hundred thousand years—every minute, every second?

We cannot even imagine what we are actually dealing with. But in spirituality, it is simpler, because the lower degree, with all its diversity, enters the higher degree as a single element.

That is, all of inanimate nature is considered one unit relative to the vegetative, all vegetative nature is considered as one unit relative to the animate, and all animate nature is considered as one unit relative to the human.

And all of humanity is considered as one unit relative to the divine. Therefore, there is no complexity. On the contrary, everything becomes more and more simplified.

Question: Why is there specifically such a gradation of inanimate, vegetative, and animate levels?

Answer: This comes from the four stages of the expansion of the direct light. The beginning of the light’s influence on the desire, when the desire still does not feel itself as existing, is called the letter “Yod” or the first stage of the development of desire. Then comes the second stage, when the desire already begins to feel itself. After that come the third and fourth stages. In the fourth stage, the desire begins to feel the Creator. This fourth stage is called man (in Hebrew, Adam, from the word “Domeh,” meaning similar to the Creator). That is, the desire in the fourth stage feels the Creator and thereby gains the possibility to become similar to Him.

From the first perception of the Creator until today, 5,786 years have passed, that is, from the moment when Adam first sensed the Creator. This moment is called the Jewish New Year (Rosh HaShanah) and is considered the date of the first contact of a human being in this world with the Creator.
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From KabTV’s “I Got A Call. The Truth About Reality” 10/8/10

Comment: There are cases when you really do not feel a person. They ask you a question, and everything seems clear, but there is a feeling that you are not actually connecting to the verbal aspect of what they are asking.

My Response: Yes, it happens that a question is clear to you, but not to me, either because I do not find all four screens that connect the verbal question with the person’s inner spiritual state, or because the state they are describingdoes not exist. In other words, what they are asking is not yet a true question; it is fundamentally flawed in itself.

But if this question passes through another or a third listener, when I ask them to retell it to me, then it may lose the original sharpness that it had for the one who asked it, but it already becomes the correct question. That is, it reveals the real emptiness that has a place in the universe, and with which one must work.

Question: What are these four screens?

Answer: The four screens are what are called “Yod-Hey-Vav-Hey,” that is, the fundamental name of the Creator or the four-layer structure of our soul, which we must feel in order to correctly perceive the influence of the light upon us, which builds a question within us, and accordingly from the question to attain this light, which is the answer.

Comment: Very often someone asks a question through the Internet, and during translation the meaning of the question is radically lost.

My Response: That is natural because people are not in the same states. One person asks a question, and another feels it in a completely different way.

Question: So translation cannot convey the feeling of the person who asks the question?

Answer: Both yes and no. I would not go so far as to say that the translators significantly distort the meaning. In fact, even if a person phrased it differently than intended, I often can sense the question exactly as it was conceived.

If it is a strong, correct question coming from one’s heart or from the emptiness of his desire, then I will feel it even if the translation is not very good. In principle, when a person has great pain or inner emptiness, we feel it even without much external expression.
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From KabTV’s “I Got a Call. Difficulties of Translation” 9/12/10

Question: Is the Creator infinite energy that is inconceivable to our imagination?

Answer: It is possible to say it that way. But in principle, the Creator is the quality of bestowal, of emanation. If a person acquires such a quality, then the Creator channels His force into the world through the person, and the person becomes an extension of the Creator.

Question: What does it mean “to bestow to the Creator?”

Answer: You cannot bestow anything to the Creator. That category is absolute perfection.

Question: And what does it mean “to be a conduit of the Creator in this world?”

Answer: It means trying to convey this method to others. As they gradually master it, they too will become conduits of the Creator, the upper light will pass through them, and they will come to perceive themselves as the Creator. By becoming similar to the Creator, a person becomes a conduit of His energy to others.
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From a Kabbalah Lesson in Russian, 1/21/18

We must analyze each of our states on a “true-false” scale rather than the “sweet-bitter” scale; that is, based on whether it is good or bad regarding the goal of creation and not our desire to receive.

The problem is that we spend a lot of time feeling that sweet is day and bitter is night. That is, we work according to our feelings and cannot understand either by ourselves or with the help of a group that the definition of the state should be according to the goal of creation, adhesion with the Creator, and despite the fact that it still does not feel “sweet,” we accept as the truth and goal.

It needs to be more important than “sweet.” Then we will replace the “bitter-sweet” system (bodily analysis) with “true-false,” which is a spiritual analysis.

And here, only the group can remind a person what real measurement tools are, how he should regard his state, analyze it, speed up the process, correctly determine which state is called night and which is day, and then move from one state to another.

If he really decides that the state of night, which he finds bitter, is actually useful, that it is the truth, then night turns into day.

I define the feeling of an uncorrected Kli intent on self-interest as night. I attract the light that corrects this Kli and turns it into day by giving it the intention to bestow. Then, I come to the decision that my intention for giving is the day.

That is, it is the same state I was in before. I considered it night because of the lack of intention to bestow, and now, when I acquire this intention, I decide it is day, and so I go through this state. Turning the same receiving Kli into a giving Kli means that I feel the night and after that there is a day. And so it is at every degree. This is the same, only with an acquired intention upon it.

And if a person does not make efforts to correct the Kli he has received, does not try to see the real darkness in it due to receiving for himself, does not want to correct it with the intention to give, then he does not implement the time given to him.

One will still advance in this way, but very slowly. The Creator will take pity on the person and change his state because the group will help him a little, but not because of a change in his internal states.

I need to determine as soon as possible that night is my attitude to pleasure, to the fact that I want it. Then I will begin to desire correction, I will want to achieve an intention for the sake of bestowal, to adhere to the truth rather than to sweetness. This is what I call a day. This is the whole work of man. Man is the one who determines what day is and what night is, and what part of a day he is in.
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From the Daily Kabbalah Lesson 3/11/26, Rabash, “What Are Day and Night in the Work?”

A wonderful group gathered here at a congress, united by a huge, colossal unity with the light inside.

And although it escapes our comprehension, in reality nothing is wasted. You just need to dive inside, to your point in the heart and want to unite with other points. Then I will see that the light reigns between us and we are all united internally.

That is what we have to reveal. This, in fact, is the realization of the science of Kabbalah. Everything that we study, the worlds, the Partzufim, the Sefirot, is a connection that we reveal. When we enter our inner unity, then the measures of connection between us and the measures of disclosure and concealment of light make up the spiritual world.

Our relationship is divided into five levels: Assiya, Yetzira, Beria, Atzilut, and Adam Kadmon, up to a total, perfect connection called the “world of Infinity” where there is no limit to our relationship. And these levels, in turn, are divided into Partzufim and Sefirot. In the end, it is only there that we reveal what is written in the Torah, and in general, in all Kabbalistic books.

We have nowhere to run. We just need to constantly focus on the inner, deep level where we are interconnected. It all depends on everyone’s attentiveness: let the person not give up this aspiration.

That is where the big problem lies: How can we step inside, dive in again and again, until we reach this level, until we feel it between us, until we catch the waves of our interconnection, which will begin to connect each of us to the common system. Where can we get the power of desire, attention, empathy, and sensitivity?

Here, again, I need an environment. I can’t hold myself together for more than a moment alone. I can try, apply my mind and feeling, dive inside, want to be there, and hold on with my teeth, but in a second everything disappears.

Only the friends, who are already two million around the world, will help. Everyone should think about everyone, because they depend on everyone, and then I will help myself through others. That is not what I’m incapable of. But if I think about everyone, so that they think about it too and go to the same thing, then the common force, the common thought that I send to everyone will do its job, even if they don’t hear me.

Even if I only think about it quietly to myself, my desire for their benefit, which is called the “prayer of many,” it returns to me and helps me stay on the inner level, sinking deeper.

And therefore, working as a group, we should not disperse in different directions. You just need to focus on this inner point: how to keep ourselves in the deep layers of the group where we are united with each other. This applies equally to men and women.

The external must also be put at the service of the internal. As Baal HaSulam and Rabash write, we must talk about the importance of the goal, the importance of friends, and the importance of the group. After all, it gives me inspiration, confidence, and assurance so that I can get closer and closer to my inner level, until it opens up. And then I will feel that I have entered the inner, spiritual world.

Therefore, there is a law: “May man help his neighbor.” Only with mutual support will each of us be able to achieve spirituality. No one will ever be able to do it alone.
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From the International Kabbalah Convention 4/1/11, “We,” Lesson 3

Question: If I am the creation of a perfect Creator, why can’t I, just as I am, simply be allowed to enjoy the ordinary life given by the Creator?

Answer: You can. But then you will turn into a little “bug” sitting on a piece of cake and consuming it your entire life. No one will disturb it: just as it began its life, so it will finish it. Do you want to be like that? By all means!

Question: But the Creator will not allow a person to remain in such a state?

Answer: Of course not. We must stand level with the Creator, rise to His degree, nothing less than that. Each person must take their place in the system of creation, at its specific, pivotal points. All the more so this must be attained by those who have received a special awakening toward the wisdom of governance.
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From a Kabbalah Lesson in Russian, 6/25/17

To build a place for the revelation of the Creator means that a person must not only correct himself, but also receive the “bricks” for the construction from everyone else, which means to attach the desires of others.

Each person must use all the desires that exist in reality, the desires that are prepared by the Creator for the created beings. Everyone builds a complete Kli, a perfect place. It turns out that it must be built from 600,000 parts that were originally embedded in the foundation of the soul of Adam HaRishon, where each part, in turn, consists of 600,000.

The Kli that a person corrects from the foundations given to him is infinite. Although it is said that it is 620 times greater, in truth it is impossible even to say how many times greater or how much better in quality it is than the initial foundations that were prepared for building the Kli.

All the sensation of reality, all eternity and perfection, we attain only in this Kli, within the “place.” Therefore it is said that “there is nothing that has no place” because if something exists, if there is anything that we perceive as existing, it can only be within the “place,” according to the measure of its revelation.

And what we feel initially is the stage of Nefesh, the minimal, almost negligible sensation of life that is given to us only so that we can begin the work.
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From the Daily Kabbalah Lesson 3/7/26, Rabash, “What Is ‘There Is Nothing that Has No Place,’ in the Work?”

Regarding the Creator, it is written, “And the Lord came down on Mount Sinai, to the top of the mountain.”

Regarding the people, it is written, “And they stood at the foot of the mountain.”

Anything that is in the intellect is regarded as “in potential.” Afterward, it can expand into actual fact. Accordingly, we can interpret “And the Lord came down on Mount Sinai, to the top of the mountain,” as the thought and intellect of man, meaning that the Creator informed all the people that the inclination of a man’s heart is evil from his youth. After the Creator informed them in potential, meaning at the top of the mountain, that which was in potential expanded in actual fact (Rabash, What Is Preparation for Reception of the Torah? – 1).

Question: What is the recognition of evil?

Answer: That which constantly obstructs me is called evil. The more it obstructs me, the more I want to kill it, erase it, and detach myself from it. If I reveal that it is literally killing me, then I am ready to do anything just to get rid of it to such an extent that people actually pay enormous sums of money to rid themselves of bad qualities, undergo various treatments, attend courses, and so on.

But here I begin to measure myself relative to another point, relative to the top of Mount Sinai, the point in the heart. Then everything that is below the mountain—that is, my nature, which is called “the people,” the people of Israel—I define as evil with respect to myself.

Either I associate myself with the mountain, with Moses who ascended it, or I bury myself beneath the mountain.

If I determine that for me it is evil to remain below the mountain and not on its summit, this is called the true recognition of evil. Then I truly need to receive the correction, to receive the Torah.
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From the Daily Kabbalah Lesson 2/12/26, Rabash, “What Is Preparation for Reception of the Torah? – 1”

Question: Is there some special reason why in the article “Why the Speech of Shabbat Must Not Be as the Speech of a Weekday, in the Work” Rabash addresses the religious and not the secular?

Answer: This is indeed so because there is a necessity to perform the commandments on the material level.

We are built from two parts: intention and action. We need to make sure that intention is the determining factor, and action is the consequence of intention, rather than having intention without action, as if we are simply “fluttering” like angels.

If we perform an action without intention in which there is nothing, then we act like an animal that carries out commands. That is, a person who performs commands without the involvement of his personal desire is similar to an animal.

Therefore, it is said that “a commandment without intention is like a body without a soul.” As Baal HaSulam writes in the “Introduction to The Study of the Ten Sefirot,” a person must study, at least from a short guide, how to observe the commandments and truly fulfill them. But in addition to this, one must perfect oneself and constantly care about the intention through which you grow from below upward to the state of equivalence with the Creator, to the purpose of creation.
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From the Daily Kabbalah Lesson 3/14/26, Rabash, “Why the Speech of Shabbat Must Not Be as the Speech of a Weekday, in the Work”

Question: How is the analysis of truth and falsehood carried out?

Answer: In a group, this happens incomparably faster than when a person does it alone. In a group, you instantly see the reaction of your friends, how you relate to them, how they relate to you, whether you give to some extent or not.

Then you understand that you are not giving, but only receiving. In that case you can quickly determine that this is the state of “night,” since the group does not welcome the manifestation of a desire to receive, but wants to see you as a bestower.

With the help of the reaction of the group, you very quickly determine your state and come to a conclusion: are these qualities in you day or night, good or evil, truth or falsehood, sweet or bitter.

But you are not the only one looking at the group. The group itself must also constantly provide you with its reactions, its inspiration, new standards and measuring tools that are constantly changing toward greater precision and greater heights that the group demands from its members.

It turns out that whether you want it or not, the group constantly energizes you and sets you in motion.

Without this, it will take a long time for a person to transition from one state to another. If one is not in a group, if one makes efforts alone, this can stretch for months or years, whereas in a group you can go through it in one day and immediately receive criticism and see what is happening.
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From the Daily Kabbalah Lesson 3/11/26, Rabash, “What Are Day and Night in the Work?”

Question: How can I correct my 613 desires if I am not familiar with them?

Answer: Of course you are not familiar with them. That is exactly what is called concealment.

However, when I want to attain the goal, when I immerse myself in it head first, at that very instant, disturbances begin to come to me. Let us consider a disturbance that comes to me in its pure form, although in reality this almost never happens.

This disturbance is called my desire that is awakening in me now; it is uncorrected and exists with the intention for the sake of receiving, and I declare that I want to fill it through various external actions. And if, against the background of this disturbance, I nevertheless enter the group and demand greater love for the Creator through work in the group, through love for the friends, then it means that I am correcting this desire.

How do I know what kind of desire it is? What does it consist of? Opposite what exactly does it stand? Why is it one of the 613? What is the difference between them? I do not know this because the answers are found on such a degree that it is impossible to know them. On a higher degree, the same desires will come to me more clarified. But now it is only a concealed desire.

It is like a baby who does not know what to do with his hands and legs, nor how he grows. Later he gradually begins to understand. And then he comes to know better and better how to use his hands and legs as an adult person.

So it is with us. We receive these desires on the zero level (Aviut Shoresh); we do not know how to use them, and we can only perform the same work against their background. Then there will be the first level (Aviut Aleph) of the 613 desires, the second (Aviut Bet), the third (Aviut Gimel), and the fourth (Aviut Dalet). This means that we rise from world to world. The desires are the same, only more clarified, the 613 “organs” are the same, but grow ever larger. However, initially these 613 organs, these 613 desires, emerge as disturbances.

How is one disturbance connected with another, like the organs of the body? I do not know. Why precisely in such a situation, and with what it is connected, I do not understand any of it. I must simply perform the same work against the background of each one of them.
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From the Daily Kabbalah Lesson 2/18/26, Rabash, “According to What Is Explained Concerning ‘Love Thy Friend as Thyself’”

In the work, a “place” is a place of deficiency.

That is, if a person has some lack, we should say that he has a place in which to receive a filling for the lack. But if he has no lack, it cannot be said that it can be filled, since there is no one to fill (Rabash, “What Is, ‘There Is Nothing that Has No Place,’ in the Work?”).

“Place” is, as Rabash says, that which was created from absence, the will to receive, the creature. That is, the creature is the place in which the Creator is revealed.

When is a person called a creature? When he creates, produces, and gives birth to this place. It does not appear by itself; it must be built from many factors. Initially we are given all the data, all the causes, and all the conditions for building the desire. But the work of its creation is placed upon us.

If we want to build something in the corporeal world, we lay a foundation and begin construction from it. The same is true in spirituality. We must take as a foundation the will to receive, created from absence, which is at our disposal.

As in our world, we learn from great people who pass their experience to us. As in this world, we must exert with great efforts against our desire in order to build something. Our mind loves to rest, and the body prefers to remain at ease, to do only what is convenient and pleasant for it. And in order to do something, we must compel ourselves to make efforts against our desire.

Effort is what we do against the desire. I can jump from morning to night, but this will not be considered effort if it corresponds to my desire. And I can sit still without moving, yet this may be a great effort because it is against my desire. The test here is the dependence on a person’s desire.

Spiritual construction is similar to corporeal construction. We receive desires that are opposite to becoming a place for the revelation of the Creator, and we must correct them so that they become suitable for being filled by the Creator. Our work lies in preparing and organizing the place.

This place is called the soul. While we build it, we pass through 125 degrees, and according to the degree at which the creature stands, the Creator is revealed to it. Then a person becomes a dwelling, a place of residence for the Shechina, a temple for the revelation of the Creator.
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From the Daily Kabbalah Lesson 3/7/26, Rabash, “What Is, ‘There Is Nothing that Has No Place,’ in the Work?”

What kind of mechanism can be built that would force me to remain constantly focused on changing my inner states? Certainly, it is the group. How can I wake up? How can I build a mechanism within me that will constantly awaken me? I cannot. It is impossible for me to do this.

In essence my body is a desire to receive, a desire to enjoy. If it is in a state of relative satisfaction and it appears that remaining in that state is advantageous to it, then it will simply sit or lie there. This is its nature.

In order to change it I have to build some outer states that I do not sense yet, they do not exist in the body, but they would force it to change.

Now I am nothing but a desire to receive. However, I have to cultivate a specific attitude within myself toward the goal, one that exerts sufficient pressure on the desire to receive that will make it feel uncomfortable and restless unless it is actively moving in the direction of the goal.

Only then will it begin to stir: “I feel bad, what should I do, where can I find something good?” What constitutes “good”? It is going to a bar, a soccer game, a nightclub, or watching a movie. But what is truly good? In every state that my desire encounters, it does not find sufficient fulfillment. Everything is shrouded in darkness until suddenly a light begins to shine somewhere in the distance!

A person has to go through these internal discernments so the desire to receive becomes awakened only toward the search for true pleasure. For that it has to receive sufficient fuel, meaning pressure and the sensation of suffering that will force it to break free from its current state. This pressure forces it to seek the truth, a truth that, once found, becomes a source of profound sweetness.

Furthermore, it requires a supportive environment, a group, to encourage it, to make the path easier, and to carry him along. All of this is not easy. When you begin to build this mechanism and see what you depend on, when you begin to analyze all these states, you reach the realization that Baal HaSulam wrote about in the article “The Freedom of Will.” In summary, it is that there is me and my properties that constantly change; there is the environment whose properties are also changing, and there is nothing else.

I have no power over my “I” and my properties. However, I can potentially change my environment and its properties. I will exert influence on the group and in turn it will influence me. The only force that can influence me is the group. It can bring about my transformation by evoking a sense of shame when it delivers me blows with the realization of how much I need it. I agree to receive blows and the fine-tuning from them, what it takes, provided they steer me in the correct direction.

If a person agrees to it, he is entitled to be placed in the correct group. He chooses a group that will transform him and will apply pressure on him, and he is ready to pay for it with his efforts by serving them in every possible way. Everything comes from the recognition that his only free choice is to choose a group that will put pressure on him and force him to move in the correct direction.

There is no alarm inside of you that will suddenly wake you up so you would change a state. The sensation of deficiency (Hisaron) will not arise from within. It will eventually come, but at such a slow natural pace that your progress will be driven only by means of suffering. Only the group, your immediate environment, can pull you forward. If you have already begun to grasp it, then you can speed up the change of your states.
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From the Daily Kabbalah Lesson 3/11/26, Rabash, “What Are Day and Night in the Work?”

Question: In the science of Kabbalah, you talk about the human ego, about connection with everyone, and that we must reach balance with nature. But what does this have to do with the connection with God (Elokim)?

Answer: In the wisdom of Kabbalah, we talk about nature. According to Gematria (the numerical value of a word), “nature” and “Elokim” are one and the same. This means that if we talk about the upper force, nature, or God, or the Creator, call Him whatever you want, everything around us is only a manifestation of this force.

If we are talking about the upper force, what difference does it make how we call it—Elokim or nature? There is the upper force (truly upper!) that gives birth to everything and governs everything, and we want to know how to connect with it, how to reveal It, to understand It.

Therefore, if I come out of myself, out of my ego, and I begin to reveal the reality outside of me, above my ego, this is called understanding, awareness, and revelation of the Creator. Obviously, this happens only in me and only relative to me.

By gradually organizing my desire, my spiritual structure, that is, the quality of bestowal and love for others—Keter, Hochma, Bina, Chesed, Gevura, Tifferet, Netzach, Hod, Yesod, and Malchut—and by aligning myself with this structure, I come to discern the connections between them and thereby attain the Creator.

Elokim is also called the Creator (Bore), from the words “come” (Bo) and “see” (Re), because we must “see” Him; we must reach a state in which we understand Him as if we see Him with our own eyes. For this purpose, we were created by Him.
[44882]
From a Lecture in Rome, 5/20/11

As there cannot be a day without a night, there cannot be light without darkness. Darkness is the Kli [vessel] and the light is the filling of the Kli, following the rule, “there is no light without a Kli.”

…if a person says that both light and darkness come from God, this is “And God called.” At that time, both the light and the darkness make one day. That is, as there cannot be a complete day without evening and morning, so the light and darkness serve one role—both together are called “day” (Rabash, “What Are Day and Night in the Work?”).

“Day” and “night” in spiritual work are actions of the light; these are the same steps that lead to the goal of creation: adhesion with the Creator. Therefore, it is said that our goal is to reach a state in which there is no day or night, and everything is revealed as one light, when night is revealed as part of day.

Regarding what do I feel darkness? In relation to the goal of creation, as a lack of adhesion.

If a person has already reached a state where he checks himself and sees that he is in darkness because there is a desire to receive in him that separates him from the goal, he checks it in the dark, with only the light of a small illumination, light that he attracted from above through great efforts. Thus, he reaches a state where he is truly ready to come out of Egypt, out of his desire to receive, and into the spiritual world.

Therefore, first of all, we must remember that the feeling of night and darkness is necessary. This is a feeling of the real Kli, of our true nature. It is achieved in relation to the goal of creation, to the fact that we are in properties opposite to the Creator.

We must see why we are opposite to Him, why we cannot integrate into the Creator, that is, into the property of bestowal, and determine that precisely this is darkness.

But the reason for this should not be the desire for spirituality in order to feel good, avoid trouble, and experience various pleasures.

If a person realizes that his spirituality is a property of bestowal, while he is the opposite of this property, and he is unable to integrate into it, to adhere to it, then he decides this is a true night. And by regretting, he reaches a state where he turns this fall, this darkness, into day.

Then the darkness begins to bring him light, the Kli begins to change; it receives an intention for the sake of bestowal, and becomes like the light. This means that the state of final correction is neither day nor night.
[353954]
From the Daily Kabbalah Lesson 3/11/26, Rabash, “What Are Day and Night in the Work?”

The Creator is only one quality—bestowal, absolute goodness. But the creation was made by the Creator as opposite to Him, as the desire to receive (pleasure).

Therefore, in order to come to similarity with the Creator, the creation must go through many opposite states.

In order not just to change the desire to receive into the desire to give and adhere to the Creator, but to remain independent yet similar to the Creator, the creation includes two components: the desire to enjoy and the sensation of the giver.

Our entire sense of the world and our existence is built from these two opposites: Yesh mi Ain (existence out of nothing), only then does the creation feel that it exists.

We cannot exist only in Yesh (in the reality of the Creator) or only in Ain (in the reality of creation); therefore, we undergo consecutive changes in ourselves so the light (Yesh), which created me from nothing (Mi Ain), brings the desire (Ain) to the form of Yesh, the form of the Creator.

This is how it leads me along this chain: from cause to effect, from cause to effect, where each previous
result becomes the cause of the next state.

So far I am starting to feel His attitude toward me as someone external, an outsider, the force that created and controls me.

In addition to the fulfillment that I feel within reason, there is also the force of the Creator that develops me, shows me an example and a goal, and here I must act by faith.

I am in my current state like an animal acting only on what it has, but I also take into account the next state, the next degree; although I do not yet have it, I accept its existence by faith because it is the opposite my present state.

The nature of spiritual degrees is such that the next degree is the opposite of the previous one because it is a greater bestowal than the previous one.

Therefore, in order to ascend to it, I must accept its conditions of “bestowal contrary to egoism,” faith above reason.

Otherwise, I will forever remain on the current, animate degree and will receive everything in the same desire to enjoy rather than climbing the spiritual degrees, the degrees of bestowal.

Therefore, we must prepare ourselves to accept the next degree as desirable and not push it away.
[18435]
From the Daily Kabbalah Lesson 8/2/10, Rabash, “The Meaning of Truth and Faith”

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