It is written, “The Lord is high and the low will see,'”that only the low can see the exaltedness. The letters “Yakar” [precious] are the letters of “Yakir” [will know]. This means that one knows the exaltedness of a thing to the extent that it is precious to one.

One is impressed according to the importance of the thing. The impression brings one to a sensation in the heart, and according to the measure of one’s recognition of the importance, to that extent, joy is born in him (Baal HaSulam, Shamati 26, “One’s Future Depends and Is Tied to Gratitude for the Past”).

It all depends on the degree of importance, which depends on the environment. If people are talking about spirituality everywhere, I am ignited with desire and begin to appreciate it although I have no idea what it is. Then I have the fuel, the strength, to follow the path and acquire something ephemeral, the subject of everyone’s conversation, which escapes my field of vision. This is not a problem; I am ready to follow others with my eyes closed.

This is how society “hypnotizes” me and pushes me forward. In our world, it ends up with me meaninglessly buying things I don’t have the slightest need for. But in a group, it pushes me toward a spiritual goal, which I gradually reveal until it comes out in its entirety. This whole path, all the steps of the spiritual ladder, are conquered only because I am imbued with the importance of the goal from the environment.

Thus, if one knows his lowliness, that he is not more privileged than his contemporaries, meaning he sees that there are many people in the world who were not given the strength to do the holy work even in the simplest way, even without the intention and in Lo Lishma [not for Her sake], even in Lo Lishma of Lo Lishma, and even in preparation for the preparation of the clothing of Kedusha [holiness], while he was imparted the desire and thought to at least occasionally do holy work, even in the simplest possible way, if one can appreciate the importance of this, according to the importance one attributes to the holy work, to that extent he should give praise and thanks for it.

This is so because it is true that we cannot appreciate the importance of being able to sometimes observe the Mitzvot [commandments] of the Creator, even without any intention. In that state, one comes to feel elation and joy in the heart.

The praise and the gratitude one gives for it expand the feelings, and one is elated by every single point in the holy work, he knows Whose servant he is, and thus soars ever higher. This is the meaning of what is written, “I thank You for the grace that You have made with me,” meaning for the past, and by this one can confidently say, and he does say, “and that You are destined to do with me (Baal HaSulam, Shamati 26, “One’s Future Depends and Is Tied to Gratitude for the Past”).

There is no one worthy to come to the Creator. Moreover, no one deserves to come to the Creator before others do. What kind of merit can there be?

Therefore, if a person is at least involved in the process, is drawn to spirituality although in fact the Creator is pulling him toward Himself, one should be grateful for it, it should be given great importance and significance. Because of the degree of importance and sensitivity a person has cultivated in himself, he feels how the Creator draws him upward in a mutual relationship. It turns out that the Creator is behind his entire story, behind all crimes and missteps through which He deliberately guides a person right up to the present day. Then a person begins to acquire a sixth sense—the sensation of the Creator. This is only in the measure of the importance he has.

Why is the formula so simple? Why do we only need to give importance to spirituality in order to evoke a response from the Creator?

In fact, this awareness of importance includes everything. For its sake, I must bow my head, as it is said: “The Lord is high, and the low will see.” I raise Him in my eyes, i.e., the property of giving, and lower myself, i.e., the property of receiving.

I take strength for that from the environment, which means I have to join it as a small one. After all, it is the small one who can learn from the great one because he really perceives them as such. That is why I join a group, and by doing so, I already develop the quality of bestowal, love for my neighbor, and unity.

At the same time, I also need to study the actions of the Creator: how He set up the whole reality. Also, I have to spread this message to others. After all, I honor Him, and therefore I find out what He wants. He wants to reveal Himself to everyone, to bestow to others, and so I act in this direction.

It turns out that the mere concept of the importance of the Creator is enough to add everything necessary, everything that exists in me, in the vessel, and before the light to this action.
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From the Daily Kabbalah Lesson 2/24/12, Writings of Baal HaSulam “One’s Future Depends and Is Tied to Gratitude for the Past”

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It is written that “The Torah, the Creator, and Israel are one” (Baal HaSulam, Shamati 78); all these three components must be united. Baal HaSulam explains that Israel is a person who wants to return to his root as united, in similarity, that is, in mutual love with the Creator.

Torah is the stages he goes through in preparing himself for the need to unite in a group, a common desire, a request. Then the light comes, which manifests itself in a welded vessel.

But with regard to a broken vessel that wants to unite, this light is called the surrounding light that returns to the source. It corrects desires as much as possible, at the level friends are at, that is, at the level of our connection. Then their action is called the fulfillment of the 613 commandments, the correction of desires.

They perform these corrections at every opportunity available to them when the light awakens them to the next state. The light comes from infinity to their level and pulls them up a little higher each time. If they work this way, they eventually reach the final state, the goal of creation.

But there is nothing here except fulfilling the law of loving one’s neighbor as oneself. At each stage, when we ask for the reforming light, the light that returns to the source, it comes (that is, it awakens inside us), corrects, and unites us. This is called the Torah—its 613 lights that correct 613 egoistic desires by converting them all to bestowal.

Afterward, the revelation of the Creator is clothed in them; it is the general light that is revealed in the light of Hassadim, in the light of bestowal.

That is, all our work consists of: on the one hand, in annulling ourselves, on the other hand, in our growth, in order to be able to influence others, and in the connection between us realized by the light that returns to the source.

It is already among us; we just need to reveal it! After all, we do not feel the force of correction, but only ourselves when we become a little more corrected.

To become more corrected means to become inwardly closer to each other and connect, internally, not externally!. Due to this inner closeness, we begin to feel what connection means, the force of bestowal.

By getting to know the force of bestowal, we attain the Creator and begin to understand the purpose of creation, its program, reason, and the entire process we go through in revealing the actions of the Creator. In revealing the actions of the Creator to the creatures lies the pleasure we can give Him, so that all creatures recognize Him as a giver and bringer of goodness.

For those who want to advance and consider this the main goal, nothing will work except imagining a corrected state and always trying to get closer to it.
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From the Daily Kabbalah Lesson 7/20/11, Writings of Rabash “According to What Is Explained Concerning ‘Love Thy Friend as Thyself’”

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…there is only one counsel then: to cling to his teacher and to the books. This is called “From the mouth of books and from the mouth of authors.” Only by clinging to them can he change his mind and will for the better. However, witty arguments will not help him change his mind…

In other words, all the concepts upon which he builds his building, saying one must always follow in the path of the Creator, is founded in Dvekut with his teacher. Thus, if he loses the foundation, all the concepts are powerless since they will now be lacking the foundation. (Baal HaSulam, Shamati 25, “Things that come from the Heart“)

When after many hardships, searches for the meaning of life, or attempts to suppress the inner questioning with antidepressants a path is finally revealed to a person, and he is brought to a Kabbalistic group and a teacher, he faces the task of changing how he sees himself and the world, transforming his perception.

To do this, he must follow the advice of the Kabbalists: “Make for yourself a Rav and buy yourself a friend.” In other words, he must attach to something outside of himself. If he replaces his own desire with the desire of another—of the teacher, the group, the friends, those close to him in spirit—he acquires a spiritual vessel through this.

He then moves from an egoistic approach where he perceives nothing more than this so-called world, to a perception through the group where he begins to feel the spiritual world.

Here, unity with the teacher is of great importance, because someone must bring the person into the group where he will acquire his spiritual vessel. Just as in life, there are childhood years before one grows up, and during this time one is guided and supported by parents, society, and an entire system.

When a person matures and enters life, he finds his place in this system and can exist independently. But first, someone must give birth to him, guide him through childhood, and help him stand on his own two feet. This guide, this educator, is the teacher—or as he is called in Kabbalah, Rav (great one). This is a spiritual concept and not a physical body.

Rav is the higher part of the general system, who cares for the students just as the spiritual Partzufim Aba ve-Ima care for ZON in order to raise them upward. Why are we given the sensation of this higher part of the system in the form of a physical person living in our world? So that we can be awakened in some way through events of this material life and feel that we have support.

The measure of a person’s spiritual advancement is how closely he follows the teacher’s advice regarding spiritual actions, how much he acts with faith above reason, that is, replacing his own opinion with the teacher’s, his own values with the values of the upper one. Along this path, there are many ups and downs: from love for the teacher to hatred toward him, many doubts, questions, and clarifications.

A person goes through many states and must experience them all. But the key is to hasten the process and realize that he has been given the opportunity to rise above himself and cling to the upper one even in a material way: through a physical person, through that person’s desires, thoughts, teachings, help, and submission to his advice, which is often contrary to one’s own opinion, calculations, and pragmatic logic.

Ultimately, he realizes that he cannot pass the exam of devotion and union with spirituality if he does not first pass it in relation to his teacher.

As Baal HaSulam says in his Speech for the Completion of The Zohar:

“Serving one’s teacher with body and soul leads to unity with him—that is, to similarity of form. In this way, the student receives the thoughts and knowledge of the teacher ‘mouth to mouth,’ through the merging of souls. By this, he attains the greatness of the Creator to such a degree that bestowal becomes reception, turning into the energy sufficient to place his entire soul and being into achieving adhesion with the Creator.”

Thus, merging with the teacher is a means for spiritual advancement. Through it, one transitions from learning “mouth to ear” to the spiritual transmission of information “mouth to mouth,” through an internal channel that arises between the student, the teacher, and the upper system.

Of course, this is merely a means for attaining adhesion with the Creator. Just as a father and mother are the means through which a person is born, grows, and becomes ready for independent life, so too are these systems—the teacher, the group, and the books—absolutely essential. One cannot do without them.
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From the Daily Kabbalah Lesson 3/1/13, Writings of Baal HaSulam “Things that Come from the Heart”

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Question: What is special about our implementation of the method of the ARI?

Answer: What is special is that within the connection between us, we strive to reveal the force called the ARI, the force that connects us and forms us into a single unified whole.

In doing so, we receive from the Creator what we are able to receive—a new, corrected state, a new desire.

The light that we draw reveals our souls in a single movement toward the Creator, and we feel the Creator as one single bright whole above us.
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From the Daily Kabbalah Lesson 7/29/25, “Memorial Day for the ARI”

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It is customary to give presents to a person you love. And it is also customary not to love one who is deficient. Hence, at a “time of Torah,” there is no room for thoughts of correction. Thus, when leaving the assembly, it should be as in the last three of the “Eighteen Prayer.” And for this reason, everyone will feel wholeness (Rabash, “The Agenda of the Assembly“).

One has received everything he has. He has no deficiency, nothing to fill, nothing to correct. With this, he leaves the gathering of friends.

Comment: We very often get this state after a lesson, but during the day, we begin to lose it.

My Response: That is bad. You need to resist that; look for a way to do so. This is your job.
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From KabTV’s “The Last Generation,” 6/13/18

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Kabbalists write that our task is to unite and once again gather together into a single system called “Adam.” For now, we are called “Bnei Adam” – “Sons of Adam,” meaning his parts, his consequences.

In order to gather into one connected system, we must carry out all possible actions so that, on the one hand, we realize that we are incapable of uniting by ourselves and become disillusioned with all actions we might undertake. On the other hand, we must not lose sight of the goal.

It turns out that we move toward the goal in two directions. One direction is the so-called “left line”: complete disappointment in our own strength, the inability to succeed on our own. And the other direction is the understanding that it is still possible with the help of the Creator, but we must ask Him correctly.

To ask correctly means to unite among ourselves in our request. This is achieved through mutual efforts to unite and mutual efforts to ask the Creator. As a result, if we truly reveal the Creator and become connected with Him, we will ascend to His level, the next level of reality. To come to this, we strive to reach that very system of Adam from which we fell, broke apart, scattered, and now are trying to reassemble.

The Creator preliminarily connects us by bringing us into groups. We don’t feel it; we don’t see His influence on us. Later we will discover that this is how it actually works, everything comes from above, “There is none else besides Him.” But what is required of us is prayer, a request for Him to do it.

It is impossible to come to this request without having tried everything, without having done everything in our power, even beyond our power. We must keep trying to unite again and again, even though each time we will discover ourselves in even greater shattering, separation, and disregard toward one another.

Such a revelation of our true egoistic qualities should sadden us on one hand, but also gladden us on the other. Sadden because I am far from the goal; gladden because I am revealing how far I am from the goal.

That is, in this, I am actually beginning to attain light from within darkness, to reveal what the true goal is. The greater the state of connection from which I fall, the more I begin to value that state and understand that I am outside of it.

And so, it continues until the full measure (Se’a) of my aspiration toward the goal is gathered  in which there truly will be connection. But in the beginning, I didn’t have this measure: I was told to act, and I did so. I repeated phrases mechanically, I sang, I read, I studied together with everyone, I gathered in the tens, but it was all not from the heart.

Perhaps it seemed to me that I was actually doing something. But in reality, with each step I more and more become convinced that all this is insincere, not coming from my true desire. My mouth and my heart are not aligned: the heart feels egoistic desires, and the mouth speaks beautiful words about connection, about unity.

This must continue until we begin to truly try to unite. Even if we speak incorrectly, feel incorrectly, still it must be together. And then the moment will come when the Creator sees that we are insignificant, small, but have done all that is in our power: We tried to unite, we tried to gather, and thereby have come to a state that He must already respond to.

Then we will discover that He is assembling us together in tens and is revealed between us as the quality of bestowal, the quality of connection. This is the initial quality that we attain, the light of the level of Nefesh, the smallest light, the smallest altruistic connection. In this measure we begin to feel the Creator, His invisible, hidden presence within us, between us. Not in each of us individually, but between us.

This illumination that arises between us is called Zohar, the upper light, the upper radiance. Naturally, this is still incomplete, a very small illumination, but nonetheless, it already shines within us.
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From the Convention in Moldova 9/6/2019, “Dissolving in the Friends,” Lesson 1

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Hence, if we want to work only for the sake of the Creator and not for our own sake, it is hard work, since we must fight against the Kli that the Creator created.

From this work come all the lacks we learn about, such as the departure of the lights, the breaking of the vessels, Kedusha, Tuma’a, Sitra Achra [other side], and Klipot (Rabash, Article 26, “What Is “He Who Defiles Himself Is Defiled from Above” in the Work?”).

Question: It is said that work not for one’s own benefit is hard work because we must fight against the Kli created by the Creator.

What kind of work should we do so that the shattering happens not externally, especially now, during the period of “between the straits,” but rather between us in our inner work?

Answer: We simply need to persist in this and not be afraid to ask again and again from within our Kelim for connection, for adhesion, and so on. That is what we are already doing, only we need to be more active.
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From the 3^rd part of the Daily Kabbalah Lesson 7/22/2025, “The Ruin as an Opportunity for Correction”

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Question: There is a saying: “One who prays for one’s friend is answered first.”

If a person who prays for a friend sees that the friend receives but he himself does not, does that indicate some kind of flaw, or is it normal?

Answer: If a person sees that the friend is investing a lot of energy, participating in all the actions the group is doing, then he understands that this is the friend’s work. And the opposite is also true.

We must feel where we truly need to be.

Each of us and all of us together must be at the center of the desire for the Creator, when all our desires gather together, unite, and are directed toward Him. That is the most important thing.
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From the 3^rd part of the Daily Kabbalah Lesson 7/22/2025, “The Ruin as an Opportunity for Correction”

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Question: If during our daily activities we do not feel, think, or believe that sparks of holiness are rising somewhere, does this mean that we are not raising them? Or are we raising them, but it is hidden from us?

Answer: This is hidden from you. Any action that you perform in connection with the group is spiritual. You still, with your actions, evoke in the upper Partzuf a desire to connect you to it and conduct the upper light through you, through it, and further to Malchut of the world of Assiya.

Question: For example, after class, we compose a prayer, then during the day, we gather for calls and so on. Is it useful to add thoughts about how we raise sparks to Atzilut to these actions, and to think and talk about it? Does this increase sensitivity to sparks of holiness?

Answer: Yes, it increases sensitivity. But on the other hand, it brings additional properties with it that you have not yet mastered; that is, you are not yet at these levels.

So little by little, one more lesson, two more lessons, we will still gradually enter into this together. Let’s say that today it is considered that our lesson is at the level of Malchut of the worlds of BYA. And tomorrow, the day after tomorrow, we may already be one level higher and go further.
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From the 3^rd part of the Daily Kabbalah Lesson 7/21/2025, “The Ruin as an Opportunity for Correction”

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Question: How can we sort our desires and intentions to be directed toward the Malchut of the world of Atzilut in all the states that come from the Creator? How do we make the choice, and what kind of choice is it?

Answer: The choice is very simple: the whole ten should unite.

When you connect with each other based on your common desire, common intention, common goal—everything you have—as one man with one heart,” then you begin to ask for it.
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From the 3^rd part of the Daily Kabbalah Lesson 7/21/2025, “The Ruin as an Opportunity for Correction”

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