Question: How can I demand anything from a group meeting if I cannot possibly give it to my friends myself?

Answer: How can I demand anything from my friends if I myself am not very good at it myself? If I were good at it, I wouldn’t demand anything from them; everything would be fine.

After all, I join the group because I feel weak and incapable of advancing on my own and I have heard that this is possible in a group, so I hope that what I lack for attaining the goal, will be found in them. I need additional vessels in which to reveal the Creator, and these vessels are within them!

This means I must receive all the impressions, all the desires, and all the thoughts from them,  and I can acquire them only if I approach them with the intention to bestow. If I relate to them with the intention to receive, then I will receive their egoistic desires from them; I do not need those.

To the extent that I treat them with a willingness to bestow, to that extent I will acquire ideas about the forms of bestowal from them. Otherwise this one enjoys cigarettes, another Coca-Cola, another plays bingo, and I will be drawn to each of their desires. They will drag me to football, etc.; they will teach me to enjoy corporeal life.

But if I join a group to learn the forms of bestowal from them, then I take their aspiration for and their ascent toward the Creator from them. Therefore, there is room for the individual’s work—how they relate to the group and what they want from it.

The group itself must obligate a person to relate to it correctly. If a person approaches it egoistically, the group must resist such an approach. It must “turn” the person toward what is beneficial for him or her, toward an attitude of bestowal to the group. “If you want to bestow, you are welcome. If you want to receive, you have no business here.”

Why? What can it give a person if they have come in order to receive from it? He or she will only grow their desire to receive, they will want to rule over the group and manipulate it according to their wishes. Therefore, the group must help us relate to it properly.
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From the Daily Kabbalah Lesson 2/8/26, Rabash, “And There Was Evening and There Was Morning”

When does one leave a depleted state and move on? This happens when a person feels all the bitterness of separation from the Creator in one’s current state. This gives rise to the next state.

All our states are the steps that we descended along from above to this world, and within it to the lowest level. Now we are starting the return journey, and are passing through the same steps, with the only change being how and at what pace we go through them. This, in essence, is our choice.

Everything is already laid within my soul, all the steps, my entire journey back. The only thing that is not predetermined is my attitude toward the path, that is, how I will build it: by freewill or by compulsion, by the path of light or by the path of suffering. This does not mean there are two paths to the upper because the path is my attitude toward the ascent.

Therefore, at each step, as soon as I sense how far I am from the Creator, how opposite to Him, and I want to correct this, the stage has been passed. Then I rise to the next level to experience even greater bitterness from being distant from the Creator and opposed to Him. Just imagine how much spiritual strength it takes to withstand this constant feeling of lack!

But if I understand the goal and receive the support of a group that helps me constantly keep the grandeur of the goal in mind, then all this suffering becomes sweet because I see the Creator in it. By introducing the Creator into the picture of my world, I “sweeten” it and completely transform it.

It is like how we cannot eat without salt. We absolutely need some kind of internal “twist,” some sharpness, in every taste we experience; otherwise, we will not feel anything. We do not distinguish between good and bad, only one relative to the other.

If I am very hungry, I feel the taste precisely on the border between the lack (hunger) and the pleasure (food) when I take the very first bite. This is how our entire sensory system operates. Therefore, I need the strength each time to reveal the lack at the border with pleasure, and this sensation is always acute and unpleasant, so only the environment can help here.
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From the Daily Kabbalah Lesson 2/9/26, Rabash, “What Does It Mean That Before the Egyptian Minister Fell, Their Outcry Was Not Answered, in the Work?”

Question: If I am not getting advancement from the group, what is the problem?

Answer: If you are not receiving from the group what you think you should receive, then one of the following may be happening: either the group is not paying enough attention to you, or generally it is inattentive to its duty to constantly awaken each and every person.

Perhaps the members of the group are not putting in enough energy and effort into the common thought, into the shared desire; perhaps they are not sufficiently attentive to the fact that an inner flame should truly blaze between the friends, something that must be felt in the air, not merely in words, text messages, or other external things.

It must be as internal as possible, but in such a way that no one can rest and everyone is compelled to rush into the whirlwind. In other words, the individual is to blame for not awakening the group, and the entire group is also at fault since it includes everyone. After all, the group is a collection of all our desires, all our hopes.

Question: Where do we begin in correcting such a situation?

Answer: By gathering together and deciding what we want. And as soon as we feel ourselves slipping, each person immediately begins to “wake up” the group so as not to descend from the level we have established. The same applies to external actions.

Although external actions are only a means toward inner connection and inner burning, I am inspired by each person’s willingness to make efforts within the group to advance with it.
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From the Daily Kabbalah Lesson 2/8/26, Rabash, “And There Was Evening and There Was Morning”

Question: The driving force before the Machsom is the intention “for oneself.” Beyond the Machsom, in the sensation of the Creator, does my driving force remain the question: “What will I gain from the next level?”

Answer: Always! My fuel is always: “What will I gain from this? But before the Machsom, this question sounds like “What will happen to me?” It is the fear of not receiving benefit, the fear of dying and not having time to receive everything, the fear of suffering, etc.

Beyond the Machsom, there is the same question, only in a different form: “What will happen to me so that I can give to Him?” The question is the same, the meaning is the opposite.

This is called “Lishma.” Everything we feel, we sense and evaluate through our desire to receive; we have no other measuring system.

Otherwise, how can we act? If I do not get pleasure, I have nothing to give Him! My pleasure, in fact, is what I give to Him, He enjoys that I am enjoying.
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From the Daily Kabbalah Lesson 2/9/26, Rabash, “What Does It Mean That Before the Egyptian Minister Fell, Their Outcry Was Not Answered, in the Work?”

Question: How can one increase one’s power of overcoming when an even greater egoistic desire is revealed?

Answer: All of a person’s qualities, no matter how they may seem to him, from good to the very worst, are revealed within the framework of a general system of souls moving toward unity according to the program of creation. Therefore we cannot attribute any of a person’s personal manifestations to the person himself. Like a cogwheel, like an integral part of the system, one is obliged to reveal in oneself a certain set of inclinations, impulses, and states.

Whatever happens in a person, one does not need to make any calculation about it. After all, it is not they themselves, but the general system, in a given state, that determines what happens to him now.

Thus, you do not need to worry about the current state; there is nothing you can do about it. It is woven from thousands of factors external to you. As for the future state, there is nothing to think about it either, because that too does not depend on you; it is determined by the needs of the system that must make a step forward.

In essence, all I have to think about is how I am going to take this step. What is it that depends on me?
Here too there are things that are carried out not by me, but by the upper force, revealed not by me, but by the upper light. A person conducts an analysis and reaches the point where they can truly realize themselves. And they see a very clear and precise action, like pressing a button.

This is the task of a person: to identify only the action required of him or her every moment and to carry it out. In the course of this analysis, one reveals many other things as well, and as a result, by pressing the button, one activates the system and begins to perceive it, accept it, and integrate into it.

In other words, a person begins to attain the system as a whole. One is by no means a guinea pig that finds the button for the feeder in the maze. On the contrary, through one’s efforts in various states, a person attains the conditions, causes, and essence of what is happening.

Once one reaches the button, a person will undoubtedly press it. The whole matter here is in analysis, and it is the real treasure.
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From the Daily Kabbalah Lesson 1/12/11, Rabash, “What Is the Meaning of ‘Reply unto Your Heart’?”

If you want to achieve a corrected state, in accordance with the plan of the Creator, according to how He would do it, and you are not concerned in what form it will happen to you, as long as it is similar to Him, then you must demand an example and instructions from Him, and He will give them to you.

But this is on the condition that you do not demand any compensation before you even begin the work. You must demand knowledge: how to work.

Such a demand for correction is called raising MAN. And then from above we receive a plan for how to perform even the smallest action. Of course, a person himself cannot find it. By himself he can only organize his environment for it to provide him with the correct request that is aimed only at correction. If this succeeds, then everything will be fine.

Through the environment, we organize a demand to the Creator so that He gives us an example. By ourselves we are incapable, confused, unable to resist our nature, and unable to fulfill the rule “Love your neighbor as yourself,” but if we ask, we receive such an opportunity. This is the only free action, and to perform it is our duty.

Only for this do we have reward and punishment. Either force comes to us at the right time, in the right place, and a person grows in the right direction. Or he makes mistakes, and then the forces are not distributed in the correct way in order to bear fruit, and a person misses the opportunity.

The mistake is that he does not prepare himself to reach the correct request so that the Creator will give him a program of correction. Usually a person asks for fulfillment, not for correction. He must ask the Creator for correction in order to be able to achieve love for one’s neighbor, that is, to acquire the quality of bestowal.
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From the Daily Kabbalah Lesson 2/2/26, Rabash, “For Man Is the Tree of the Field—1”

Our work is to be constantly in adhesion with the Creator. We are given a point, something that does not depend on us, and from it we begin our work.

The point is our reality in the state of infinity, perfection, and eternity. But from the state of infinity, we sense only this point; we passionately desire something and feel that something is missing. But we are missing only a point, and this is not a real desire. From within this state, a person must reach the emptiness in their vessels in order to be filled with all the light of NRNHY in the final correction.

All our work is an effort to remain constantly focused on the revelation of infinity. This means complete adhesion with the Creator, contained in the words “There is none else besides Him,” and this is what we must aspire to. All obstacles are intended only to push us in various directions of our spiritual character: pride and fear, various sensations and thoughts brought to us by the Klipot.

The Klipot seem to want to pull us away from this point. And we must strive to return to it despite the contradictions that pull us in different directions. Suppose a Klipa pulls me ten centimeters to the  right,that is, it gives me a foreign thought, a lack of confidence. Despite this, I must return to the central point, because there is the point of adhesion with the Creator. If I do this, I already expand my state by ten centimeters to the right.

Then I have a disturbance ten centimeters to the left, or downward, or upward—it doesn’t matter how, in different directions from this center—and in this way I build a Sefira. It is precisely the Klipot that give me the matter from which I build an empty vessel out of the point. And together with receiving the disturbance, I fill this emptiness with adhesion.

It turns out that from that point I begin to expand into a small Sefira, then more and more, until I receive all the disturbances, overcome them, and adhere—despite them or together with them—in uninterrupted adhesion (Zivug) with the Creator. And this will be called that I have completed my work and reached final correction.

It follows that the Klipa helps me grow and also guards me during my growth. Therefore, we should not be afraid of foreign thoughts and all kinds of disturbances. They awaken in us in accordance with our current state, and with their help we advance and build future states—our future. It is not that these disturbances pull us backward; on the contrary, they give us the opportunity to advance forward to the same degree.

This is the difference between working for the sake of the Creator and working for one’s own sake. All the wisdom lies in how to use the desire to receive. Kabbalah is the science of using the desire to receive, that is, the Klipot, the disturbances, whereas other methods fear them, teaching a person to prevent disturbances, to run away from them, rather than to use them.
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From the Daily Kabbalah Lesson 1/31/26, Rabash, “Three Times in the Work”

Question: When I call a plumber, I tell him what needs to be fixed. He tells me the price, we agree, and now I have the right to demand quality work from him.

In the case of the Creator, we think that He will carry out our corrections for free. Maybe that is why it does not work out? Maybe we need to arrange some kind of payment? What kind of payment is required for His work, for the corrections we need?

Answer: If you need them, ask Him.

Question: Why “ask”? Why should He do it for free?

Answer: He does not do it for free.

Question: Then what is the payment for His work?

Answer: In the fact that you ask Him.

Question: Is this indeed the payment?

Answer: Of course! And in our world, if you ask someone well, they will do it for you.

Question: Does the Creator work on credit?

Answer: He does not need it; everything is in His hands.
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From the Congress in Moldova 9/7/19, Lesson 5

Question: A man is inherently unstable in relation to a woman. Let’s say he meets a woman, but after a while, the initial attraction fades. Why does he want another, and another, and another?

Answer: This stems from the spiritual root because he constantly wants to fill and fill, but feels no novelty in the same state.

A woman, it is the opposite; she “sticks” to him because she receives 90% of her desires from him, and only 10% of her own. A man receives 90% of his own desires and 10% from the woman. This is how they exchange their desires through contact.

Of the ten Sefirot, nine are Zeir Anpin and one is Malchut. Therefore, for a woman, it is enough to attach herself to a man; with that, she receives both the desire and the fulfillment. But for a man, this is not enough; he needs constant renewal in Malchut so that new souls can enter her, giving him an opportunity to fill them. If Malchut does not renew, then he has nothing to do with her.

The same happens in our world. If a man does not feel novelty, change in a woman, or flirtation, he quickly loses interest. Psychologists explain our relationships exactly this way and try to help with their renewal.

In our time, when all of this is revealed and completely accessible, fulfillment is disappearing even more. On one hand, this is a common problem on the material level; on the other hand, it leads us toward the need to truly rise to the resolution of different problems.

I think our generation is going through exactly this. It is not just experiencing it, but moving forward. Gradually, it will give this a very simple place to fill its needs, and everything will move to a higher realm.

Question: But why does society condemn a man for adultery if this is a natural, innate impulse that comes from above?

Answer: In terms of global understanding, this comes from religion, particularly Christianity. But in all previous cultures, this was not the case.

On the other hand, we are not saying that salvation lies in total freedom: do whatever you want. We say that a person should “keep his head in the heavens,” and if they have needs, they should satisfy them in a normal, more or less socially accepted manner.

Question: But if a person is in spirituality, does that mean he must have one “spiritual” woman?

Answer: No, that could be even worse. He undergoes all kinds of inner upheavals and changes, and anything can happen in those states.

But that is not the main point; this is not how we evaluate a person. We evaluate him by where his head is, what his goal in life is, not by how he handles his animalistic needs.

This is the fundamental difference between a man and a woman. A woman needs only her man; she must know: he is mine. In principle, this is embedded in her by nature. This is how it descends to us from Zeir Anpin and Malchut of Atzilut.

But a man has no particular attachment here. If he does, then it is for the family, his own place, children, and a household, but this, so to speak, is general; it is not aimed specifically at a woman. This also comes from the higher structure of ZON of Atzilut.

Comment: But initially, at the first contact, a man behaves simply like a Don Juan. And then women always get offended: why are men such scoundrels?

My Response: We see this also among animals. There is nothing different here. In the animal world, the male is very beautiful. Look at lions, peacocks, and swans! They are made that way precisely to attract the female, to bring her into contact, to subjugate her. That is why the male needs such external attributes.

And here lies a contradiction, because a woman, in principle, does not need these external attributes at all. She does not see external beauty in a man; it does not interest her; she simply does not notice it.

On the contrary, she may like a man with a bit of a belly rather than some “Hercules.” She has a different perspective. She looks at a man from the standpoint of genetics; she sees in him a potential father, husband, provider; she evaluates him by completely different criteria than those by which a man wants to present himself.

All of this comes from spiritual roots.
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From KabTV’s “I Got A Call. Male betrayal” 8/28/10

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Question: When people ask you questions, do you listen to the words or do you sense the person’s inner impulses?

Answer: The thing is that I do not perceive a question as sound. First, I must draw a picture of the person asking the question within myself; then I must transform this picture into a general picture, a general image (not the specific one they are asking me about), and only then compare it with the true existing picture.

After all, a person does not ask quite correctly. It is possible that he does not understand the state he is asking about, he imagines it incorrectly. Then I must reveal an even deeper picture, the true one that evokes his feelings and phenomena. All these several types of sensations, layered on top of each other, must exist within me simultaneously.

Only then can I connect with the questioner and answer their question and everyone else’s.

Comment: That is a complex system!

My Response: It is not a complex system; I cannot do otherwise, what kind of answer would it be? Flat, single-screen. And there must be four screens, like in Windows, one behind another, from the inner screen where the light, the upper force, depicts states for a person, to the outer one, which he is able to feel, and to an even more external one, which he conveys supposedly in words.

I have to feel all this; otherwise, the answer is not an answer. It will be either at the level of external, earthly psychology or some sort of semi-mysticism, something not discussed.

Question: If you put different people in the same studio, dress them the same way, and they all ask the same question, would you answer each of them differently?

Answer: No. Even if several people ask the same question, I think that it practically does not depend on the person. I try to bring the question to a general level and by no means leave it on the private level.

In principle, what private questions can there be? They are all the same. Everyone goes through the same states that differ only slightly in those internal sensations that we cannot compare with each other. As I feel red, warm, bitter, and sweet, so do you, but we cannot compare how. We only conventionally describe the same impressions with the same words. So, I do not think we need to get into these discussions.

The Book of Zohar says that this is a very profound study of how we sense, understand, and adapt something within ourselves. After all, each of us is a very complex system, spread across the entire universe, across all the worlds. So to speak of private and general, at least, not now. This belongs to the level of The Book of Zohar, not to other Kabbalistic books.
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From KabTV’s “I Got A Call. Answer to Any Question” 9/12/10

When striving toward spirituality, one must always strive for the destination and not remain stagnant, trapped by one’s own desire, and unsuccessfully fighting it. A person advances when his heart and mind are in the desired state.

I am not deluded by this, but I am looking forward. I may not have reached the goal yet, but I do not sink into my present desires and qualities that grab me by the legs and try to stop me. And at the same time, I do not drift in the clouds, in an illusion of the spiritual world, until it becomes my reality. This is the proper orientation.

Every moment is an opportunity to make an effort on the path toward bestowal—the goal.

When I take a step, I feel as if I have already reached the goal, and then the work becomes the reward for me.
Taking obstacles into account, I rise above them and enjoy the fact that I am creating the quality of bestowal above knowledge. The picture of the spiritual world is formed out of my desires, when the force of bestowal begins to give them shape, the contours of my soul.
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Question: Why do we have certain boundaries in life? If a person crosses them people think he is crazy.

For example, small children are allowed to suddenly scream in public, and it is perceived as normal. But if an adult does this on a subway, then the people around him will say that he is sick.

Answer: The fact is that a small person has great desires, but he has not learned how to work with them correctly, to direct them to a goal, to hold them within certain boundaries in order to achieve some inner balance.

However we think that a grown person naturally has to have this inner balance and harmony.

A child does not have it since he exists under the influence of various forces that develop him. Hence, at times he jumps, or runs, or screams, or repeats the same thing over and over. He is thrown from one side to another. This is normal. This is called growing pains.

The same thing happens in Kabbalah. When a person begins to study Kabbalah, he can be tossed about. We look at it as a completely normal thing. Suddenly he falls into depression, and the next moment he feels good and laughs. After that he rushes into knowledge, then toward sensations, and so forth.

These are all growing pains and they are expected. Hence, we welcome and understand them and try to be loyal to each other, although this may seem not quite normal in a different place. However, here a person sometimes can do some unusual, original actions, but we look at them as normal because we look at him as a developing child.

In our framework, we accept it when a person sleeps during a lesson, skips a lesson, or suddenly becomes angry at everyone, yells at people, and calms down afterward. It means he exists under various developing forces, and hence this is his reaction.

At the same time, outside it is considered impossible for an adult person. There everyone has to be balanced, understanding, and in harmony.

Thus, there is no problem when people exist under the influence of various stressful impacts from above. The greater the number and the more frequent they are, the faster the person is able to advance because from above he is not given more than he is able to realize.

However, if there is a desire to advance him, but he does not use this opportunity then this opportunity is taken away, and he is given an opportunity in some different form, in particular in the form of suffering. Then he already takes a different path, a slower and a harder one.

Question: What does the opportunity to advance mean?

Answer: In essence, it is a realization within a group. No matter how you look at it,  practical Kabbalah is still a realization within a group.
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From KabTV’s “I Got a Call. The Framework of Life” 10/7/10

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Comment: I got the impression that you blame yourself a little for the past.

My Response: No, I don’t blame myself for the past. Absolutely not. On the contrary, the past surfaces when it needs to, and you correct it; it helps you come to greater awareness. All of this is necessary.

Question: Can the past really be corrected or adjusted?

Answer: Of course. What is a correction, after all? It is the fact that something has already passed even a minute ago and you can correct it now, elevate it.

Our entire path is the correction, from below upward, of what the Creator produced from above downward before our appearance. He prepared a terribly egoistic desire for us, and we must correct it. Therefore, we always take the material from the past, the light from the future, and begin to work.
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From KabTV’s “I Got a Call. The Destruction of Laitman” 9/18/10

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Question: What does our true work consist of: going out into the external environment and disseminating the wisdom of Kabbalah, or is it something internal, the realization of inner changes?

Answer: We do not produce any changes, neither external nor internal. However, within our consciousness, there is a certain pull toward action, a drive to do something. In principle, all abilities are given to us from above, yet they must be united and used in such a way that I myself wish to advance precisely in the direction that the Creator indicates to me.

If we carefully examine this direction, we will discover that it always stands in opposition to our egoistic nature. And if this is not so, if the direction toward the Creator does not contradict my egoism, then evidently, I have inaccurately determined that the Creator has placed my hand upon the correct choice and proposed that I strengthen myself in it. When I truly choose the direction of the Creator, it must be a direction of pure bestowal, opposite to my nature.

As a rule, we do not see the correct direction so clearly and choose something close to it. Gradually, over time, the path becomes clearer; we acquire a narrower resolution, a more precise power of resolution, and then we begin to see it more distinctly. But this takes time.

If we were to see everything at once, we would run away from it, because “good fate” belongs to the category of Din (judgment, restriction). A person is incapable of this! One arrives at it gradually, little by little. A true choice, when the Creator truly places my hand upon something, is something that burns like fire. What does “good fate” mean? Good fate is bestowal!
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From the Daily Kabbalah Lesson 1/27/26, Rabash, “Lishma and Lo Lishma”

The obstacles placed before the desire to receive cause the development of reason. Then a person can make a free choice. If the desire to receive cannot be fulfilled immediately and does not see this opportunity, and is trying to learn how to do it, it builds a certain system for itself.

In particular, when a person is not under the pressure of pleasure before him, he can build an attitude to pleasure that depends not on his desire to receive but on the greatness of the giver of the pleasure.

This is called the transition from Lo Lishma (not for the sake of the Creator) to Lishma (for the sake of the Creator). That is, a person does not work for pleasure or the expectation of fulfilling himself, but to fulfill the master who gives pleasure. Because the master wants the person to receive, it pleases Him.

When a person receives in order to please the Master, it is said that all his pleasure and all his actions are no longer receiving but giving. That is, two actions must be performed here: the first is to shield oneself from receiving pleasure, to make a restriction, and the second is to use the desire to receive and enjoy only to the extent that it can fulfill the master. That is, to check how much I feel the greatness of the master.

The degree to which I value Him, disconnected from my own pleasures, determines my subsequent action. It follows that this action is entirely performed in Lishma (for the sake of the Creator), for the sake of the Master.

There are not numerous actions needed, just one: to shift the crucial turning point from the feeling inside my desire to receive to the feeling of the importance of the master.

When the Creator becomes more important in my eyes than the feeling inside my desire to receive, it is called that I have crossed the Machsom. To the extent that He is more important to me than my sense of pleasure, the higher my spiritual degree is.
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From the Daily Kabbalah Lesson 1/26/26, Rabash, “Lishma and Lo Lishma”

It is known that if you give something important to a person who does not know its value, and there are people who do know its importance, that thing will move to those people either by theft or by losing it, for the person will not know how to keep it, and there are people who know its value and they will steal or find it and not return it to the owner (Rabash, “What Are Torah and Work in the Way of the Creator?”).

Question: Does this mean that if something is important to me, I try to acquire it in some way? And if there is no other way, do I steal it or exchange it for something else?

Answer: It is said, “Go and earn from one another.” We are constantly in relationships of buying and selling with each other. I give to him, he gives to me, and so on. Thus, everyone does something in the world, and everyone needs everyone else to serve him. This is how we are built.

We constantly choose what seems to be more important in our lives, and therefore, we must always carefully examine what is truly important to us.

Human nature is such that if something is important to us, we begin to distinguish it from other things and discover aspects, qualities, and characteristics that we did not see before, but now suddenly discover them. We become experts in this area like no one else, a professional in our field.

Everything depends on the importance a person attaches to a particular thing. In our lives, we single out one task, begin to focus on it, and then it becomes our primary focus, while everything else becomes secondary. Then I truly become an expert in that matter because it is the only thing I need. So we must analyze who am I, what is important to me, how do I work with it, and what I choose as my primary focus.

Rabash is speaking about importance here. If there is something that is important to me, I try to reach it by all possible means and acquire it at any cost. After all, first of all, when I look at something, I say: “I want this,” like a child. Look at children, a small child does not ask whose it is; he wants to grab it, and that’s it. Only for him this is forgiven; he is still naive.

The same is true with us: the first thought is “I want,” and then the “but” begins: “It’s not mine, what will happen to me because of it, maybe yes, maybe no.”

So, when is this called theft? Theft is when I know for sure that it belongs to someone, but I do not think about them and I try to acquire it against their will. Moreover, I do it secretly: perhaps secretly from myself, not realizing that I am stealing; perhaps secretly from the one from whom I am stealing; or perhaps both at the same time.

What can be worse than theft? When I do not look at myself or at you at all, but simply come and take it by force. That is robbery, assault, and the use of force. In short, there are many different concepts and details here, and all of them are used in spirituality.

There is not a single quality in us that is not used in spirituality. On the contrary, in spirituality they use the “good” sides of the qualities of theft and robbery. They are used against the desire to receive, when I “steal” from it in all kinds of ways and extract parts from it for use for the sake of bestowal.
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From the Daily Kabbalah Lesson 1/20/26, Rabash, “What Are Torah and Work in the Way of the Creator?”

Question: Is there a reward that corresponds to the effort exerted?

Answer: In spirituality efforts are rewarded, but not in the same way as is customary in our world where I demand more for less effort, and the boss offers less pay for more effort. And so we haggle, negotiate, and settle on something.

In spirituality, I work against the upper light. To the degree I become similar to the light, it enters me, and this is the reward. Here there is no bargaining and there can be no correct or incorrect decisions, actions, or consequences. Everything is in order within the laws of nature.

Question: Then how can I understand the contradiction “exerted efforts and found?”

Answer: It means that in advance I do not know exactly the light that I will receive because I have never sensed it. The attainment I will reveal is a secret for me now. I know what will be, but I cannot say exactly what or how because I am not ready yet. I do not have any “means” with which I can receive this information, this sensation and say “this is what I am heading for!”

I know that I am heading for my next, higher rung of bestowal, the connection of the entire system, which is called love. Love is dependency within the system.

If any system that we make (for example capacitors, resistors, coils, etc.) functions correctly, then we say that it exists in love with another, meaning in complete understanding of the mutual program, the connection. It is the same thing here.

Question: Does it mean I make efforts to annul myself and think about others?

Answer: Self-annulment is necessary; otherwise, I will not become included in the system.

Comment: But I do not know when I will receive a reward for this.

My Response: Inclusion into the system is the reward. Imagine that there is a completely interconnected system where everything is occurring in a living analog mode. If I include myself into it, I will exist in it. My existence in it is my reward.

If I do not exist in it yet I have to work on myself in order to connect to it and become integrally connected with it. This is my work.

Question: Let’s say I have made an effort. When will I connect to the system, will it remain a secret for me?

Answer: It is impossible to say because I do not even know what else I have to complete in order to become totally integrated into this system. Of all the capacitors, resistors, coils and thousands of other elements I do not know exactly what I have to take into my change in order to connect to them. I simply have to annul myself so they can format me to fit them.

In essence our task boils down to annulment of my “I.” Let the rest of the scheme, whether it is electronic or human, it does not matter which one, adapt me to itself. I simply give myself to it. This is the condition of the first restriction (Tzimtzum Alef).
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From a Kabbalah Lesson in Russian 4/22/18

Everything that happens to us is initially done by the Creator, but we cannot see this. Baal HaSulam writes that the science of Kabbalah is a method of “the revelation of His [the Creator’s] Godliness Creator to His creatures in this world.”

I am not performing any action here through which I would be able to change the reality, the governance of the Creator, His influence on me. I am not performing any action that would change anything in me or around me; I am merely revealing what is happening.

I gradually discover what is actually happening in the existing reality when people around me, then the Creator together with the environment, later me and the Creator, and ultimately only the Creator become a factor in fulfilling the Torah and the commandments. 

The fact that people from outside facilitate the fulfillment of the Torah and commandments does not mean that they are the influencing factor. In truth, it is the Creator, but in a concealed form, and His desire is to be revealed.

We must pay attention to this, because we deviate from the goal by thinking we are going to change reality. We are going to reveal reality! The difference lies in our perception, in the revelation relative to us, and only that. Here, there is a very fine line, a barely perceptible point. If we grasp it correctly, we acquire the right attitude toward what we are going to do, toward what is going to happen.

I am not going to change the world; I want to change my perception, nothing more! That is all I need required because everything is created perfectly, and only my perception is damaged; that is the only that I need to fix. Then I will be able to feel myself in a bright world full of abundance and goodness, my senses will perceive everything as it truly is!

To attune yourself to the correct approach is 90% of the work. Based on this, it is necessary to understand that the correct direction is that you attune yourself to bestowal.
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From the Daily Kabbalah Lesson 1/27/26, Rabash, “Lishma and Lo Lishma”

It therefore follows that we should make several discernments in the Torah: 1) one who learns Torah in order to know the rules, to know how to observe the Mitzvot of the Torah, (Rabash, “What Are Torah and Work in the Way of the Creator?“)

That is, why does one study? In order to know what must be done in the material world. And then a person studies and fulfills the commandments.

 2) one who learns Torah in order to observe the Mitzva of learning Torah, as it is written (Joshua 1), “This book of Torah shall not move from your mouth, and you shall contemplate it day and night.” RASHI interprets “contemplate it” as “looking in it,” every thought in the Torah is in the heart, as he said, “The contemplation of my heart is before You” (Ibid.)

Here it speaks about “studying Torah in order to know the laws, how to observe the commandments of the Torah,” meaning that there is something more in it than just performing commandments. There is value in the study itself when one must attach the heart to it. There are corrections that the Torah performs in the heart. These are corrections to make us better, when the Creator wishes that the Torah will support us, and through it we will be strengthened.

3) He learns Torah in order to be rewarded with the light of the Torah, as it is written, “I have created the evil inclination; (ibid.)

This is the level when a person already knows that the Torah was not given merely to correct his animalistic heart so that he simply becomes better and thereby fulfills the commandment of studying Torah, but that there is something special in the Torah—light.

I have created the Torah as a spice because the light in it reforms him.” By this he will be rewarded with faith, and to adhere to the Creator, and then he will become “Israel” for he believes in the Creator in complete faith (ibid.)

That is, a person already considers himself wicked, and the Torah corrects him so that he will become better.

4) Once he has been rewarded with faith, he is rewarded with the “Torah, as in the names of the Creator” (ibid.)

In other words, he already receives the light of Hochma within the light of Hassadim. This light of Hochma, which he receives according to the level of his correction, is called the names of the Creator.

In The Zohar, this is called “The Torah and Israel and the Creator are one.” At that time he is rewarded with the purpose of creation, which is to do good to His creations, when the creatures receive what the Creator wants to give to the creatures (ibid.)
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From the Daily Kabbalah Lesson 1/20/26, Rabash, Article 12, “What Are Torah and Work in the Way of the Creator?”

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“In the multitude of people is the King’s glory,” it follows that the greater the number of the collective, the more effective is the power of the collective. In other words, they produce a stronger atmosphere of greatness and importance of the Creator. At that time, each person’s body feels that he regards anything that he wishes to do for holiness, meaning to bestow upon the Creator, —as a great fortune (Rabash, “The Agenda of the Assembly – 2”).

Everything depends on how much we in the group express the importance of our goal, the importance of revealing the Creator, and the importance of creating the conditions for His revelation. The main thing is not to forget this and to constantly awaken in ourselves the fact that the Creator is the light that fills everything, and that He is revealed only to the extent of our similarity to Him. If we attain even 1% of similarity, to that extent we will reveal Him. And if there is 2%of similarity, that is how much we will reveal Him.

Therefore, on the one hand, each person must feel that he exists in the ten as one tenth of it. On the other hand, he must feel that he is the Malchut of this ten and is responsible for the desire of the entire ten.
Gradually, we will study all our roles in these ten parts, each of which will shape the common soul, that is, develop additional qualities within it, and then we will begin to feel the Creator more.

How much does an embryo, or even a small child, feel the world? It lacks the senses, the qualities, for this. In the same way, we must gradually acquire the quality of each Sefira, and thus feel the Creator more and more strongly. That is, each of us must position ourselves as each Sefira.

And so, in different combinations, in different configurations, we will assemble ourselves together and “turn” the Creator: in one state, in another, in a third, like a Rubik’s Cube. In this way, we will turn ourselves relative to one another and reveal the Creator in ever greater changes.

It would seem, what is a ten? In fact, it turns out to be an infinite possibility of combinations of all qualities and desires, both of the heart and of the mind.
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From the International Kabbalah Convention Moldova, 9/5/19, Lesson 0

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