Demand to the Creator

239If 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”

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The Point of Adhesion with the Creator

237Our 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”

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How Do We Pay the Creator?

559Question: 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

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The Primordial Nature of Men and Women

627.1Question: 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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Audio Version Of The Blog – 2/13/26

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The System of Answering Questions

942Question: 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

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Strive for the Destination!

760.4When 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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Growing Pains

208Question: 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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Material from the Past, Light from the Future

760.2Comment: 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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Daily Kabbalah Lesson – 2/13/26

Preparation to the Lesson

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1st part of the Lesson — Writings of Rabash, Article 29, “What Is the Preparation to Receive the Torah in the Work? – 2” (1989)

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2nd part of the Lesson — Writings of Baal HaSulam, “Study of the Ten Sefirot,” Vol. 2, Part 5, Item 35

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3rd part of the Lesson — Preparation for the Congress “Connecting in the Ten, Adhering to the Creator,” Lesson 6: Making a Covenant in the Ten

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