If I have a desire to bestow to the Creator, must I actually give something or is the desire itself sufficient? The desire is sufficient. I do not have to do anything else, for in truth I have nothing to give Him except the desire.

My work is to move from the absence of desire to a state in which it appears within me. Once I acquire the desire, I have nothing more to do. Everything is complete. The desire is the Kli (vessel), and if I have a Kli that works in order to bestow, that is enough; I have done my work.

How do I come to the desire to bestow to the Creator? Where do I get it from? It is said that initially a person is given a point in the heart. Without it, you are simply an animal. But if this point is given, meaning a desire to attain spirituality, then you must do everything else yourself.

This is possible only through the group, the books, and the teacher, that is, through external means at your disposal, through life in this world. There is nothing else. From above, you are given a spark called the point in the heart, and with this spark you must rise higher and higher.

How can this be achieved? Nothing more will be given to you from above. But we have built a system called “this world” around ourselves. And then, by the fact that within your circle there are books, a teacher, and friends, you can use them and move forward. So the spark is there, the environment is there, the goal is clear. Bon voyage!
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From Daily Kabbalah Lesson on 3/22/26, Rabash, “What Is the ‘Bread of an Evil-Eyed Man’ in the Work?”

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Question: What is more effective for our advancement: to strive to feel the greatness of the Creator or to feel the suffering of the Shechina?

Answer: First and foremost, we can advance only if we reach ahead. And we can reach ahead only if we feel that there is something positive ahead.

The positive is called the feeling of the greatness of the Creator. He is great, and I naturally reach out to Him. If I feel that there is suffering and darkness ahead, I will not strive to go there. Therefore, I definitely need a vessel of bestowal so I will have the need to find an unfulfilled desire in Him, something that I can give to Him, so I will be able to bestow for His sake. Then, when I feel the suffering of the Shechina, I will truly rejoice that I have found something that I can give to Him.

Therefore, we should not force ourselves to imaging the suffering of the Shechina. This is a very artificial thing we have no preparation for. I do not react to anything external happening outside of me whether it is the Creator or a friend. How then will I be able to receive from this “fuel” for work or forces for advancement?

The only thing we can cling to for now and receive help from is the greatness of the Creator. Let the friends constantly speak to me about the greatness of the Creator so that I will convince myself that only it rules and acts, that only it is important for me.

Later, the desire to work precisely in this direction—for the greatness of the Creator—will come from this. Because whether you want it or not, you submit to a great person, you want to bestow to him, to serve him. And all this is only because he is great. This is already embedded in our nature. You do not even need to make an effort for this.

And as soon as you really get some feeling or some awareness of His greatness in your work on the greatness of the Creator or you even simply imagine it, you will begin to think: “The Creator is great, but what can I give Him? Why does He need me? Perhaps indeed some kind of connection can arise between us?”

This comes naturally as a result of the awareness of the greatness of the Creator.

Therefore, the suffering of the Shechina can be felt only by a person who has already acquired some awareness of the greatness and importance of the Creator.
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From the Daily Kabbalah Lesson 3/24/26, Rabash, “What Is, “When Israel Are in Exile, the Shechina Is with Them,” in the Work?”

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Question: If a person feels inspired by the books and the group while one studies, is that not a form of pleasure?

Answer: Everything depends on the underlying cause. There are many people who come to this path because they feel bad. They are looking for a place where they will feel good. In general, there are a thousand and one reasons, but ultimately it all boils down to a lack of a sense of the future. They need confidence. And confidence is a result of attaining faith.

Yes, it is true that this sets us in motion, and we act from the fact that we feel bad now and will feel good later. But the real question is: “Do I change my values along the way? Do I remain in the same desire to feel good in the same vessels as before? Or do my vessels continuously improve? Do I begin to strive for something beyond matter? Do I start approaching the charm of holiness?”

If so, then I no longer interpret “good,” as I did at the beginning, to mean filling myself with various corporeal pleasures. For us, “animal pleasures” are essentially honor, power, and knowledge. I begin to see that power and knowledge do not lead me to the goal, and I feel how empty they are in themselves.

If this is process is taking place, a person is developing. If not, he remains as he was, and then he leaves the group. A person who does not change his values cannot remain here. He will feel as though the group is expelling him, pushing him outward.

And so it continues until the only pleasure left for me is attaining connection with the Creator. I am not yet acquainted with Him, I do not know Him precisely, but it is like a kind of “madness.” No one sees Him,and neither do I, but it is something I am drawn to.

This is the result of the influence of the surrounding light that shines from afar and builds a yearning for it within me, until, in the words of Yehuda Ashlag (Baal HaSulam), “it does not let me sleep.” This is called persistence, steadfastness.
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From the Daily Kabbalah Lesson 3/19/26, Rabash, “Concerning Hesed [Mercy]”

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Question: Where is the boundary regarding clarifications carried out in the group?

Answer: There is no boundary! You might ask: “If I am on level number ten and the group is on level number two, can it awaken me to rise to the eleventh level? What does it mean that they ‘wash my brain’? Who are they compared to me that they could arouse me, given such a difference in our levels?”

This is not a question. They can awaken you and help your ascent regardless of who they are. That is why it is written: “From all my students I have learned.”

You can take a group of beginners who understand the spiritual idea only a little, and through them receive such an ascent and such a “brain-washing” that you will rise from the world of Yetzira to the world of Beria. I am speaking completely seriously. This has nothing to do with what a person represents, what he feels, or what he clarifies. It relates only to your effort in relation to the group.

If you were now to enter the group of the students of Rabbi Shimon bar Yochai, you would receive from them exactly as much as you receive here in your own group. Everything depends on what you demand and what you invest. What matters here is the effort of each person.
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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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We must always cut down the bad weeds around us, as they affect us—we must keep away from bad environments, from people who do not favor the path of truth. We need a careful watch so as to not be drawn to follow them.

This is called “isolation,” when one has thoughts of the “single authority,” called “bestowal,” and not “public authority,” which is self-love. This is called “two authorities”—the Creator’s authority and one’s own authority (Rabash, “Concerning the Importance of Society”).

All of this is clear; the problem arises only with the implementation. Each of us is under our own authority, and we do not understand what it means to be under someone else’s authority. “Does it mean I must become a slave? If there is authority, then there is an owner?”

In fact, we must be under the authority of the altruistic desire, instead of the egoistic one. It is very difficult for us to understand these things. We simply do not see where and how all this takes place.

But over time, through study and participation in the life of the group, if a person draws upon himself the influence of the small light, he gradually begins to awaken. Then he becomes capable of discerning the true nature of the distinction between public authority and single authority, the authority of the Creator and the authority of the creature, the quality of bestowal and the quality of reception. These details are revealed with great difficulty, yet once they are discerned, a person begins to understand what is unfolding before him.

“It is a long path,” said the sages, “but you can shorten it if you follow several pieces of advice.” The advice is simple. If you want to perceive yourself on a higher degree, in the next dimension, then build it, form it. Unite with those who desire the same, and together evoke the upper force, so that between you, in your common understanding and feeling, it will create a network that will become the next degree.

Everything takes place in a person’s perception. The Creator in Himself is unattainable; we perceive Him only in the relationships between all the parts of reality that are within our perception. If you change your attitude to reality, that very attitude will become your Creator (Boreh), from the words “Bo” (come) and “Reh” (see).

Right now, for you the Creator is the egoistic force that governs all of the reality you see. In this form you perceive and feel it. So change it through the reforming light. There is such a force that you awaken; it is your next degree.

All the degrees already exist in that dimension, in that “informational-force channel” from which you can receive everything. Connect and receive. If you want to know what will be tomorrow, you will know it. If you want to know how to carry out changes, you will know how. Just connect. This is the reforming light.

In general, our approach is this: unite with one another and evoke the light that will correctly realize this unity. We must demonstrate our readiness commensurate with the state we are in, and ask for correction.

For implementation, it is very, very simple. That is why the articles of Rabash about the group are so simple and straightforward. There are few in number, and all these materials can fit into a few dozen pages. In them is the entire method. Everything else are only additions that help attract the light. To describe how to organize the group in which we draw this light, ten pages are enough.

Thus, today our work is first of all to organize ourselves into the correct structure, and then to turn with a request for correction.
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From the Daily Kabbalah Lesson 3/15/12, Rabash, “Concerning the Importance of Society”

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Question: Rabash writes that when friends gather, they should talk about the benefits of gathering. What does he mean by that?

Answer: The benefits are an abstract concept. It can exist only in relation to my desire. Accordingly, I envision a future fulfillment, which I can earn, with less effort than the pleasure I will receive. Then it is called a benefit—you invest 99, you get 100.

But my desire must be greater than the invested effort, otherwise the desire to receive will not allow me to exert. Therefore, every time we calculate what kind of pleasure we will receive, what the disadvantages are, and how much effort we need to expend.

The benefits we want to get from the process we are going through, I cannot relate to someone else. If a person is still in pursuit of benefits from animal pleasures (food, rest, family, sex) or the pleasures of money, honors, knowledge, then I cannot give him other pleasures instead because abstract ones are not clothed in what he understands. He does not feel them. There has to be a different Kli for this.

The Kelim we initially have are Kelim in which we feel pleasure clothed in something of this world: power, knowledge, education. The closer the pleasure, the more palpable and greater in magnitude it is.

These are animal pleasures; the greatest of these are the pleasures felt through touch and sight. They are followed by more abstract ones, pleasures brought by money, honors, which are things that require a certain level of development.

But it still comes clothed in something: I am honored, respected, more knowledgeable than others, which is a kind of power (knowledge is, in the end, power, albeit a little more abstract).

But if the pleasures are even more abstract, they are not perceived by the Kelim of receiving. They relate to Bina, which is inside Malchut. Even the Klipot are the pleasures Bina feels inside Malchut, and not Malchut itself.

You cannot explain it to people who do not have it. This requires preliminary development. So when they asked me on American radio: “What is special about Kabbalah? Why did it suddenly become open? What do you want?”

I replied that we are in a state where we do not see what will happen tomorrow. The life we live is no good, people are using drugs more and more, there is no family, children have no connection with parents, we do not even know what will happen to us in a second, we are increasingly immersed in such life problems that it becomes necessary to know about reality, how to control fate, how to see which of my actions will lead to enjoyment, confidence, and a good life.

You cannot talk to people in more abstract terms because they will not understand them. They ask, “How do I do this?” Come and learn. If we want to do something in this life in a logical way, we must study it, in any profession, even a shoemaker. Even there, you will find many professional secrets you must master before you start working, and even more so with us.
[354341]
From the Daily Kabbalah Lesson 3/19/26, Rabash, “Concerning Hesed [Mercy]”

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Question: What is a group from the point of view of Kabbalah?

Answer: A group is an assembly of egoistic forces that are ready to suppress their egoism in order to create a network of forces between them that are similar to the Creator.

Comment: The group must direct a person toward the goal. If the goal is to acquire the properties of the Creator (the property of the Creator is bestowal), then it cannot manifest itself in relation to the inanimate and vegetative nature. I cannot bestow to stones or plants.

My Response: It is quite natural. The property of bestowal can manifest itself only in a group.

Question: A very important element is the growth of the desire in the group. How does this happen?

Answer: When I come to the realization that I must attain the Creator and there is only complete egoism within me, then at the same time, I accept the condition that my development must take place in a group.

Therefore, I must enter it, become equal with the friends and even lower than them, and I must annul myself so that through them I can begin to receive the influence of the Creator, the upper light.
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From KabTV’s “The Basics of Kabbalah” 3/4/19

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Question: How can one convince the friends to advance?

Answer: I simply convey my joy and energy to them in an artificial way. I come and see that everyone is sitting there dejected, myself included, but, let’s say, I turn on the radio, and it starts playing; after all, it doesn’t care, it is at the inanimate level.

Even though the friends are at the animate level, this inanimate level can set them in motion. We see that this is indeed how it works.
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From the Daily Kabbalah Lesson 3/19/26, Rabash, “Concerning Hesed [Mercy]”

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Why is a point of bestowal, called Israel, the desire to receive, added to our heart? Is it added in order to increase it from its minimal magnitude to one hundred percent? It grows only on the “flesh” called the will to receive.

This is a point of Bina, and the whole heart is Malchut. You must connect the heart to Bina in order to attain reception for the sake of bestowal.

All the degrees are built on that “flesh” that you receive from the Klipot, from your desires. Obstacles come to you from these desires, subsequently you re-enter the realization of the greatness of the Creator and restrict your will to receive. For this, you elevate the realization of the greatness of the Creator above that desire, and build it like a head (Rosh) above the will to receive. Excellent, you have successfully performed an “entry.” And immediately you fall and forget; this is called an “exit.” Our entire spiritual path consists of such “entries” and “exits.”

What does it mean that you “fall”? It means you receive the next desire to receive. And once again, upon this new desire you must build the realization that “Israel, the Creator, and the Torah are one” again; this aspiration toward the greatness of the Creator must rise above your desire to receive.

And again, this helps you build a degree where the realization of the group is above everything. You humble yourself before the group in order to establish the correct attitude and not deviate from this line. And each time, it is work.
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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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We must analyze each of our states on a “true-false” scale rather than the “sweet-bitter” scale; that is, based on whether it is good or bad regarding the goal of creation and not our desire to receive.

The problem is that we spend a lot of time feeling that sweet is day and bitter is night. That is, we work according to our feelings and cannot understand either by ourselves or with the help of a group that the definition of the state should be according to the goal of creation, adhesion with the Creator, and despite the fact that it still does not feel “sweet,” we accept as the truth and goal.

It needs to be more important than “sweet.” Then we will replace the “bitter-sweet” system (bodily analysis) with “true-false,” which is a spiritual analysis.

And here, only the group can remind a person what real measurement tools are, how he should regard his state, analyze it, speed up the process, correctly determine which state is called night and which is day, and then move from one state to another.

If he really decides that the state of night, which he finds bitter, is actually useful, that it is the truth, then night turns into day.

I define the feeling of an uncorrected Kli intent on self-interest as night. I attract the light that corrects this Kli and turns it into day by giving it the intention to bestow. Then, I come to the decision that my intention for giving is the day.

That is, it is the same state I was in before. I considered it night because of the lack of intention to bestow, and now, when I acquire this intention, I decide it is day, and so I go through this state. Turning the same receiving Kli into a giving Kli means that I feel the night and after that there is a day. And so it is at every degree. This is the same, only with an acquired intention upon it.

And if a person does not make efforts to correct the Kli he has received, does not try to see the real darkness in it due to receiving for himself, does not want to correct it with the intention to give, then he does not implement the time given to him.

One will still advance in this way, but very slowly. The Creator will take pity on the person and change his state because the group will help him a little, but not because of a change in his internal states.

I need to determine as soon as possible that night is my attitude to pleasure, to the fact that I want it. Then I will begin to desire correction, I will want to achieve an intention for the sake of bestowal, to adhere to the truth rather than to sweetness. This is what I call a day. This is the whole work of man. Man is the one who determines what day is and what night is, and what part of a day he is in.
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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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