The essence of the assembly is for everyone to be in one unity and for all to seek but one purpose: to find the Creator. In every ten there is the Shechina [Divinity] (Maor VaShemesh. Parashat VaYechi).

When we gather in the ten, we must care about the Kli (vessel) in which the Creator is revealed and not about His revelation itself. Attaining the Creator consists of building a state within ourselves in which He is bound to be revealed, since He fills everything. All we need is the basis upon which He can manifest, nothing more.

For example, in the blackness of outer space there appears to be no light. But if you place some barrier there, you see that the entire space is flooded with light, because now the light has something to strike against, something from which to reflect. So it is in our state: we must ask for the creation of the Kli (vessel), not for the revelation of the Creator.

We must pay attention to this, because then we will be more precisely directed toward what is required of us, what depends on us, and what we must accomplish, and the Creator will be revealed immediately, automatically. This is a law of nature.

To the extent that we create suitable conditions for His revelation, the property of the Creator will manifest according to the law of equivalence of form. That is, if together with the friends I create a mutual property of bestowal, then by this we create the condition for the revelation of the Creator within us, between us

The essence of the assembly is for everyone to be in one unity and for all to seek but one purpose: to find the Creator. In every ten there is the Shechina [Divinity]. Clearly, if there are more than ten then there is more revelation of the Shechina…

“More” is incorrect. HaVaYaH includes no more than ten. It is simply divided into fractional, particular tens. By “increase” a numerical quantity is not meant, but the power of unity.

It is very important to know that any ten ascends upward only through ever-stronger unity. Our dream, our goal, is to be in a complete ten, one that truly consists of ten individuals, which constantly develops and thus rises higher and higher.
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From the International Kabbalah Convention 9/5/19, Moldova, Lesson 0

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One can come to the recognition of evil only within a group, which serves as a spiritual laboratory, because it is there that you engage with your soul. The soul is perfect and whole, as it was in Adam HaRishon.

However, you see only a tiny part of it. That is, you see everything, but merely as a single point, and within this point lies the entire structure of the soul.

If you take the light and shine it into this point, then, instead of that point, you begin to perceive a distinct world, the world of your own soul, and you begin to live within it. Here everything depends on how much light you draw to illuminate all of your qualities.

It is said that if you attract the light with the help of the group, then your friends become representatives of all the other souls of Adam HaRishon. Then you draw light of great magnitude that is enriched by the other souls with its many nuances, that it shines upon you in accordance with all the sensations you have accumulated, and thereby brings you to an awareness of evil.

In short, everything depends on attracting the surrounding light. This is the ultimate destination.
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From the Daily Kabbalah Lesson 2/12/26, Rabash, “What Is Preparation for Reception of the Torah? – 1”

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What is advancement? It is the attainment of the Creator’s degree, and it is not without reason is it called revelation. We must not merely receive an impression, not merely enjoy, but we must discover His degree, which we reveal gradually until we fully reach His state.

There is no path of suffering in advancement. The path of suffering consists of those states in which I still do not wish to advance, have not found the strength to move forward, and have not realized the group as the only place where I have free choice in order to advance correctly. Thus, I remain in suffering.

These sufferings gradually accumulate until they compel me to seek a way out of them. And when I search, I find this path. Then I agree to enter a group that will obligate me to advance, and I am even ready to pay for it, because otherwise I will again feel suffering.

This process continues until I begin to understand that the problem is not the suffering itself, until I desire to have my own inner aspiration, and that will become my suffering, rather than the animal suffering from blows received. Accordingly, I will work to transform the group so that it ensures my advancement, not from fear of blows, but because the goal is great.

In other words, I cannot advance by means of suffering. Each time, suffering is given only to compel me to change my state. If I am not capable of doing so on my own, then from that point onward I can begin to think, examine, and invest my efforts in the group so that it will awaken me. Then I replace the quality of suffering myself and rise from degree to degree. If I do not do this, suffering comes as though on its own. That is the only difference.

Therefore, free choice lies in choosing the group, in choosing the force that will come to me instead of blows and which will reveal to me how I must change.

Either blows will force me to change or the group will. Through the group, it happens faster, more successfully, and without suffering. Baal HaSulam explains that in this case we gain twice: I shorten the time, and by striving in every state to resemble the Creator, I already feel that I am in some connection with Him, similar to Him.

In every state, I am to some extent in final correction. But this is only if the group provides me with awareness of the necessity to advance toward attaining the Creator’s status. If it does not provide this, I remain in suffering and will never know on my own how to emerge from it or how to change myself.

Each time I wish to use the group for advancement, I will discover within it possibilities and forces, and readiness to receive bestowal from me and to give me the greatness of the Creator in return.  Then the state I feel will resemble final correction to some degree. The group will give me an “awakening from above,” an awakening that comes from outside me, which I lack.
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From the Daily Kabbalah Lesson 2/25/26, Rabash, “What Does It Mean that the Creation of the World Was by Largess?”

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Question: Why is the goal hidden?

Answer: “I want to come to the Creator.” Let us say I have some kind of desire of this kind. What this desire is, I do not know. What I should do, I do not know. Who is the Creator? What does it mean to “come to Him”? How can I understand that it is I who comes to Him? If I do not know what state I am going to be in, and what exactly will happen to me, then I am just saying the words. Do I know what they mean?

I imagine now that it is good, like a child who thinks it is good to be, say, a policeman: “The policeman is big; he has a gun.” I will also think that it is good to be in union with the Creator. I do not know what properties He has or what is the similarity of form. If I am the same, what will I be? How is He? And Who Is He? Nothing is clear.

But if I initially approach this idea with the help of a group, then I already find out some detail in it. That is, merging with the Creator becomes clearer to me, and to this extent I comprehend Him. Let us say that I comprehended a hundredth part.

Now some kind of obstacle comes again, and again I perform some actions in the group with the same thought of coming to the Creator. After all, initially “Israel, the Creator and the Torah are one.” And again, I am making a clarification.

So I performed my actions in a group, teamed up with my friends, and I gained strength from them because loving my friends should lead me to love the Creator, and again it became clearer to me what “love the Creator” means because I was engaged in fulfilling the commandment “love your neighbor.” As a result, the totality of fulfilling this commandment leads me to fulfill the commandment “love the Creator.” I am building a Kli.

“Love thy neighbor” is the construction of a vessel of 613 parts. Let us put it this way: I am gluing together all the parts of a common Adam HaRishon (The First Man), like pieces of a broken clay vessel, and the glue between them is precisely the fulfillment of the commandment “love your neighbor as yourself.” In this way, I build a Kli.

And what is revealed inside the Kli is already “love the Creator.” When the Creator fills the vessel, He makes me feel exactly this way. Thus one thing becomes the cause of the other.
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From the Daily Kabbalah Lesson 2/18/26, Rabash, “According to What Is Explained Concerning ‘Love Thy Friend as Thyself’”

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Preparation to the Lesson

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1st part of the Lesson — Writings of Rabash, Article 25 “What Is the Preparation on the Eve of Shabbat, in the Work?” (1988) (3.26.2003)

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2nd part of the Lesson — Writings of the ARI, “Gate of Intentions – for Pesach (Heb), Gate of Intentions – for Pesach“

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3rd part of the Lesson — Writings of Baal HaSulam, “A Speech for the Completion of The Zohar”

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The wisdom of Kabbalah is a method for uniting people. It teaches that first and foremost a person must correct themselves, and then everything they do will be for the benefit of others.

If we try to unite according to our natural inner impulses without correcting ourselves first, conflicts and problems begin to arise.

The wisdom of Kabbalah explains how to unite correctly. That is why it is so important for us, especially in our time, when families are breaking apart, friendships are dissolving, and people increasingly strive to live alone. When they do unite, it is often for egoistic reasons, which eventually lead to explosions of conflict and divorce.

Egoism has grown so much that we now need to learn the method of true connection. Psychologists and sociologists cannot fully explain why this is happening. Recently, however, they have begun to conclude that this is a global trend throughout the world, and they find themselves confused by it.

The wisdom of Kabbalah must reveal itself in the modern world as a method of positive and benevolent unity. It is needed wherever humanity discovers its inability to unite in a good way and begins to break connections.

As a result, we see divorces in families, quarrels among children, severe fights in schools, conflicts between parents and children, and tensions in the workplace between employers and employees.

Conflicts occur everywhere: between countries, in international politics, within every state, and between political parties. Within any nation there is a clash of many contradictory opinions, movements, and factions.

Soon we will feel completely disconnected, torn apart, and distant from one another. The fragmentation will reach such proportions that a person will feel so many conflicting desires even within themselves that they will become confused and will lose inner peace and balance.

Humanity will feel complete despair and helplessness, and this crisis is gradually developing step by step. In some countries it appears more strongly, in others less so for now. But disconnection spreads like an epidemic and will eventually encompass the entire world.

It will become so great that no person will know how to properly connect with others. An inner blockage will appear, i.e., a lack of understanding and lack of feeling. That is why the wisdom of Kabbalah is being revealed: It is meant to unite people into one human being with one heart. It has the power to do so.
Without connection between us, without proper communication, our development will come to a halt.

We can already see symptoms of this degradation in the world, judging by what is happening with the younger generation: the growing distance between men and women who no longer want to create families or have children, and the increasing popularity of drugs. A person wants to withdraw inward and feel the external world as little as possible because there is nothing pleasant in it.

Therefore, the wisdom of Kabbalah which deals precisely with the correct connection between people will become highly demanded and necessary for everyone.
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From the International Kabbalah Convention 7/17/15, “One Heart for All,” Lesson 0

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When he is “not rewarded,” it is the complete opposite—he has no desire for Torah or prayer.

Anything he does in Kedusha is forced on him, and when he introspects, he says about everything that pertains to Kedusha that it is to him as the potion of death, that he wants to quickly run away from all those things around him (Rabash, “What Is, ‘There Is Nothing that Has No Place,’ in the Work?”).

Question: What does it mean that “anything he does is forced on him”?

Answer: Rabash shows how much a person can be deluded and not see where he actually is. It seems to him that he is about to build a Kli, but if his work is without the application of effort, then he receives the potion of death. It seems to him that he is advancing, rising, and feeling the fruitfulness of the work.

However, if this elevation comes not because he has the possibility to connect with the Creator and rises above all problems and difficulties, but because, when he feels a lack in his ordinary Kelim, he lives only by the fact that he is connected with the Creator thanks to His greatness and not for any other reason—this is called holiness. But if he enjoys the connection with the Creator, and his will to receive and intellect agree with it, this is opposite to holiness.

This diagnosis must be completely clear to a person. The study and the group must help him in this.

First of all, we need the light that reforms, so that first we will see how much our desires are opposite to the desires of the Creator, how all of reality, except for our limited reality, is built on the basis of the desire to bestow. And we, compared to the spiritual reality, are only a tiny grain of sand in which the law of fulfillment according to the will to receive rules. Yet we see that even in this no one has succeeded.

For us this law is not fulfilled. It operates only as preparation so that we will come to the conclusion that this thing is impossible, and we begin to build something opposite to it that is above it. Above it means that we must invert it. A person must prepare many means and examinations for himself that would help him, and that remind him of his advancement. Otherwise there will be no advancement.

Everything with which we agree is rejected in spirituality. It is important to understand what this opposition is because it is not about going against one’s desire, but about the Creator ruling within it.
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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?”

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Question: If the group is “on fire,” it is easy to follow its lead, but what if it is not?

Answer: If you do not feel that the group is “on fire,” then ignite it. What is stopping you? How? It does not matter how. Shout, shake them up, buy them gifts; do something! Search for a way! Sit with them and talk. Tell them that this is not life, that this is not why we are here. Let us start doing something; begin to awaken them.

The group is an external mechanism in relation to me that will constantly press on me, and force me to change. Yet the moment I feel I am in need of change, I must invest myself into the group. Then the group will return this to me, and many times more than what I invest in it.

The group includes many desires to receive: separate, uncorrected desires that exist in various relations with one another. Each of the friends goes through ascents and descents, and because of this the group is always in its own internal movement.

Internal changes take place within it by its very nature because it includes many forces that are foreign to one another. One rises, another descends, and due to this the group is constantly changing.
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From the Daily Kabbalah Lesson 3/11/26, Rabash, “What Are Day and Night in the Work?”

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The difference between weekdays and the Sabbath (Shabbat) is that weekdays represent the work of correcting souls, which is a process through which a person gradually reaches the state of the goal of creation called Shabbat, the state of final correction. This attainment is contingent on the work performed throughout the week, as it is written: “He who has not exerted himself on the eve of the Sabbath, what shall he eat on the Sabbath?”

Spiritual advancement means that a person, at any given moment of his life, weighs his actions to determine the extent to which they are directed toward the goal of creation. This is the difference between a person’s material and spiritual levels.

We exist in this world, and it seems to us that actions control and determine everything. Indeed, to maintain life in our animal body, actions are indispensable. We must plow the earth, sow seeds, and harvest crops; that is, we must perform all 39 types of work to produce bread, which constitutes the staple food of man.

Unlike animals that merely gather ready-to-eat fruits and do not need to cook their own food, humans must actively engage in the preparation of their food because nothing in nature exists in a ready-to-consume state except for water, salt, and herbs.

Everything we procure to sustain our existence requires processing. We must labor “by the sweat of your brow.” Therefore it seems to us that the primary element is physical action. Indeed, for everything related to material life in this world, intention is not important. For example, we can bring workers from Thailand, and they will work, while we simply enjoy the fruits of their labor.

The same principle applies to the physical observance of the Torah and the commandments: one who performs them is called a “righteous man,” and the one who does not do this is called a “sinner.” These definitions are correct regarding existence in this world. This degree is called the “holy still” (Domem deKedusha); that is, the assessment of one being righteous or a sinner based on his actions.

However, there is also a spiritual aspect of man, and here we must fulfill the commandments, not with the help of the body, but in accordance with the “point in the heart.” When a person has this point, he can fulfill the Torah and commandments in a spiritual way, but when he lacks it, he cannot.

If one were to approach any individual and tell them that it is a necessity, that the Creator has commanded us so, that it will for their own good, then he would do everything strictly at the level of material action, in the heart (in his egoistic desire), but not in the point in the heart (the embryonic seed of a spiritual Kli). This is called being a “proper Jew.”

However, in order to work with intention, a connection with the Creator is needed, which does not come from the ordinary “heart” but from the “point in the heart.” In it, we evaluate a person’s actions according to their intention, since relative to the point in the heart, the Creator does not take our actions into account at all, but only intentions. Intention is action.

This means, as it is said, “He has done, is doing, and will do all actions; there is none else besides Him.” Everything comes from the Creator, both in actions and intentions. The question here is only about a person’s attitude to what comes to him.

According to this attitude, that is, according to the intention of a person, we evaluate him as a righteous or a sinner. Either his intention is directed at the Creator, which is called “for the sake of giving” (al Menat Lehashpia), or it is not yet directed at the Creator and is called “for the sake of receiving” (al Menat Lekabel).
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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”

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