Question: How can one immediately understand that one is doing evil and causing harm? How can one shorten the time spent going through this process? One could remain in this delusion for years.

Answer: Let’s assume I am doing something. How can I tell if it is good or bad or if it is to my detriment or benefit? How can I shorten the time required to verify and understand? One could remain in this delusion for years, and until you realize this, you will keep circling around various paths  before finally returning to the straight one.

Comment: A person can turn to friends whom he sees as big because sometimes you can annul before them.

My Response: And what would you ask of them? Advice? It might, on the contrary, only confuse you. They might offer a thousand tips, but instead of getting help from the group, a person could become even more confused and weakened. Where does it say to do this?

Comment: We know that only a group changes a person; it shows him where he stands in relation to the goal and what is wrong with him.

My Response: Or maybe, on the contrary, it is he who is fine? But how does the group enable a person to check? By hearing different things? No, it is with its help that he realizes the greatness of the Creator, and that is all! A person gathers an unlimited supply of force from his friends, much like fuel.

For example, instead of 70 octane gasoline, they fill me with 90 octane gasoline, and then I can do everything much faster. Nothing more! The group does not give me their concepts and definitions. It gives me an awareness of the Creator’s greatness, an understanding of who I should be with in my desire to receive, within my difficulties and obstacles.

I am not going to share my personal issues with my friends (nor will they share theirs with me). I have to take only a common force from them—a pull toward the goal. I seek to ensure that the goal, which feels like it occupies only 10% of my field of vision, would capture 50%, 70%, or even 100% of it. This is exactly what I want the group to do for me.

Beyond that, how exactly am I to move toward this great and big goal is entirely my task; I do it. This is my personal individual work; no one should meddle in it. Similarly, the teacher is forbidden to interfere, otherwise you will not have the right concepts of your own, the properties that allow you to feel the Creator. Therefore, it is necessary to protect everyone’s individuality.

All else should be very open. But my personal connection with the Creator—what I clarify with Him, the kind of relationship we have—is between Him and me, while the group provides me only with common energy on the way to Him, and no more.

In addition, we can share knowledge when we study, that this should be one way and that another. But it is forbidden to share what lies within me, within my personal scrutiny.
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From the Daily Kabbalah Lesson 5/11/26, Rabash, “The Meaning of the Strict Prohibition to Teach Idol Worshippers the Torah”

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Question: The methodology for creating unity consists of joint actions, joint study, and joint dissemination. What might there be besides these well-known methods?

Answer: Every conceivable joint action. They serve to ensure our efforts—to define what the Creator is and to establish the proper conditions for spiritual advancement toward that end—ultimately meet with success. We must define among ourselves what the Creator signifies and what kind of property it is that can be revealed in nature.

It is a unique property that manifests where (based on the nature of our own properties) there is neither “I” nor “you.” But this state of “neither I nor you” is built precisely on “me and you,”  two distinct entities that unite with one another so completely that the “I” disappears.

Once united, at the very point where these egoistic properties annul themselves, where they succeed in rising above their own nature, they ultimately lead to a state of self-negation. This “negation of the negation” yields an image of the Creator within our desire even though the Creator Himself exists entirely beyond our desire. This is a force that exists beyond the scope of our perception and it can manifest within our desire provided that our desire becomes similar to it.

This is the manner in which we must constantly think, analyze, and gradually progress to this realization. For this, we have a teacher and a friend, or as the saying goes: “A friend, a teacher, and a brother” who offers assistance and  who bears a specific duty in this process. We must make use of the explanation and try to model this condition in ourselves.
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From KabTV’s “I Got a Call. Gate of Tears” 10/11/10

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Question: If I see negative qualities in my friend and detest them, can I redirect this hatred toward my own recognition of evil?

Answer: We have two ways to look at our states: ourselves in relation to the Creator and ourselves in relation to others. These “others” are none other than the Creator, the group, or the friend. I have no other object against which I can examine myself.

Instead of the Creator, we have been given the group. Through it, we can subsequently transition to a relationship with the Creator. Ultimately, we must come to a state where both the Creator and the group exist within a single dimension for us.

In short, it does not matter who is outside of my egoistic vessels. If this distinction matters to me, it means that I am approaching my state with an intention for myself and making various calculations about whom I should treat better and whom worse. By doing this, I am simply deceiving myself.

If I truly want to examine my status as a Kli—to what extent it is corrected or corrupted—then first of all I must regard both the group and the Creator as one and the same in relation to myself. Then I completely nullify my desire to receive, and from that level I can begin measurement. In this way, I can avoid distortion in my inner measurement.

My instrument is an instrument correctly directed from within me outward. Then I will be able to see how to continue developing, and where my true attitude actually lies. And from this point, I begin to work.

It is self-deception to think that something outside differs in relation to my desire to receive. Such deception must not blind me because then I will be unable to remain in the correct position at all.

Of course, this does not mean that I should run around serving everyone now or forcing myself to be good to all. People usually think that this is what should happen and expect a Kabbalist to solve their problems.

I must relate to everyone outside of me in such a way as to nullify my Kelim. I am not supposed to serve the whole world, nor to cater to the egoistic qualities of my friend.
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From the Daily Kabbalah Lesson 5/4/26, Rabash, “What Is Heaviness of the Head in the Work?”

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The essence of our work does not lie in acquiring a lack (Hisaron); we already have one, rather, it is in determining what this Hisaron will be directed toward. This is called intention.

Intention is the tuning, the orientation, of my unfulfilled desire: what am I aiming it at? What do I want to have revealed in my Hisaron? What kind of fulfillment do I seek to receive in it? Since a Hisaron is filled by pleasure, I must determine what kind of pleasure I want to reveal in my unfulfilled desire, what I decide to enjoy.

Undoubtedly, all decisions boil down to a choice of pleasure and nothing else; we are built this way. However, there are many variants and levels of pleasure: I can enjoy bestowal or reception, adhesion with the Creator or distancing from Him; the main thing is that I receive what I desire.

The spectrum of pleasures includes many options: ranging from pleasures stemming from the depths of the Klipot (impure forces) to the highest level of pleasure, that of the Creator Himself. Here, everything is determined by the direction of one’s intention.

My will to receive is an unfilled space, an empty place that I want to fill. It is like a person who wants to satisfy their hunger but has no prior memories (Reshimot), and they must choose the dish that will give them pleasure. Essentially, we must choose by what to enjoy.

Our initial idea of the essence of pleasure is derived from our physical world, from our natural environment. We are conditioned to derive pleasure from ordinary and simple things.

The Creator created the will to receive and established a specific state in it that instinctively and naturally gravitates toward the various pleasures that lie before it. It makes a calculation and thus gives preference to this or that pleasure. Such a mechanism is conceived in order to stimulate the development of this desire. An environment is constructed round it that is clothed in the objects of our world.

From this state, the will to receive must begin its development, that is, find other sources of pleasure. If it remains locked in its small, familiar environment, the one known since birth, and sustains itself solely on the usual natural pleasures, it will continue to exist on the animate level, will remain undeveloped, and will conclude its life in that state.

The development of the will to receive is possible only through the revelation of a new environment that encompasses pleasures of an entirely different nature. Then the person will, as they say, acquire a different life—a spiritual one.
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From the Daily Kabbalah Lesson 5/14/26, Rabash, “What Is, “If a Woman Inseminates First, She Delivers a Male Child,” in the Work?”

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The development of the will to receive can take place in its natural environment. But there is also another, unknown environment, a new surrounding. How is a person prompted to develop in the direction of this different environment? Of course, one is given a desire from above.

The fact that a person is endowed with a desire for pleasures absent from the limited environment in which he was born (this world) is referred o as “the Male (the Creator) who conceives (sows).” “The Creator conceives first”; that is, He grants the person an awakening toward spirituality.

Obviously, an awakening to the upper world cannot appear in a person by itself. It manifests only by means of lights that illuminate the Reshimo (spiritual informational gene). Suddenly a desire arises within a person for something that lies beyond the confines of this world. And as the saying goes: “The Creator, having conceived first, gives birth to a girl (Nekeva),” that is, a Hisaron for spirituality.

This is precisely what a person senses; consequently, one begins to make efforts to realize, to fill this lack. He bustles about, runs here and there, begins to study, comes to a proper society, looks for various means and actions in order to fill their Hisaron. And so it continues until one begins to see oneself acting in order to attain the fulfillment.

Gradually, as a result of many years of effort, it becomes clear to a person that the will to receive, although it came from above, lacks the qualities, form, and nature necessary for its fulfillment. This desire is present in us, but it is unsuitable for a filling that is beyond the bounds of this world because beyond its boundaries, both the Kli and the fulfillment are of a completely different nature. It is these missing attributes that we must acquire.

Gradually, it is revealed to a person that the desire given to them from above is not directed toward spirituality. And this is despite the fact that a Hisaron (a “girl”) seemingly was born in them. The Creator implanted a certain unformed desire in us for a filling that lies beyond our reach. This desire must be realized in an absolutely different vessel, in a vessel of bestowal. The Hisaron must fill itself with pleasures from bestowal to the Creator.

When a person comes to understand that what he needs is a new Hisaron and not the filling, then we can say that the Creator, the “male,” conceived, and a girl (Nekeva) was born. That is, as a result of a long search, it becomes clear to the individual that what they lacks is not fulfillment, but a desire to bestow. This desire to bestow that has arisen in him is indeed the Hisaron that has been born.
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From the Daily Kabbalah Lesson 5/14/26, Rabash, “What Is, “If a Woman Inseminates First, She Delivers a Male Child,” in the Work?”

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For a need to unite with the friends to arise within me, I have to understand that I will be able to truly sense where I exist in relation to the Creator through them. This happens when I relate to them as to my future point of Keter.

And in order to unite with them with the purpose to reach the Creator, I have to use their desires, connect my and their Hisarons (deficiencies), to see them as small, and live precisely within the tension between these two points of view.

There is nothing you can do. Otherwise, if I lack this disparity (which in essence is the difference between the lower one and the upper one, between what is inside of reason and what is above the reason), then the need for help of the Creator will not arise.

By our nature we can endure anything, except for the state of standing in direct confrontation between the light and the Kli, in the point of collision (Bitush) from which it appears there is no possible escape or breakthrough other than to ascend above reason.

Consequently this point cannot be perceived as something positive, good, or comfortable. After all, it does not have any basis within the nature of our world.
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From the Daily Kabbalah Lesson 5/4/26, Rabash, “What Is Heaviness of the Head in the Work?”

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Question: Are efforts measured relative to the system or relative to the person according to how he feels the measure of the efforts he has applied?

Answer: I do not understand what you mean by “according to what a person feels.” If I feel that I gave everything and received nothing, so what? Does that mean I am already in a state where I should receive?

The measurement is made by the Creator because I do not know exactly what level of effort is required for me to correspond to the next degree. How can I measure myself relative to the next degree if I do not know what it is?

Question: You gave an example that a person remains in any state until they feel like a squeezed lemon, and then, since they have nothing more to add, their state is changed. Is this what a person feels?

Answer: No, not at all. We never know where the work ends, at what level or on which degree. These things always come to us unexpectedly, suddenly, like a surprise: “I labored and found.”

There is no direct connection between these things. I cannot say where the effort ends and where I “find,” because I cannot measure my own state let alone the the next degree.
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From the Daily Kabbalah Lesson 5/2/26, Rabash, “What Are Banners in the Work?”

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Question: It is said that you need to create a group for yourself and remind the friends about the greatness of the goal. At first, I saw that everything was good, but now it is a million times worse. If I see how much worse my state is in relation to the goal and to the greatness of the Creator, will this cause me to run away from the group very quickly?

Answer: No! If the friends provide you with the greatness of the Creator, telling you that this is something exalted, how could you run away from it?

Comment: If I see how opposite I am to them.

My Response: It does not matter, because the greatness does not disappear. This is what you do not understand. If I myself supply myself with the greatness of the Creator, and I myself provide the awareness of my own insignificance, then I am the source of two points: Keter and Malchut. Therefore, I can erase both of these things, because they depend on me; I am the source. If I forget, erase, and wipe them out, that is it! Then my life becomes simple and pleasant, and I return to the level of an animal.

But if the group supplies me with the greatness of the Creator, and I see how insignificant I am on that basis, then these are two different sources: Keter and Malchut. In that case, I will not be able to run away because the friends sustain within me the greatness of the Creator. It is like a computer: if you have received a message, it remains inside you even though its source is external.

Thus, if you have received the awareness of the greatness of the Creator from the group  you cannot erase it because it was given to you by the friends and not generated by yourself. It turns out that one cannot cancel out the other.
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From the Daily Kabbalah Lesson 5/11/26, Rabash, “The Meaning of the Strict Prohibition to Teach Idol Worshippers the Torah”

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International Kabbalah Convention, “The Greatness of the Creator in the Ten,” Lesson 1

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International Kabbalah Convention, “Preparation to the Lesson 2”

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International Kabbalah Convention, “The Joy of the Gathering,” Lesson 2

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