Comment: In our world, we see examples of love, but they are not very convincing.

My Response: In our world, we can take a group of people and through psychological exercises make them so devoted to one another that even death cannot separate them. The group is worked with in such a way that during a collective action no one thinks about themselves; everyone thinks about the group and cannot imagine life without it.

There is a known case of a submarine crew that suffered an accident and had to abandon the vessel. Not everyone had a chance to escape, and the part of the crew that could have left chose to stay and die together with everyone else.

On the corporeal level, we see that spiritual roots are realized in branches without any problem. And this is a human force; animals do not have it. A mother can give her life for her child, but animals cannot. If a predator truly threatens life, the female abandons the offspring and runs away. Such an addition exists only on the human level.

This indicates that we possess all the branches of the spiritual roots. But we want to attain those roots. And there, they exist in such a form that you cannot reach them directly from your ego. You must build yourself into such a form from scratch. That means you must ask to become like that.

You are not required to have the strength to become like this, nor a plan of how to achieve it, but you must have the desire to enter such a state, to acquire it so that it becomes your nature in some form; you are obligated to find it.

This is precisely where the problem lies. If you were offered to build a group modeled after a submarine crew, you would build it. But to realize this on the level of the spiritual world, you have no ability.

To rise from the branches to the roots in love for friends is possible only through our request. Not through execution, but specifically through a request.

Question: When do we come to such a request?

Answer: When the group shows you that this is how it truly is. It tells you that by exiting love for oneself, we acquire something great.

And even though for you this is not true, the group can influence you in such a way that it will become true.
[352650]
From the Daily Kabbalah Lesson 2/2/26, Rabash, “For Man Is the Tree of the Field – 1”

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The Creator gives a person inspiration thanks to which he comes to our community, sits, listens, burns with enthusiasm inside, and looks at the others: “Why are they sleeping? What kind of group is this?”

Then suddenly, after some time—a month, two, or three—the charge runs out, he is exhausted, and he unexpectedly begins to see himself as flawed, to feel that he is drained of strength and unable to move to such an extent that he lies in bed and cannot even move a finger. He is also unable to think; his head is empty; there is not a single thought in it, not even the smallest one.

In this way, from above, you are shown that all energy, all motivations, literally everything is being taken away from you. And then you are given a place for effort, for persistent work. This means that a person is shown where his own work begins, when he must strengthen himself on the path while making colossal efforts.

We interpret such states incorrectly. The Creator gave you something at the beginning; now you must give something back. Then the question arises: “Is a person able to give back or not?” We are unable to give back. It is known that in a state when something is taken from us from above, we cannot independently attain the light that enlivens us.

A small drop that has come out of us is that same life-giving light, the same light of Hochma, but very weak, just a small glow, a slight illumination called a “thin candle” (Ner Dakik). This is the reason for all the disappointments and depressions that we observe today in many people in the world. We are not the source of light; the source of light is only the Creator.

Therefore, naturally, in a state when He takes even a drop of light from us, and we, theoretically, need to make efforts, we are incapable of making them. However, as a result of this, a Kli (vessel) is formed.

But after we come out of the descent and rise up, possessing the Reshimot left after it, then during the ascent a reckoning is made with us. During the descent, there is no demand on us at all; we are simply shown our gaps, the emptinesses that exist within us. But during the ascent, we must already take care to strengthen ourselves even more on this path, to connect more with the group, to connect with all the things necessary for this.

That is, while preserving the memory of what the state was like during the descent, I am obliged to work during the ascent. And here the test takes place: during the ascent, am I in some kind of nirvana when I feel good, everything is fine, the Creator is Good and doing Good for me, there is nothing to do, and well-being is guaranteed? Or do I relate to these good states as an opportunity given to me for further advancement, and then I truly use the Reshimot from the past, from previous descents effectively and productively, as if attaching them to the AHAP de Aliyah. That is, to the ascent that the Creator is now sending me, to this spirit of life, I must attach, add from myself the previous states.

Such work is done during the ascent, and during the descent, there is nothing for me to do. During the descent, I should place myself under the influence of the group in the simplest possible way in order to pass through this state more quickly. Making efforts, choice, and all work in general takes place during the ascent. Baal HaSulam writes about this in the book Shamati in the article that is called exactly that: “The Time of Ascent.”
[352433]
From the Daily Kabbalah Lesson 1/27/26, Rabash, “Lishma and Lo Lishma”

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Those two kinds of fear—fear of punishment in this world and fear of punishment in the next world—are not the essence of fear and its root” (Rabash, “Lishma and Lo Lishma”).

Fear is what propels us forward. Modern medicine lists 780 types of fear. They say there are all kinds of techniques that further distinguish its types. But what is fear?

In essence, fear is a feeling of not being fulfilled. There can be fear of the past, present, and future. The fear that I will feel bad now and later, in this world and in the world to come. What else could there be besides that? Only the fear of pain and suffering.

In the article “Lishma and Lo Lishma,” Rabash states there is also another fear—fear not for oneself. But, nevertheless, I still fear. When I want to do something good for someone I love, it is as if I am buying their desire to receive; it becomes like my own, and I care about filling it. Thus, I have a fear related to the desire to receive that belongs to a loved one, whether it will be fulfilled or not.

It is similar to a mother’s fear for her children. She worries both about whether she will be happy now or in the world to come, and for her child so that he will be happy now and in the world to come. The fact that a person is worried about himself and about another “animal” next to him because he is related to him and a part of him is the same kind of fear.

However, there is also the fear regarding the giver, the Creator. If I acquire His desire to give, if I feel Him, if I have formed some kind of relationship with Him, if I begin to love Him, then I begin to care about what He feels to the same extent. As I understand it, I am worried about what it will be like for Him.

Of course, you can say, “This is the Creator, what is there to talk about? What does it mean, ‘What is it like for Him?’ He is the only one, the first, the beginning of all beginnings, He is perfect, He is everything!”

But since I buy Kelim from Him, Inside me I feel as if He depends on me. And once He depends on me, I worry about how to fulfill Him. Thus, I have a different kind of worry; instead of worrying about what will happen to me now and after this life ends, I care about what He gets from me.

These things contradict each other. If I think about the Creator, I do not think about myself. This is called replacing animalistic fear, human fear, with the fear of love, called the suffering of love. Instead of caring about my own fulfillment, I think about fulfilling the Creator.
[352411]
From the Daily Kabbalah Lesson 1/26/26, Rabash, “Lishma and Lo Lishma”

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Question: What can I understand about the action of the Creator from an obstacle sent to me?

Answer: If I understand the state in which the Creator sends me a desire with the intention for receiving, then from this action of His, I learn about His love for me. He gives me the material, the desire itself, and gives me the opportunity to become like Him, to be as He is, to reach the same sensation that He has.

This is His attitude toward me; it is the best possible. It is impossible to create a greater state of love and sincerity, and a better attitude than this. In this way, He gives me the possibility to become similar to Himself.
[353019]
From the Daily Kabbalah Lesson, 2/10/26, Rabash, “What Are the Two Actions During a Descent?”

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Preparation to the Lesson

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1st part of the Lesson — Writings of Rabash, Article 7, “According to What Is Explained Concerning ‘Love Thy Friend as Thyself'” (1984)

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2nd part of the Lesson — Recording of Rabash, Writings of Baal HaSulam, “Study of the Ten Sefirot,” “Table of Questions for Topics,” Vol. 2, Part 5

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3rd part of the Lesson — Preparing to Attack at the Congress

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Question: How can one use the law “Love your neighbor as yourself” in order to choose the right environment?

Answer: Baal HaSulam writes about this in the article “The Freedom.” A person must find an environment that exactly corresponds to the Hisaron (deficiency) he would like to acquire.

You see that in our lives society dictates what to do to us. Since we already have desires to enjoy, society can impose on me what to enjoy, for example, Coca-Cola. I don’t know what it is, but according to what society instills in me, I go and buy a bottle of Coca-Cola, in which there are a certain number of grams of pleasure.

In a Kabbalistic society, it is different. I must build an environment that will correspond to my expectations. If I want the spiritual world, something sublime, and society tells me that it is worth desiring, then it will thereby force me to constantly think about spirituality, and I will study the method for eight hours a day, but my request will still be in order to receive. I want spirituality, give it to me! Such a demand is not answered from above.

Of course, this is an intermediate stage, and it also exists. But the demand that is answered from above is a demand for the forces of bestowal.

Therefore, I must look for a society that will value this Hisaron. Even if I do not know what it is (I do not yet have this desire), when society begins to “brainwash me” with the message that this is very important and that this is exactly what I lack, I will receive this desire from them; there is bestowal, something that is above my nature, and that it is precisely this that I should demand.

I begin to study books that speak about spirituality, and through them I want to reveal what it is. I want it to make me feel good. When I receive this desire from the group, the surrounding light begins to shine on me and changes me.

Slowly and gradually, the group must show me what I should demand during the study, and then I will reach the desired result.
[352643]
From the Daily Kabbalah Lesson on 2/2/26, Rabash, “For Man Is the Tree of the Field – 1”

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Rains means water, and there is no water but Torah.

When Israel were complete wicked in the beginning of the year, they were allotted few rains, but in the end they repented. It is impossible to add, since the sentence has already been given, but the Creator brings them down on time on the soil that needs them (and RASHI interpreted, “On the soil that needs them: on the fields and on the vineyards and on the gardens”) …

Torah gives him strength and power to perform Mitzvot and good deeds… (Rabash, “For Man Is the Tree of the Field – 1”).

We exist in a certain reality in which we must grow. We do not choose how to be born, to whom, or with what qualities. We do not choose our environment or how it will influence us. In this world, essentially, we cannot change anything about our destiny. Therefore, a person living within this world, confined to animalistic life, has no free choice, and consequently there is neither reward nor punishment. They do not perform a single action independently, and therefore it is not said about them that they have Rosh HaShanah.

Rosh HaShanah belongs to one who wants to be a Jew, that is, who desires to attain adhesion with the Creator. Then a person feels that he has a point in the heart, which relates to the realm of the spiritual. This desire is determined from above, and there is nothing to change within it; it contains everything necessary for this point, including the stages of its development. What it lacks is an environment, a group, since the Creator is concealed.

Therefore, a person must build an environment for the point in the heart, through which it will develop. On the corporeal level, a person’s qualities, desires, and environment are predetermined. On the spiritual level, they are given a germ of the soul, the point in the heart, but they are not given the external environment. How a person builds the environment for one’s point in the heart is how one will advance.

If they use this correctly, then all the forces given to them will contribute to the development of this point, and they will begin to develop and grow spiritually. They will find the right path and each of their steps will be very beneficial—in study, in dissemination, in all their actions—on condition that they devote all their forces to creating the right environment.

But if they do not make sufficient efforts to create such an environment and invest their efforts only in study, then even if they study the correct books, it will not help. It will rain heavily, but on a desert instead of a small rain watering a field or garden that needs it. By the way, heavy rains can even be harmful. Everything must be balanced, both the place and the amount.

At the same time, a person should not examine what is determined for him from above: the number of hours of study, his “difficult” life in which he must have a family, earn a living, and take care of his health. The Creator determines how much each one needs, absolutely precisely and in the most beneficial form.

And a person must put in order what is determined for him: the awakening forces, the friends who are near him and placed at his disposal, and so on. If he organizes this correctly, in accordance with the goal, then he advances in the most effective way.

This is the calculation a person must make on Rosh Hashanah. He must crown the Creator as King and bless Him for having provided him with all the necessary conditions.

A person crowns the Creator as the goal he must attain. And then he begins the year knowing that throughout the entire year everything has been predetermined at the beginning, except for his work. And if he fulfills it, he will attain the goal; but if not, then despite the fact that all the conditions were given to him in advance on Rosh Hashanah, he misses this cycle, which is called a year.
[352630]
From the Daily Kabbalah Lesson on 2/2/26, Rabash, “For Man Is the Tree of the Field – 1”

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Preparation to the Lesson

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1st part of the Lesson — Writings of Rabash, Article 8, “Make for Yourself a Rav and Buy Yourself a Friend – 2” (1985) (4.7.2003)

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

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3rd part of the Lesson — Preparation for Opening the Heart at the Congress

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Both during an ascent and during a descent, a person must make sure that it is the Creator who governs all ones actions, prayers, and states. A person needs only see that he or she is ready to receive any state that comes.

And if a person tries to see each state as coming from the Creator and agrees with them, then to that extent one begins to understand the thoughts and intentions of the Creator, about which it is said: “From Your actions we shall know You.”

In this way, one achieves adhesion with the Creator due to the fact that they not only makes themselves similar to Him in their actions, but also receives the same head (Rosh), the same “way of thinking.” This means that the way the light comes to a person from above, one builds the same reaction to it from below.
[352958]
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?”

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Comment: You say that tension is needed to accelerate the data processing. It seems to me that I would do it much better if I were in a peaceful state and not under the group’s pressure.

My Response: So, you are saying this: “If the group pressures me, I will get confused and run away; I cannot function under pressure.” There must be pressure. The group should obligate a person.

Comment: But still, I need some free time to process the information.

My Response: Data is not processed by sitting quietly with a mug of beer and pondering life. Data is processed in critical, stressful states. Don’t think you will get a moment of rest, and then you will sit down, focus, and solve everything, nothing of the sort! On the contrary, the faster your pace, the greater your ability to make calculations will become. It is precisely in such states that you make the correct calculations within fractions of a second.

Of course, there is study; there is a time when one truly needs to study in order to feel some connection with the structure of the worlds, with the structure of the soul, to understand how it is built, and how I can at least somewhat mentally connect myself to it, verify it, and see it. A person must divide their time, but even then be on their toes.

What is tension? Tension is a lack, a deficiency in achieving the goal. That is called stress, tension, and pressure.

When I want something and cannot attain it, it puts pressure on me, it makes me tense. I am not talking about suffering that puts pressure on me so I run away from it. Our state must be that I am stressed because I have not reached what lies ahead, not because I must flee from something pressing on me from behind.
[352896]
From the Daily Kabbalah Lesson 2/8/26, Rabash, “And There Was Evening and There Was Morning”

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