The group must ensure that a person’s thoughts are constantly connected to it. There are no compromises here—all 24 hours.

How can this be checked? By whether you do not leave the feeling that you are in the group, that the friends are around you, that all of you together are directed toward one goal. If this is not constantly present within you, then the group has not programmed itself correctly for spirituality.

Only after we program ourselves to feel like we are in the group and in an attack 24 hours a day, and this becomes routine and habitual for us, will we begin to experience a different life, a spiritual life. This is called becoming a nation, not individuals, a nation that demands the Torah. And then we merit receiving it.
[352893]
From the Daily Kabbalah Lesson 2/8/26, Rabash, “And There Was Evening and There Was Morning?”

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Question: How can one make use of the help of the group or the Creator in order to reach the beginning of spiritual work as quickly as possible?

Answer: The fact is that a person by oneself, alone, without a group, is practically unable to come to a definition of their state as darkness, as evil.

Without such external factors as environment and group, one will never be able to know which states are more advanced, more correct—those that truly advance him toward the spiritual—and which are merely those that seem so to him and appear that way to him.

Therefore, if a person is ready, with the help of the group, to define one’s parameters in a more correct form, independent of one’s personal feeling and dependent only on the definition of truth and falsehood, and not on “bitter–sweet”; if he is ready to withstand this despite the fact that it is bitter for him or her to determine that this is truth and therefore preferable (and only the group, the books, and the teacher can make this clear to one), then one’s darkness turns into day.

A person’s definition of what is called darkness and light changes. It is not that there was a change in his or her state, in the surrounding reality, or in the Creator’s attitude toward the person. What changed was one’s inner definition, and this is called that one corrected one’s vessel. That is, now a person examines their sensations by a different vessel, which is called the vessel of faith above reason.
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From the Daily Kabbalah Lesson 2/8/26, Rabash, “And There Was Evening and There Was Morning?”

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Question: How can I demand anything from a group meeting if I cannot possibly give it to my friends myself?

Answer: How can I demand anything from my friends if I myself am not very good at it myself? If I were good at it, I wouldn’t demand anything from them; everything would be fine.

After all, I join the group because I feel weak and incapable of advancing on my own and I have heard that this is possible in a group, so I hope that what I lack for attaining the goal, will be found in them. I need additional vessels in which to reveal the Creator, and these vessels are within them!

This means I must receive all the impressions, all the desires, and all the thoughts from them,  and I can acquire them only if I approach them with the intention to bestow. If I relate to them with the intention to receive, then I will receive their egoistic desires from them; I do not need those.

To the extent that I treat them with a willingness to bestow, to that extent I will acquire ideas about the forms of bestowal from them. Otherwise this one enjoys cigarettes, another Coca-Cola, another plays bingo, and I will be drawn to each of their desires. They will drag me to football, etc.; they will teach me to enjoy corporeal life.

But if I join a group to learn the forms of bestowal from them, then I take their aspiration for and their ascent toward the Creator from them. Therefore, there is room for the individual’s work—how they relate to the group and what they want from it.

The group itself must obligate a person to relate to it correctly. If a person approaches it egoistically, the group must resist such an approach. It must “turn” the person toward what is beneficial for him or her, toward an attitude of bestowal to the group. “If you want to bestow, you are welcome. If you want to receive, you have no business here.”

Why? What can it give a person if they have come in order to receive from it? He or she will only grow their desire to receive, they will want to rule over the group and manipulate it according to their wishes. Therefore, the group must help us relate to it properly.
[352862]
From the Daily Kabbalah Lesson 2/8/26, Rabash, “And There Was Evening and There Was Morning”

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When does one leave a depleted state and move on? This happens when a person feels all the bitterness of separation from the Creator in one’s current state. This gives rise to the next state.

All our states are the steps that we descended along from above to this world, and within it to the lowest level. Now we are starting the return journey, and are passing through the same steps, with the only change being how and at what pace we go through them. This, in essence, is our choice.

Everything is already laid within my soul, all the steps, my entire journey back. The only thing that is not predetermined is my attitude toward the path, that is, how I will build it: by freewill or by compulsion, by the path of light or by the path of suffering. This does not mean there are two paths to the upper because the path is my attitude toward the ascent.

Therefore, at each step, as soon as I sense how far I am from the Creator, how opposite to Him, and I want to correct this, the stage has been passed. Then I rise to the next level to experience even greater bitterness from being distant from the Creator and opposed to Him. Just imagine how much spiritual strength it takes to withstand this constant feeling of lack!

But if I understand the goal and receive the support of a group that helps me constantly keep the grandeur of the goal in mind, then all this suffering becomes sweet because I see the Creator in it. By introducing the Creator into the picture of my world, I “sweeten” it and completely transform it.

It is like how we cannot eat without salt. We absolutely need some kind of internal “twist,” some sharpness, in every taste we experience; otherwise, we will not feel anything. We do not distinguish between good and bad, only one relative to the other.

If I am very hungry, I feel the taste precisely on the border between the lack (hunger) and the pleasure (food) when I take the very first bite. This is how our entire sensory system operates. Therefore, I need the strength each time to reveal the lack at the border with pleasure, and this sensation is always acute and unpleasant, so only the environment can help here.
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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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Question: If I am not getting advancement from the group, what is the problem?

Answer: If you are not receiving from the group what you think you should receive, then one of the following may be happening: either the group is not paying enough attention to you, or generally it is inattentive to its duty to constantly awaken each and every person.

Perhaps the members of the group are not putting in enough energy and effort into the common thought, into the shared desire; perhaps they are not sufficiently attentive to the fact that an inner flame should truly blaze between the friends, something that must be felt in the air, not merely in words, text messages, or other external things.

It must be as internal as possible, but in such a way that no one can rest and everyone is compelled to rush into the whirlwind. In other words, the individual is to blame for not awakening the group, and the entire group is also at fault since it includes everyone. After all, the group is a collection of all our desires, all our hopes.

Question: Where do we begin in correcting such a situation?

Answer: By gathering together and deciding what we want. And as soon as we feel ourselves slipping, each person immediately begins to “wake up” the group so as not to descend from the level we have established. The same applies to external actions.

Although external actions are only a means toward inner connection and inner burning, I am inspired by each person’s willingness to make efforts within the group to advance with it.
[352859]
From the Daily Kabbalah Lesson 2/8/26, Rabash, “And There Was Evening and There Was Morning”

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If you want to achieve a corrected state, in accordance with the plan of the Creator, according to how He would do it, and you are not concerned in what form it will happen to you, as long as it is similar to Him, then you must demand an example and instructions from Him, and He will give them to you.

But this is on the condition that you do not demand any compensation before you even begin the work. You must demand knowledge: how to work.

Such a demand for correction is called raising MAN. And then from above we receive a plan for how to perform even the smallest action. Of course, a person himself cannot find it. By himself he can only organize his environment for it to provide him with the correct request that is aimed only at correction. If this succeeds, then everything will be fine.

Through the environment, we organize a demand to the Creator so that He gives us an example. By ourselves we are incapable, confused, unable to resist our nature, and unable to fulfill the rule “Love your neighbor as yourself,” but if we ask, we receive such an opportunity. This is the only free action, and to perform it is our duty.

Only for this do we have reward and punishment. Either force comes to us at the right time, in the right place, and a person grows in the right direction. Or he makes mistakes, and then the forces are not distributed in the correct way in order to bear fruit, and a person misses the opportunity.

The mistake is that he does not prepare himself to reach the correct request so that the Creator will give him a program of correction. Usually a person asks for fulfillment, not for correction. He must ask the Creator for correction in order to be able to achieve love for one’s neighbor, that is, to acquire the quality of bestowal.
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From the Daily Kabbalah Lesson 2/2/26, Rabash, “For Man Is the Tree of the Field—1”

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“In the multitude of people is the King’s glory,” it follows that the greater the number of the collective, the more effective is the power of the collective. In other words, they produce a stronger atmosphere of greatness and importance of the Creator. At that time, each person’s body feels that he regards anything that he wishes to do for holiness, meaning to bestow upon the Creator, —as a great fortune (Rabash, “The Agenda of the Assembly – 2”).

Everything depends on how much we in the group express the importance of our goal, the importance of revealing the Creator, and the importance of creating the conditions for His revelation. The main thing is not to forget this and to constantly awaken in ourselves the fact that the Creator is the light that fills everything, and that He is revealed only to the extent of our similarity to Him. If we attain even 1% of similarity, to that extent we will reveal Him. And if there is 2%of similarity, that is how much we will reveal Him.

Therefore, on the one hand, each person must feel that he exists in the ten as one tenth of it. On the other hand, he must feel that he is the Malchut of this ten and is responsible for the desire of the entire ten.
Gradually, we will study all our roles in these ten parts, each of which will shape the common soul, that is, develop additional qualities within it, and then we will begin to feel the Creator more.

How much does an embryo, or even a small child, feel the world? It lacks the senses, the qualities, for this. In the same way, we must gradually acquire the quality of each Sefira, and thus feel the Creator more and more strongly. That is, each of us must position ourselves as each Sefira.

And so, in different combinations, in different configurations, we will assemble ourselves together and “turn” the Creator: in one state, in another, in a third, like a Rubik’s Cube. In this way, we will turn ourselves relative to one another and reveal the Creator in ever greater changes.

It would seem, what is a ten? In fact, it turns out to be an infinite possibility of combinations of all qualities and desires, both of the heart and of the mind.
[252848]
From the International Kabbalah Convention Moldova, 9/5/19, Lesson 0

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We have gathered here to establish a society for all who wish to follow the path and method of Baal HaSulam [who described to us this entire path], the way by which to climb the degrees of man and not remain as a beast (Rabash, “Purpose of Society – 1“).

In our world there are inanimate, vegetative, animate, and human levels of nature. If we want to rise above the human level, we must unite with one another.

If, above all obstacles, rejections, hatred, and unwillingness to unite, we achieve connection between us, we do not need anything else. The science of Kabbalah does not teach us any actions other than mutual unification.

If in any group in any point in the world, people are able to rise above their mutual rejection and connect with one another, they will reveal the Creator, the upper force, the upper world, their eternal image, called the “soul,” because they will create the condition for the revelation of the upper force in the connection between them.

Therefore, the science of Kabbalah is universal; it has no limitations except one: above your egoism, connect with people like yourself who want to unite together in order to reveal the Creator. There are no other conditions beside that.

Baal HaSulam adds to this: There is no point in hoping that the time will come when we will be able to achieve the goal of our development in any other way. Undoubtedly, we achieve it only through connection between us. Then we will see that the upper force is pushing everyone toward connection: the inanimate, the vegetative, the animate, and the human levels.

We see how everyone is connecting more and more whether they want to or not under the pressure of all kinds of problems and sufferings. The world is becoming increasingly interconnected, technology and means of communication are developing in this direction. This is how the upper force, the only one operating in the universe, pushes the whole world toward unity through great pressures and sufferings.

However a new, different path has opened for us: we can advance toward unification ourselves, increase the speed of our unification, and work among other selves as in a laboratory, constantly connecting more and seeing what we achieve in the process.

Therefore, according to the advice of Kabbalists, we unite in tens, in small groups, so that it will be more convenient and easier for us and so that we can increasingly connect in a more flexible and manageable way, and see how we reveal the upper force in one form of connection or another. According to the type of our unity, we reveal it, since our vessel determines the revelation of the light in it.

Therefore, we do not have to advance unwillingly toward the ultimate goal where all parts of nature will unite together in an integral, global form as a single whole. We can accomplish this work not under the pressure of suffering, but with understanding, awareness, and self-control; we can choose the speed of advancement, see how we are doing it, and also draw all of humanity to follow us.

After all, if we bring them along, drawing after us, we become stronger, and then the upper force is revealed with greater power, because it is no longer thousands of people who unite, as in our world group, but millions and even more.

Accordingly, we reveal the power of the upper force in all its depth, in all its scope, in all its systems, we attain how it reigns over everything and governs everything, how this entire system operates. This is called the revelation of the Shechinah.

There is no greater pleasure than to see this harmony, how all parts of creation—different, scattered, hating one another, distant from one another—come to connect with each other and between them, not merely a connection is revealed, but mutual love. This fills us and gives us the sensation of eternal life.
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From the International Kabbalah Convention 7/17/15, Guadalajara, Lesson 1

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Question: What does awe before the Creator mean? How can one attune oneself to this sensation?

Answer: It is said in The Book of Zohar that awe before the Creator consists of three parts. If we seriously move forward, we begin to feel our egoism, how it leads us forward and pushes us toward certain attainments and achievements. It forces us to worry constantly: Will it be better for us in this life, will we become smarter, stronger, more knowledgeable, more understanding, more advanced; will we receive something in this world or in the future world?

Gradually, we begin to attain that the spiritual world is not beyond the boundary of death, and the death of our body has no influence on anything whatsoever. Spiritual death means that we simply remain in our Reshimo. And everything that happens to us depends only on how much we realize our Reshimot and create a spiritual Partzuf from them, that is, a corrected part of our soul, and try to develop it to a complete level where the soul includes all the rest of creation: the still, vegetative, animate, and human parts of the soul.

Therefore, awe speaks of what I fear. It is a natural protective function of egoism, which constantly trembles: Will I be able to receive or not, now or later, am I sure of this or not, have I lost what I acquired, did I earn more today than yesterday, and so on? The state of awe is the most essential thing in egoism: It constantly trembles lest it lack fulfillment. This is its fundamental property.

Our task is to transfer material awe into spiritual awe: Will I be able to bestow? Will I come to such a state where I think less about myself and more about the external Kli (vessel)? Do I include myself in this way, do I awaken to the quality of bestowal? Do I cross the psychological barrier where I am not within myself, but outside, where my soul actually is? Within me there is only my egoism, and my soul is outside of me. I must make a Tzimtzum (restriction) on my egoism, impose a prohibition on it, and develop my attitude toward others. Can I do this?

It is precisely here that a new awe appears: Will I be able to bestow, will I be able to be independent of my egoism, will I be able to create the Rosh (head) of the Partzuf?

Suppose we have a desire over which we build a screen (Masach) and work with the light above it.

What we create above is called Rosh (head), and below is the Guf (body).

We strive to reduce the awe, the anxiety for ourselves, that we feel in our desire. This is what we perform the first restriction, Tzimtzum Aleph (TA), upon, then we build a screen and work above it.

As is known, the angle of incidence equals the angle of reflection; therefore, to the extent that we correctly perceive the upper light, to that same extent we can work with it.

By transferring awe from “concern for myself” to awe as “concern for others,” I include myself in their desires, which is called “love your neighbor.” Thus, I build the Rosh of the Partzuf, and this becomes the connecting link between me and the others. In the Rosh I define my soul, which is built above the body, above the screen. In it, I can include the entire world and the Creator. This is how it works.

Therefore, as we study in the “Introduction to The Book of Zohar,” concern can be within oneself and outside oneself.

Concern for oneself usually turns into anxiety about what will happen to me in this world and in the future world. This concern is absolutely incorrect, because there is neither “this world” nor “the next world”—such a concept does not exist at all.

There is a world, a spiritual state, that I can enter even today. It is called Olam Haba, that is, the coming world, the world that is coming. The next minute, my next state, is called the “future world.”

Therefore, we must rise to concern for others, including the Creator, which is realized above the screen. It is this concern that determines the power of the soul.
[119478]
From the Daily Kabbalah Lesson 10/20/13, on the topic “Group and Dissemination”

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Question: How can a person look at others and see them as flawed, see their desire to receive in an uncorrected form, but not see it in oneself?

Answer: How is it that a person looks at others and sees they are all in the desire to receive, but he is not?

Rabash gives a very simple example: I have a child, and the neighbor has a child. My child is cute, adorable, smart, and well-behaved. I look at him and see a small man. But when I look at the neighbor’s child, he looks dirty, ignorant, neglected, rude, and loud. Why? It is all in the attitude.

Is my child unlike the neighbor’s? They are both children, there is no difference, but in my child, I see the good half, and in the neighbor’s the bad half. That is, both you and your friends are the same. It is only that I can justify myself, I know why I am like this. But why is the friend so? That is the difference.

Later, you will discover something different, you will see negative things in yourself, and positive things in your friend, and then you will start to envy him. This will be a good envy. At first, it is bad, and then maybe good, when you want to be closer to him to learn from him and grow stronger with his help. You will bestow on him, and he will reciprocate.
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From the Daily Kabbalah Lesson 1/20/26, Rabash “What Are Torah and Work in the Way of the Creator?”

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