Question: Throughout the day, we send each other messages about how important the path and the goal are for us. Everyone is impressed by this, but everyone understands that it is a game. How can we stop perceiving it like a game?

Answer: If we have agreed among ourselves to ignite each other with the awareness of the greatness of the goal, we must understand whether we are deceiving ourselves or not. We are deceiving ourselves; we don’t know the goal; we don’t know its importance.

But we want to “sell” it to ourselves. If someone comes and sells me something, he knows it is deception, but he gets paid for it, so it makes sense for him to deceive me. Here, the question arises: am I so perfect as to know that within me is the evil inclination, an egoism that I must counter with a false image and thereby confuse my evil inclination?

This depends on how honest I am with myself. What does that mean? I am something neutral that wants to advance toward the Creator. I stand between my evil and good inclinations and want to bring my desires, which are essentially alien to me, to correction. As it is said: “I have created the evil inclination” (I did not create it, the Creator did) “I have created the Torah as a spice.” This means that through my actions, I can come to the correction of desires that are foreign to me.

I must see myself as separate from my nature, from my body, from all my desires, and then I will not work on confusing myself by swallowing the lies of advertising, but will advertise to myself. I will “sell” my evil inclination the advertisement that the Creator is great. I must treat my egoism as a third party. And then it will not be a lie. It will truly be in my hands. Don’t identify yourself with the evil inclination as if you and it are the same.

Question: Will I eventually be able to completely separate the evil inclination from myself?

Answer: No, you must work with it. If egoism does not speak within you, who will push you forward? Every time you see obstacles and feel various thoughts and problems directed against the goal and the greatness of the Creator, this is essentially help so that you will search for His greatness.
[353127]
From the Daily Kabbalah Lesson 2/13/26, Rabash, “What Is the Preparation to Receive the Torah in the Work?-2”

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Question: There is a law that if you do not have a spiritual Kli, you will not be given the next degree. Why is the desire to receive increased if there is no correction for it?

Answer: The point is that the desire to receive must be added to you until you can no longer tolerate it! Until you define it as evil!

If you want to be given 10 grams of desire to receive, you will correct it;  if you are given another 20 grams, you will correct the 20 grams.

In this way, you will become a corrected animal, become like an angel. “Here I am, 10 grams for the sake of bestowal. Here I am, 20 grams for the sake of bestowal. Here I am, 30 grams for the sake of bestowal.”

A machine works like that without any recognition of evil!

If you recognize your evil by 20 grams, then by 30, and so on, and correct it accordingly, you will not feel how opposite you are to the Creator! You will not have a state of oppositeness of form, and you will not be able to desire the Creator enough to cling to Him and love Him infinitely. For this, you must reach a state infinitely opposite to Him.

All our development must lead to this. Another 1,000 years, 2,000, it does not matter how long, but you must reach the point where you will hate all your qualities. When you see them in the light of the Torah, you will hate them with immense hatred, like Mount Sinai.
[353134]
From the Daily Kabbalah Lesson 1/12/26, Rabash, “The Felons of Israel”

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People that what we speak about here will increase their intelligence or speed up their progress. No! What we are doing is simply a system of collaborative actions.

It is not about what you hear in verbally. You can sit here without knowing Hebrew at all. It does not matter! It is specifically the lights and the vessels that are at work.

Our words are something completely external. They come out of the mouth, reach the ear, and give you purely psychological reassurance, as if through them you are being filled and are advancing. But all this has absolutely nothing to do with inner development.

We have Kelim (vessels) within us, the lights work on them, and there is no connection whatsoever with the words we speak. Even if everyone were mute, it would not affect or interfere at all. It is not like we would be transmitting signs to each other with our hands. This works without hands and legs, on a completely different plane, beyond our five senses.

It does not matter what is said in the group; everything depends on the inner desire of the heart, what I want to give to the group and what impression I want to receive from it. This is the vessel, and the light comes from above according to this.

Therefore, there is no need to worry about what is being said. Rabash said that in a strong group, jokes and anecdotes are accepted in order to conceal what is inside the heart because it is there that the true vessels operate, and idle chatter is unnecessary.

This is called working with true, correct intentions.
[353131]
From the Daily Kabbalah Lesson 2/13/26, Rabash, “What Is the Preparation to Receive the Torah in the Work?-2”

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Preparation to the Lesson

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1st part of the Lesson — Lesson on the Topic “Continuing the Convention With an Ascent”

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In the corporeal world, there are three categories of time: past, present, and future. In the spiritual world, however, there is no time, but rather an order of actions, degrees, or states, in which a person reveals where he truly is.

Each state that a person goes through is part of that eternal, perfect state we actually exist in. But the attitude toward a state must come from the two nearest degrees: from the previous degree and from the future degree. This is what is called “from the past and from the future.”

Everything depends on the connection a person has with the upper and lower degrees relative to his current state so that everything enters into the present. He takes confidence from the past, builds faith in the future upon it by rejoicing in the next state, draws surrounding light from the future world that shines for him in the present, and in this way builds the states he goes through.

Therefore when we do not see the future and do not even understand the state we are currently in, and do not know how to correctly use the past, but we try to relate purposefully to these three states, to these three times, then we can always be in ascent, in inspiration, with the strength to use every minute solely for the sake of the goal, and thus shorten time.

We are constantly under the governance either of lights or of vessels, meaning that either Reshimot from the vessels are revealed in us, or the lights that shine in them. When the lights shine in the Kelim, we have no difficulty coping with our states because these are already states we merit after corrections at each level.

But if we are still in the illumination of Malchut, this state illuminates emptiness and imperfection for us, which is expressed as a lack of confidence, suffering, fears, and all kinds of deficiencies of fulfillment.

However, if instead of being attached to the vessel, a person turns to the future lights that are destined to be revealed in this Kli and tries to connect himself with the future, with the surrounding lights, then they immediately shine for him in his present, and he is in adhesion with the Creator even in the worst states. Thus, in every state, we have the opportunity to be connected with the lights, with the giver, and not with the vessels, with the deficiencies.

Therefore in whatever state I may be, whether a state of lack of perfection and lack of fulfillment, or, on the contrary, fulfillment and work in the right line, each state is determined by a single criterion. It must be as high as possible, and enable me to be in adhesion with the Creator. And if, despite all the pleasures with which I am filled, I can also remain in adhesion with the Creator, there is no reason for these pleasures to disappear.
[352599]
From the Daily Kabbalah Lesson 1/31/26, Rabash, “Three Times in the Work”

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Question: Why does Rabash call the measure of judgment “Elokim” in the article “What Is, His Guidance Is Concealed and Revealed?”?

Answer: The Creator in His governance in several forms appears to us, but not as Atzmuto; rather, as it is said, “By Your actions we know You.” His actions toward us are the nine Sefirot relative to Malchut.

Malchut, by making a restriction, a screen, and reflected light upon herself, takes in the first nine qualities, and wishes to resemble them. Then it turns out that the screen and the reflected light are the Kli of Malchut, her attitude toward the upper, according to the principle “as He is merciful, so you be merciful.” That is, to the extent that I reveal how He relates to me, to that same extent I accept it and relate to Him likewise, and no more.

One of the Creator’s attitudes toward us is called “Elokim.” It is said to be the measure of judgment. How can there be a measure of judgment in the first nine Sefirot?

Judgment is a limitation on the part of the creation, when it cannot always accept the Creator’s governance as good and doing good, cannot perceive it as such, and therefore this bestowal appears to the creation as the category of judgment. This is what is meant when we say that the light builds the darkness. If the Creator is revealed to Malchut in a state where she cannot accept Him, she feels Him as darkness.

What is Elokim? When Malchut rises to Bina, she brings her limitation into Bina, and according to this limitation, Bina’s bestowal is divided relative to Malchut into “Mi” and “Eleh”—“Elokim.”

When Malchut rises to Bina, on the one hand she raises the measure of judgment there, and on the other hand the desire to acquire the qualities of Bina. Then Malchut herself begins to remove the measure of judgment, and to the extent that she acquires the qualities of bestowal from Bina, she can realize them.

Then this name Elokim operates in full. “Mi” and “Eleh” join together: “Mi” is Galgalta ve Eynaim, “Eleh” is AHAP. Thus the name Elokim is revealed.
[352314]
From the Daily Kabbalah Lesson 1/25/26, Rabash, “What Is, His Guidance Is Concealed and Revealed?”

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First of all, a person must understand the state he is in. He is sent a very low, even humiliating state. He discovers that he is a creature for which there seems to be no need at all, and such a condition is by no means honorable; it has neither cause nor purpose.

It is precisely from this moment that a person should use his freedom of choice. That is, he must nevertheless find strength in the environment because without an environment we are like animals. If not for the environment, I would live with my wife in the forest, produce children, obtain food for them and for myself like all animals and beasts.

But unlike animals and beasts, my desire to receive keeps growing, while theirs does not increase. It is said: “A one-day-old calf is already called an ox.” A newborn calf already knows how to walk; within a day or two it stands up and walks, it already knows everything it needs, and it will never harm itself or cause itself injury. The calf is still small in size, but its mind is the same as that of an adult cow.

With a human being everything is different. The desire to receive constantly grows and rises above the animal level. There is nothing one can do about this desire.

Therefore methods appear that claim that one must suppress the desire within oneself, become like an animal, and then one will not feel any suffering. Live like an animal.

Food? You will always obtain a bit of nourishment. Shelter? You need some corner, some hut—no problem, you will always find a place to sleep. Family? You will find a suitable wife, have children—everything will work out. If you do not demand much, you descend to a very low level. You are told that dieting is good, breathing less is also good. In general, reduce your needs, and you will become righteous.

By acting this way, you begin to feel good. You descend to the animal level, limit yourself strictly to what is necessary for life, and you have no troubles. An animal has far fewer problems than a human being. We say, “a dog’s life.” But it is a dog’s life for a human being, not for a dog.

However, there is another method: not to endure deprivation, but on the contrary, to learn how to use the desire to receive. Then you must take it fully and completely, not suppress it, but learn how to use it correctly. For this, you need a specific method, not methods of suppression, which usually include Eastern teachings or various religious approaches based on suppressing the desire to receive, but the method of Kabbalah.

Kabbalah is the only method that claims the opposite: do not suppress the desire to receive, but use it as much as possible.

It is true that the world has always preferred to reduce the desire to receive just in order not to suffer, since that is more convenient, calmer, and easier. This was possible in previous generations, when the desire to receive did not burn so intensely in a person. “He who increases knowledge increases sorrow”; this is understandable.

In our days, when the desire to receive already burns so strongly in a person, and in the coming years will grow even more, a person will not be able to restrict it and descend to a natural, simple way of life like the one proposed by yoga and other methods that say “Go to a monastery, sit quietly and peacefully in your cell, and be content with little.”

We live in a transitional period in which all methods of suppression become untenable. They no longer work, and then there truly remains no other choice but to turn to the method of Kabbalah.
[352385]
From the Daily Kabbalah Lesson 1/26/26, Rabash, “Lishma and Lo Lishma“

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Question: When we disseminate, do we become correctors of the world?

Answer: Of course, we are. It is true. What does it mean, correctors of the world? The Creator gave us a corrupted world, and by bringing the Creator into this world, we correct it.

The Creator created an uncorrected, egoistic world. If we bring the quality of bestowal into it, then in this way, the world is corrected. Therefore, our action is called correcting the world (Tikkun Olam). That is what the Creator says: “I made the world faulty, I spoiled it, and My children fixed it,” that is, “My sons defeated Me.”

Question: What does it mean that there is nothing missing in the world and nothing needs to be changed?

Answer: There is nothing to change in the world except to bring the presence of the Creator into it. With everyone else, we only spoil the world even more: we pile up flaws upon flaws and only aggravate our path. The only thing we need is to reveal the Creator in the world. Nothing else.
[246695]
From a Kabbalah Lesson in Russian, 4/9/19

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When building the correct environment, there are many details, but in general, this action is called love.

Why is it not called authority, command, compromise, or agreement? Why is it called love? After all, this is the least concrete of all the things one could hold on to.

Choose a group in order to love it? I do not feel that I am doing something fateful, that through love I can reliably change my friends and influence them so that they influence me. Love seems too soft a force for governing my destiny, my life.

All this is because we do not know that I do not have to govern anything except my attitude toward those around me. And the precise governance of one’s attitude is exactly what is called love.

This is very different from the love familiar to us in this world between created beings on the animate and human levels: between parents, between people. This love is entirely different, and therefore, it is not felt. We do not see that a Kabbalist sitting in some corner has love toward humanity. It is hidden, just as the Creator is hidden with respect to humanity.

These qualities are spiritual; they can be seen only when one is similar to them. Any phenomenon of nature, material or spiritual, we perceive only when the receiver has the same property within. To the extent that he resembles what is in the environment around him, he senses it.

And if a person has no connection with a certain phenomenon, he or she cannot perceive it. Therefore, we do not perceive the relationships and the forces that exist above this world. We do not understand what it means that the Creator loves the world with absolute love. We do not know what this word “love” means.
[352647]
From the Daily Kabbalah Lesson 2/2/26, “For Man Is the Tree of the Field – 1”

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Question: How does a person know that the environment he creates is the right one?

Answer: A person knows nothing. This is the work he must do: get confused and check, investigate and get confused again, understand something a little, and turn to the books, the teacher, and the friends.

This is how a person gradually comes to know the system called the governance of the Creator over him and begins to use it by their own decision. This means that he or she begins to govern the world.

Question: Is there any kind of verification on this path?

Answer: Verification is necessary every second. It must be carried out in parallel with the work. Without it, it is impossible to succeed.

If a person does not perform verification, he stops being a person. He does not feel where he is pouring the water that he was given throughout the year. “Water” means the property of Bina, the upper force, with which you correct yourself, but you pour it out for nothing, even though it is precisely measured.

That is, right now, you are given every opportunity to reach the final correction. At this very second, your personal Rosh HaShanah arrives; this is what a person must tell himself, and it does not matter when it happens. It might be in the middle of winter or summer.

What does your Rosh HaShanah mean? It means that inside you are all the forces, all the data, all the systems, all the sources and opportunities to reach final correction. You only need to carry out a certain number of actions within you to put the entire system in order; this is your free choice.

You must take this data and use it correctly.

If you do this, it means that you are similar to the Creator. You have learned the system of governance from Him,  both the checking and the execution.

This means that you are merged with Him: “From Your actions we shall know You.”
[352635]
From the Daily Kabbalah Lesson 2/2/26, Rabash, “For Man Is the Tree of the Field – 1”

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