A wonderful group gathered here at a congress, united by a huge, colossal unity with the light inside.

And although it escapes our comprehension, in reality nothing is wasted. You just need to dive inside, to your point in the heart and want to unite with other points. Then I will see that the light reigns between us and we are all united internally.

That is what we have to reveal. This, in fact, is the realization of the science of Kabbalah. Everything that we study, the worlds, the Partzufim, the Sefirot, is a connection that we reveal. When we enter our inner unity, then the measures of connection between us and the measures of disclosure and concealment of light make up the spiritual world.

Our relationship is divided into five levels: Assiya, Yetzira, Beria, Atzilut, and Adam Kadmon, up to a total, perfect connection called the “world of Infinity” where there is no limit to our relationship. And these levels, in turn, are divided into Partzufim and Sefirot. In the end, it is only there that we reveal what is written in the Torah, and in general, in all Kabbalistic books.

We have nowhere to run. We just need to constantly focus on the inner, deep level where we are interconnected. It all depends on everyone’s attentiveness: let the person not give up this aspiration.

That is where the big problem lies: How can we step inside, dive in again and again, until we reach this level, until we feel it between us, until we catch the waves of our interconnection, which will begin to connect each of us to the common system. Where can we get the power of desire, attention, empathy, and sensitivity?

Here, again, I need an environment. I can’t hold myself together for more than a moment alone. I can try, apply my mind and feeling, dive inside, want to be there, and hold on with my teeth, but in a second everything disappears.

Only the friends, who are already two million around the world, will help. Everyone should think about everyone, because they depend on everyone, and then I will help myself through others. That is not what I’m incapable of. But if I think about everyone, so that they think about it too and go to the same thing, then the common force, the common thought that I send to everyone will do its job, even if they don’t hear me.

Even if I only think about it quietly to myself, my desire for their benefit, which is called the “prayer of many,” it returns to me and helps me stay on the inner level, sinking deeper.

And therefore, working as a group, we should not disperse in different directions. You just need to focus on this inner point: how to keep ourselves in the deep layers of the group where we are united with each other. This applies equally to men and women.

The external must also be put at the service of the internal. As Baal HaSulam and Rabash write, we must talk about the importance of the goal, the importance of friends, and the importance of the group. After all, it gives me inspiration, confidence, and assurance so that I can get closer and closer to my inner level, until it opens up. And then I will feel that I have entered the inner, spiritual world.

Therefore, there is a law: “May man help his neighbor.” Only with mutual support will each of us be able to achieve spirituality. No one will ever be able to do it alone.
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From the International Kabbalah Convention 4/1/11, “We,” Lesson 3

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To build a place for the revelation of the Creator means that a person must not only correct himself, but also receive the “bricks” for the construction from everyone else, which means to attach the desires of others.

Each person must use all the desires that exist in reality, the desires that are prepared by the Creator for the created beings. Everyone builds a complete Kli, a perfect place. It turns out that it must be built from 600,000 parts that were originally embedded in the foundation of the soul of Adam HaRishon, where each part, in turn, consists of 600,000.

The Kli that a person corrects from the foundations given to him is infinite. Although it is said that it is 620 times greater, in truth it is impossible even to say how many times greater or how much better in quality it is than the initial foundations that were prepared for building the Kli.

All the sensation of reality, all eternity and perfection, we attain only in this Kli, within the “place.” Therefore it is said that “there is nothing that has no place” because if something exists, if there is anything that we perceive as existing, it can only be within the “place,” according to the measure of its revelation.

And what we feel initially is the stage of Nefesh, the minimal, almost negligible sensation of life that is given to us only so that we can begin the 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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Question: How is the analysis of truth and falsehood carried out?

Answer: In a group, this happens incomparably faster than when a person does it alone. In a group, you instantly see the reaction of your friends, how you relate to them, how they relate to you, whether you give to some extent or not.

Then you understand that you are not giving, but only receiving. In that case you can quickly determine that this is the state of “night,” since the group does not welcome the manifestation of a desire to receive, but wants to see you as a bestower.

With the help of the reaction of the group, you very quickly determine your state and come to a conclusion: are these qualities in you day or night, good or evil, truth or falsehood, sweet or bitter.

But you are not the only one looking at the group. The group itself must also constantly provide you with its reactions, its inspiration, new standards and measuring tools that are constantly changing toward greater precision and greater heights that the group demands from its members.

It turns out that whether you want it or not, the group constantly energizes you and sets you in motion.

Without this, it will take a long time for a person to transition from one state to another. If one is not in a group, if one makes efforts alone, this can stretch for months or years, whereas in a group you can go through it in one day and immediately receive criticism and see what is happening.
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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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Question: How can I correct my 613 desires if I am not familiar with them?

Answer: Of course you are not familiar with them. That is exactly what is called concealment.

However, when I want to attain the goal, when I immerse myself in it head first, at that very instant, disturbances begin to come to me. Let us consider a disturbance that comes to me in its pure form, although in reality this almost never happens.

This disturbance is called my desire that is awakening in me now; it is uncorrected and exists with the intention for the sake of receiving, and I declare that I want to fill it through various external actions. And if, against the background of this disturbance, I nevertheless enter the group and demand greater love for the Creator through work in the group, through love for the friends, then it means that I am correcting this desire.

How do I know what kind of desire it is? What does it consist of? Opposite what exactly does it stand? Why is it one of the 613? What is the difference between them? I do not know this because the answers are found on such a degree that it is impossible to know them. On a higher degree, the same desires will come to me more clarified. But now it is only a concealed desire.

It is like a baby who does not know what to do with his hands and legs, nor how he grows. Later he gradually begins to understand. And then he comes to know better and better how to use his hands and legs as an adult person.

So it is with us. We receive these desires on the zero level (Aviut Shoresh); we do not know how to use them, and we can only perform the same work against their background. Then there will be the first level (Aviut Aleph) of the 613 desires, the second (Aviut Bet), the third (Aviut Gimel), and the fourth (Aviut Dalet). This means that we rise from world to world. The desires are the same, only more clarified, the 613 “organs” are the same, but grow ever larger. However, initially these 613 organs, these 613 desires, emerge as disturbances.

How is one disturbance connected with another, like the organs of the body? I do not know. Why precisely in such a situation, and with what it is connected, I do not understand any of it. I must simply perform the same work against the background of each one of them.
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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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What kind of mechanism can be built that would force me to remain constantly focused on changing my inner states? Certainly, it is the group. How can I wake up? How can I build a mechanism within me that will constantly awaken me? I cannot. It is impossible for me to do this.

In essence my body is a desire to receive, a desire to enjoy. If it is in a state of relative satisfaction and it appears that remaining in that state is advantageous to it, then it will simply sit or lie there. This is its nature.

In order to change it I have to build some outer states that I do not sense yet, they do not exist in the body, but they would force it to change.

Now I am nothing but a desire to receive. However, I have to cultivate a specific attitude within myself toward the goal, one that exerts sufficient pressure on the desire to receive that will make it feel uncomfortable and restless unless it is actively moving in the direction of the goal.

Only then will it begin to stir: “I feel bad, what should I do, where can I find something good?” What constitutes “good”? It is going to a bar, a soccer game, a nightclub, or watching a movie. But what is truly good? In every state that my desire encounters, it does not find sufficient fulfillment. Everything is shrouded in darkness until suddenly a light begins to shine somewhere in the distance!

A person has to go through these internal discernments so the desire to receive becomes awakened only toward the search for true pleasure. For that it has to receive sufficient fuel, meaning pressure and the sensation of suffering that will force it to break free from its current state. This pressure forces it to seek the truth, a truth that, once found, becomes a source of profound sweetness.

Furthermore, it requires a supportive environment, a group, to encourage it, to make the path easier, and to carry him along. All of this is not easy. When you begin to build this mechanism and see what you depend on, when you begin to analyze all these states, you reach the realization that Baal HaSulam wrote about in the article “The Freedom of Will.” In summary, it is that there is me and my properties that constantly change; there is the environment whose properties are also changing, and there is nothing else.

I have no power over my “I” and my properties. However, I can potentially change my environment and its properties. I will exert influence on the group and in turn it will influence me. The only force that can influence me is the group. It can bring about my transformation by evoking a sense of shame when it delivers me blows with the realization of how much I need it. I agree to receive blows and the fine-tuning from them, what it takes, provided they steer me in the correct direction.

If a person agrees to it, he is entitled to be placed in the correct group. He chooses a group that will transform him and will apply pressure on him, and he is ready to pay for it with his efforts by serving them in every possible way. Everything comes from the recognition that his only free choice is to choose a group that will put pressure on him and force him to move in the correct direction.

There is no alarm inside of you that will suddenly wake you up so you would change a state. The sensation of deficiency (Hisaron) will not arise from within. It will eventually come, but at such a slow natural pace that your progress will be driven only by means of suffering. Only the group, your immediate environment, can pull you forward. If you have already begun to grasp it, then you can speed up the change of your states.
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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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How can we change states quickly? How can we minimize the time we linger in each state and make that as beneficial as possible so it leads not to errors, but to the goal via the shortest and best path? This will not happen simply because we know what to do. We do not know. This will not happen because I know my next state. I do not know it.

I do not choose the shortest path, one way over the other. But if I work on transcending myself and abiding within the group, then, as much as I try to do so, my inner effort means I am doing the most useful thing for my advancement and the group.

Accordingly, I can immediately discover that I am not in it, that I do not want it, and will see how much it repels me, while also receiving my friends’ reactions. There is no more useful action, and it is so simple that anyone can do it. It does not take much intellect.
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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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Any action a person performs without an inner intention, without a sense of why one is doing it, is an inanimate action at the level of “Domem” (still). Yet the actions themselves prepare intentions in a person.

This is not to say that someone who does something in a group does not advance, because he is included in the group, and the group influences him with its intentions. We cannot measure and say, “This is just an action that carries nothing for me, there is no advancement in it.”

The thing is, if you are doing an action now and working with intention later, they connect. You do not always use intention while performing an action.

For example, if I am currently busy translating or creating a program and need to fully immerse myself in it, I have almost no opportunity to use my intention while doing so. But there is a general preparation, a background context, that defines why am I doing this and how I came to this. That is, in many cases, it is impossible to combine intention and action, and yet, they accompany each other.

It is important, however, that they align at the time of study. As Baal HaSulam writes in item 4 of the “Introduction to The Study of the Ten Sefirot,” it is very important that the intention and the study itself come together. This is called a united effort. Realizing the reason for studying is very important; without it, all learning yields no results.
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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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Question: How can I demand anything from the group if I can only give what is in me?

Answer: It is quite simple. This is what the group is for, for you to demand the greatness of the idea of bestowal and the idea of adhesion with the Creator from.

But on what basis do you make this demand? It is according to your contribution to the group. What does this mean? In essence, you are the one investing in this idea. Only you cannot change or educate yourself on your own, only a group can.

You choose a group based on an idea, so the group can reflect the idea back to you.

But if you come to the group with some other demand, then it turns out you have not actually made a choice. This is not called a choice.
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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: How can we extol an idea that no one actually feels in the group?

Answer: How can we praise an abstract idea that is completely unfelt, and moreover, make it the cornerstone and goal for the future? Precisely because it constantly slips away from us, it helps us advance toward it.

In this process we do not yet have the proper intellect or feelings, nor any prior experience or training, no data or accumulated sensations along the spiritual path. Therefore, every moment is new for us, and a person feels like a newborn, simply confused. One must get used to such states, because all of them are necessary.

If you grasp the idea of the Creator and His greatness, and begin to build everything else on this foundation, then you are on the right path. You are personally seeking that point within yourself that is completely connected to Him, but for now only by one percent. He stands before you as the goal, as one hundred percent. You as Israel have one percent from Him, and your goal is that He will be within you one hundred percent. This is called drawing closer to the Creator.

It is said: “Israel, the Creator, and the Torah are one.” This is our motto, our law, and the formula we advance with.

The Creator is the quality of bestowal one hundred percent; Israel represents one tenth of a percent, a millionth fraction of bestowal. The quality within me called Israel grows from a millionth part to one hundred percent. This means that within myself I pass through degrees and states until I reach the goal. Then the Creator is within me one hundred percent.

I come to this through the Torah and the commandments, through the light that reforms, through the group, and through other means. And each time we clarify what these two points are and what the means is to reach them; each time it requires effort.
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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: How does the group decide what is day and what is night in spiritual work?

Answer: The group sets its own standards. What is the highest standard and the ideal indication? The quality of giving, bestowing like the Creator, is the goal, a state that I regard as the completion of the path.

Every time I partially achieve this goal—the intention for the sake of bestowal, whether I am currently immersed in it or merely aspiring to it (even though I have not yet achieved it), I must resolve that this is day. I do this not based on my subjective feelings, but based on the fact that this is the truth.

All other states that may appear sweet in my senses confuse me and constantly pull me in the direction of receiving for myself, I define as night.

I can distinguish between night and day both in relation to my inner state and in terms of the purpose of creation; that is, by comparing my own attributes with the properties of the Creator. I can apply this “day and night” criterion to absolutely everything.

The group must accept all this as fact and as a standard. After all, what is a standard? It is something I am not yet in, but from now on, I undertake the obligation of measuring myself against it until I become exactly like it. This is called an ideal indication, the example of what I should become.

The group must constantly check itself and refine its inner charter, its ideal, regarding what it aspires to be. We must cultivate a mindset where at every stage our stages of development, we can quickly transcend the feeling of “bitter versus sweet” and instead choose to prioritize the truth regardless of the subjective flavor we may perceive within it. Ultimately, we will aspire for our next state to be one in which truth itself is perceived as sweetness, because the purpose of creation is to bestow delight upon the created beings.
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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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