Question: What is satisfaction?

Answer: Satisfaction is the sensation of the Creator that a person experiences after attaining the goal. The Kli (vessel) that we acquire is a passionate longing for the Creator, the original Hisaron (deficiency) from which He created us. In other words, it is the very same need that a cow feels when it wants to feed its calf. This is the kind of Hisaron we acquire.

It is not my desire to receive in order to bestow. Rather, it is the Creator’s desire to bestow to me, a desire that I come to attain and live by. When I fill this desire, my sensation within it is called satisfaction. In fact, it is not my desire and not my sensation. I do not feel myself within it. I live within Him; I feel Him.

My “I” disappears. That is, we return to the state called Yesh (existence), while Ein (absence) disappears.

This desire is not even for the sake of bestowal; it is above that. The pleasure that governs this desire is in the Creator, as it is written: “For in Him our hearts shall rejoice.”

This is an entirely different Kli, which is fundamentally different from the Kli of creation.
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From the Daily Kabbalah Lesson 7/22/26, Rabash, “What Are “A Layperson’s Vessels,” in the Work?”

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In Rabash’s article “What Is the Prohibition to Teach Torah to Idol-Worshippers in the Work?” he discusses the essence of the prohibition against teaching Torah to idol worshippers. Actually, as we usually say, according to the law, there is no prohibition.

After all, we are below all the degrees of the ladder; each rung represents spiritual laws that emerged as a result of the first restriction (Tzimtzum Aleph) and descended through a chain of cause-and-effect.

All these laws essentially stem from one thing: the will to receive that exists in Malchut of the world of Ein Sof, and its decision to attain a desire to bestow like that of the one who created it. That is all there is: the law of the will to receive, which the Creator created, and the law of equivalence of form, which the created being willingly took upon itself.

These two laws are opposite to one another. The law of the will to receive is that this desire acts solely for its own benefit, for its own fulfillment. The law of equivalence of form, on the other hand, is that the will to receive must act for the purpose of fulfilling the Creator, which is called bestowal. And from the clash between these two laws arise all the other conditions, which, in essence, constitute the spiritual degrees.

Thus, a ladder came into being at its highest degree the law of equivalence of form operates, while at its lowest degree only the law of the will to receive operates. On the intermediate degrees, these two laws share their influence upon the created being.
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From the Daily Kabbalah Lesson 7/28/26, Rabash, “What Is the Prohibition to Teach Torah to Idol-Worshippers in the Work?”

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Question: Can the desire for the Creator arise in me only during the study?

Answer: In our current state, it is only during study and through performing good deeds. This is called Torah and good deeds.

What does advancement through Torah and good deeds mean? Through the Torah, you study, and during the study you awaken the surrounding light. Good deeds are various actions that you perform, which also bring you to the surrounding light.

Love your neighbor as yourself, love for those around you, and the unity of the group—all these are actions that you perform that, at the moment, awaken the surrounding light because you are acting in order to connect with other souls for the sake of advancing toward the Creator. This is called observing the commandments.

All the means that the sages spoke about are called study and our group actions. If you ask what is more important: group actions or study, the group activity is more important because it pushes you toward study and prepares you for correct intentions. But if you simply sit and study, it may happen that the result of your work will be negative.

Everything depends on the intention, on what you are asking from the study. Your demands arise through performing the actions surrounding the study. Therefore, group work is more important than anything else.

Even if you do not study but only engage in dissemination, translations, and other work for the group, from this, correct, good desires for the Creator will come to you, and then this will be enough for you to receive an answer. Of course, it is not only this, but the preparatory work is very important.
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From the Daily Kabbalah Lesson 7/30/26, Rabash, “What Does It Mean that Oil Is Called “Good Deeds” in the Work?”

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Question: How should one work during an acute realization of one’s own evil?

Answer: When I experience the awareness of evil, there are states in which I am simply unable to move, as if I were dead, “free among the dead.” I cannot do anything. It is as though I am free from the commandments, from any action that I am incapable of performing. We do not even discuss such states when a person is at the lowest point of their descent.

Likewise, when a person ascends to a higher degree, he too can lose his head. This is clear.

But in all other states, he can more or less control himself; there is a connection between his feeling and his reason. Only in these two states does feeling prevail, and a person can lose his reason, his judgment. If, however, you can function even to some degree, if you have two forces, feeling and reason, then somehow you can still begin the work.

What am I lacking at these two points: at the peak of ascent and at the bottom of despair? When feeling is at its maximum and reason is at zero, I need to add reason. Where will I get this reason? From the group. In this way, I will enlarge my vessel and will not become confused.
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From the Daily Kabbalah Lesson 8/16/26, Rabash, “What Is, “Return, O Israel, Unto the Lord Your God,” in the Work?”

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Question: How is it possible to obtain the ability to “love your neighbor”?

Answer: It is impossible to acquire love for your neighbor without coming out of yourself. Desire is one thing. It can be directed either toward myself or toward that which is outside of me. And outside of me is the Creator. But in order not to deceive myself as if I want the Creator, I must, instead of the Creator, think about my environment, my friends.

If I can relate to them with love, it is a sign that I relate the same way to the Creator. After all, what is outside of a person’s body, whether it is the Creator or his friends, or something foreign that provides no immediate benefit, does not actually exist for him. “Does not exist” means that he does not think about it.

When do I begin to care about someone? When I see that in some case, state, in some connection, I depend on him. And if I do not depend on him, it would never even occur to me to care about him.

Do you really care about life in Australia? What is happening there? Who will be the prime minister there? You barely remember about it once a year. Why? Because you do not depend on it. But if we in Israel could receive, say, water only from Australia, imagine what the news would be talking about, what we would be thinking about all the time? Only about Australia: is everything all right there, and how can we settle everything with it.

That is, what does not relate to me is not in my field of vision at all. It is the same as well now with my friends: They are outside of my field of vision, and this is a sure sign, showing 100% that the Creator is in the same status for me.

I can imagine Him as “good who does good, bestowing to me,” and so on. That is all true, that is how He is in relation to me. But how I relate to Him, I can check only by how I relate to friends. This is the real test.

Baal HaSulam says that as a person grows, at first, he cares a little about the group, then about society, then about the country, and finally about the whole world. Based on this, it is possible to see how you relate to the Creator, because He is that, what is outside of you. This is a very simple, quick verification.
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From the Daily Kabbalah Lesson 8/24/26, Rabash, “Who Testifies to a Person”

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Question from Facebook: How can we refine our thoughts and their effect on us?

Answer: It depends on the nature of the thoughts. If these thoughts are purely your own individual ones, then they will remain confined to your egoistic self, focused solely on how to provide it with maximum comfort.

If, however, thoughts arise from connecting with others, then you begin to exit yourself and sense an influence from the outside, and in this way to develop and ascend.

Therefore, refining one’s thoughts primarily means exiting oneself into connection with others. Connection with others is not the ordinary connection as we understand it in our world.

This is work in the group, which must be studied. By working in the group, you develop and perfect your thought so that you begin to feel the source of your state: the Creator.
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From KabTV’s “Answers to Questions from Facebook”

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Question: At this stage, am I not allowed to imagine adhesion with the Creator as pleasure? Am I not even allowed to think about it, since this would break the intention?

Answer: No, adhesion with the Creator is pleasure. You think this way, and indeed it is so. The only thing is that it is not the pleasure you currently imagine, but pleasure on a completely different level and in a completely different sense.

However, unfortunately, at present we cannot imagine that such pleasures exist, because we are speaking about pleasures of a different nature. There are no words with which to describe the pleasure of bestowal. We are speaking not even about pleasure from bestowal, bestowal itself becomes the means for the pleasure of being similar to the Creator.
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From the Daily Kabbalah Lesson 8/16/26, Rabash, “What Is, ‘Return, O Israel, Unto the Lord Your God,’ in the Work?”

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Question: Are ten souls the ten Sefirot?

Answer: Souls are not Sefirot. The people who are called souls are the people who are around me, who need the same thing I do, and who can help me in the work. Therefore, I need the group. But I can turn to the group only on the condition that I know the goal: to come to adhesion with the Creator. Then my appeal will be correct.

Otherwise, it will be harmful to me. I will start building some kind of kibbutz or collective farm that would eventually collapse because it is all egoistic. “The end of the action is in the initial thought.” First, I have to think through where I need to arrive, and only then, based on the goal, do I begin to work to unite with the other souls.

If I simply want to unite with people, for example, with one because he is strong, with another because he is intelligent, a third because he knows how to get ahead and will help me do the same, a fourth because he is wealthy, a fifth because he is calm and will calm me down, and another because he is cheerful and can amuse me, if I pursue this kind of path in uniting with people, I will not end up in the right group, the group that will help me push the heavy burden toward the goal.

Perhaps I will reach another goal, but not a spiritual one. Therefore, according to this, I should choose like-minded people who are moving in the same direction as I am.
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From the Daily Kabbalah Lesson 7/30/26, Rabash, “What Does It Mean that Oil Is Called ‘Good Deeds’ in the Work?”

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People who study Kabbalah have two vessels: the heart and the point in the heart, and also two lights: the spark of this world (Ner Dakik) and the surrounding light of the upper world. Consequently we find ourselves in a rather complex inner state: the heart is constantly “expanding,” but only to the extent necessary for the development of the point in the heart.

Therefore, sometimes we feel that we have absolutely no interest in this world, that we want nothing from it. This is not because the heart is vanishing, but because the point in the heart is striving toward its own goal and suppresses all the desires of the heart. At other times, the opposite happens: the point in the heart seems to fade, while the heart reveals an intense, almost maddening craving for the pleasures of this world.

Furthermore, there are stages of development that do not depend on us, but on the structure of each person’s soul and on the overall structure of souls, which is determined by their proximity to the Machsom [barrier].

A person must go through a state known as recognition of evil. Are the desires in my heart good or bad? If they are bad, why? I feel pleasure in them, so why are they bad? They are bad because they are opposite to the desire of the point in the heart, and I strive toward it because there, perhaps, I will feel that I can experience greater pleasure.

We go through different states, rising, falling, and so on. Therefore, on the one hand, it seems to us that we should advance toward greater attainment of the Creator, toward the Machsom. On the other hand, we enter even greater darkness.

We should strive more earnestly toward spirituality, but at the same time we have many periods when we are drawn only toward corporeality. A person goes through these states over a long period of time until one eventually reaches the point where spirituality becomes the most important thing for them, and they see everything corporeal through spirituality.

This means that a person acts in this world only in order to attain spirituality. One lives, works, and does everything that is necessary, but only for this purpose. This goal draws them so strongly that it transforms their entire existence, but it does not annul their ordinary life.

Rav Baruch Ashlag (Rabash) writes that if a person uses everything that comes to him in order to connect with spirituality, with everything that comes to him through the actions of this world—then, eventually, this brings him to a state in which he strives toward spirituality with all his strength.

And since this world has already served him to build a strong desire for spirituality, he no longer needs it. Then he is granted entry into the spiritual world. At the same time, he remains in our world, but that fact no longer matters.
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From the Daily Kabbalah Lesson 7/17/26, Rabash, “Who Needs to Know that a Person Withstood the Test?”

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Question: Is a state when a person receives something while in a state of descent called “punishment”? It is a state in which nothing changes. How is this to be understood?

Answer: You are asking about a state where a person does not experience an alternation between states of ascents and falls for a long time.

That fact that he does not receive descents is the punishment. “Does not sin” means that he does not receive additional parts of Adam HaRishon after the transgression.

In other words, he is not brought to a point where he can correct something. This is punishment, for he is not given bad states.

Punishment is not that he is brought into bad states, but that he is not given bad states.
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From the Daily Kabbalah Lesson 8/25/26, Rabash, “When a Person Knows What Is Fear of the Creator”

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