The Creator made only one state, a desire filled with light, the world of infinity. We are in this infinity, but we do not feel our true state because our desires were intentionally corrupted, and now we feel this malfunction. We feel a corrupted world of infinity, whose entire immense desire was divided into an infinite number of parts, and each part into another 613 desires.

The whole problem lies in the fact that instead of the intention to bestow, an egoistic intention arose, one for oneself, to fill oneself, and to care for oneself, instead of uniting.

To correct these 613 individual desires means “to hear His instructions,” all “613 counsels” on how to attain the corrected state. And when we achieve correction and replace today’s egoistic intention with the intention to bestow, we reveal the light that fills our corrected desire in the world of infinity.

It is as if we return to infinity, regain consciousness, and receive the entire light that fills our corrected desires in which it was always present in the form of a hidden, secret deposit! We return to the good state in which we always existed, only we did not notice the delight that filled us because it was delight from bestowal!

We were tuned and directed only to the range of reception; therefore, instead of the vast pleasure, we sensed only a tiny force that sustains life, which was given to us so we could return to the corrected state!

Thus, we follow the 613 counsels in order to correct our 613 desires, receive in them the 613 lights, and thereby reach the end of correction. But this final state already exists and is waiting for us to feel it within our intentions of bestowal! Therefore, these 613 commandments are called “Pkudin” from the word “Pikadon” (deposit),  a deposit originally placed by the Creator into our account, awaiting our correction.
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From the Daily Kabbalah Lesson 7/12/10, Rabash “The Importance of a Prayer of Many”

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Question: Is it even possible to “buy a friend“? Or will we need to work with each person individually?

Answer: I do not think you need to treat someone or something individually, or choose three or four people for yourself. Let us say I work with several people here. There are several colleagues at work from my department, for example.

I know them better since I am in the same group, but that does not mean I relate to them as if they were spiritual friends.

My spiritual friends may be completely different, those from whom I draw more inspiration, those who can influence me in their own way, by how they relate to spirituality, how they influence me, and how devoted they are to the work. Maybe this individual is different from the people I work with although they do the same things; it depends on the character. It depends on the way the person does it.

Let us say one of them works here from morning to night, does everything, and I am in constant contact with him, but I admire the other more. One has nothing to do with the other.

The form in which he does this seems to affect me; it depends on my character, on certain qualities I have. He influences me more than anyone else. What can I do? This is how it is.

In general, you should not focus on any one person but only on the group. This will give you more opportunities to give to it.
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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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What is included in the concept of the “Torah“? There are only two things in the universe: the Creator and creation. But suddenly, we discover so many names, characteristics, and connections that we get confused.

Creation is the desire to receive, and the Creator is the desire to give, to bestow pleasure. The manifestation of the Creator to creation is, in essence, everything that happens. The Creator either reveals Himself to creation or hides from it, and thus causes various phenomena in creation. We are talking about these phenomena; they are our whole lives, all our worries. This is the vessel (Kli) in relation to the light, and there is nothing more to add here.

The manifestation of the Creator to the creatures has thousands of names because they relate not only to the desire to receive, but also to what this desire expects from the Creator who reveals Himself to it.

Then the creation begins to desire several things from the Creator. Basically, it wants the Creator to either fill it and give it pleasure, or to give it the strength to receive this pleasure so it feels that by doing so it is giving pleasure to the Creator. There can be only such a relationship between them.

The desire to receive in creation is constant; the Creator’s desire to give is also constant. The sensation of the Creator within creation is called “pleasure.” But since the creation, in addition to the manifestation of the Creator in it as pleasure, also feels the “personality” of the Creator (His essence, what He is, the giver), then the creation begins relating not only to the pleasure but also to the Creator himself, to the giver.

Thus the attitude to pleasure is the desire to receive. I want to receive pleasure from You, from seeing You. It is like a man who loves a woman, and enjoys the sight of her. Regarding the attitude toward the essence of the Creator, the giver, two movements arise in the desire to receive: either to use the giver for the purpose of enjoyment (not simply to enjoy, but to enjoy one’s own relationship with the Creator: I want to enjoy You) or to desire to please Him. Thus, there is a desire and there is an intention, either for oneself or for the sake of the Creator.

Accordingly, all relations between creation and the Creator come down to what the intention of creation is, what it is aimed at. If creation has the intention for its own benefit, but suddenly it is prompted by some impulse to move to the intention for the sake of giving to the Creator, that is, to receive and enjoy, but for His sake, then the creation demands—again from the Creator—the opportunity to do so. Its demand is always directed to the Creator: either it is a demand for enjoyment, or for the nature of using that enjoyment.

Everything a person receives from the Creator is called light (Ohr) or Torah. It follows that, in this light, in the revelation of the Creator to the creatures, we find two main manifestations. The Creator reveals Himself either as a giver of the power to change, to correct the intention, or He reveals Himself as enjoyment. Therefore, there is the Torah, the light that returns to the source, and there is the Torah, the names of the Creator, the revelations of lights in the corrected Kelim with the intention of giving.
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From the Daily Kabbalah Lessons, 1/18/26 and 1/19/26, Rabash, “What Are Torah and Work in the Way of the Creator??

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Question: What is the correction called “The Torah and Israel and the Creator Are One”?

Answer: The Torah is the Torah, the Creator is the Creator, and Israel is the soul, the vessel. “Are one” means that this state is the only one that exists in reality. “He and His name are one” means that the Creator, who created the creation, is present within it in complete fullness.

We do not feel ourselves in this state, but we must reveal it for ourselves. Why is it one? Because the vessel (Kli) has received all the corrections through the Torah, and the Creator is already present in this Kli and fills it boundlessly, infinitely.

Question: How do we begin to feel this in our state?

Answer: Very simply. We begin in accordance with what is written for us, with what Rabash offers you. He gives you all the advice; he tells you what to do and where to begin.

How do I attain that “the Torah, the Creator, and Israel are one”? It is very good that I wish to reveal this, because I truly am in such a state; nothing else exists. The Creator did not create something halfway or by a quarter; He created perfection.

How do I reveal it? I need to find who this “I” is, whether there is a point called “Israel” within me,  whether I aspire to the Creator, and whether I can reveal Him in my aspiration. Who is the Creator? He is the giver. And do I have anything “in order to bestow” like Him within my desires? Only then can there be a common point between us. This point must exist through a common action, a common intention, which is called “Torah.”

Question: And in the end, must one see all of this as one?

Answer: Not in the end! One must constantly see it as one whole, every moment. By the Torah, you may understand the action that you perform in order to be together with the Creator, to feel your intentions and His intentions, and so on.

The Torah can be as a force, and it can be as the revelation of the names of the Creator, that is, the qualities of His revelation with respect to you. One time I reveal Him in one way, another time I think of Him differently. All these ways of my perception of the Creator, all of this together, is called Torah. The Torah is the revelation of the Creator to the created beings in all possible forms, and all of it together is called the Creator.
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From the Daily Kabbalah Lesson 1/18-19/26, Rabash “What Are Torah and Work in the Way of the Creator?”

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Question: The basic principle of the Soviet Union was that everyone should be the same. What is good about all people being alike? What does that give?

Answer: Kabbalah does not speak about that. Kabbalah says that everyone must be equal, but each in their own way, in the full realization of their soul, and souls are absolutely different.

If we take the 613 desires and depict them linearly, we will see that together they form a kind of spectrum, and when all 613 desires are arranged according to their level along a line, each desire has a different curve.

That is, each person has their own desires. But when everyone fully expresses themselves, they do so in bestowal toward the entire system, toward everyone else. And in that, all are equal. In other words, no one is similar to another either in the quantity or in the quality of their quality of bestowal, yet all are equal in that each acts to the maximum, from their own unique self.

Therefore, the incorrect interpretation of equality is to make everyone the same so that one cannot be distinguished from another. On the contrary, by realizing our souls as fully as possible, we will differ from one another as much as possible.
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From KabTV’s “I Got A Call. Everyone should be the same” 10/1/10

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Question: How can one imagine eternal pleasure?

Answer: From the Creator, we receive desires and fulfillments. Desires are felt as hunger and suffering, while pleasures are felt as the attainment of perfection precisely to the extent of the desire for it.

In our everyday life, we cannot receive continuous fulfillment because desires and fulfillments are not revealed in us simultaneously. But if a person correctly prepares himself to receive fulfillment with an intention to bestow, he receives the desire from the Creator simultaneously with the fulfillment. This is similar to someone who eats food and feels an undiminished sense of hunger together with an unceasing sense of satiation. And so it is in all of one’s desires.
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Question: Who benefits more in spiritual advancement: someone who is close
to you and can communicate with you or someone far away?

Answer: The biggest benefit can be attained by those who are internally close to me. Baal HaSulam, in an article dedicated to the completion of The Book of Zohar and in several letters, writes that true spiritual attainment comes only from the student’s inner connection to the teacher.

Nowadays, this happens not directly but through a group. And still, this principle remains. In Kabbalah, it is called mouth to mouth (Peh el Peh), that is, according to the common screen between the student and the teacher.

This technique is generally known, when a student annuls before the teacher and devotes himself to connecting with the teacher in such a way that the inner content flows from the teacher to the student.

Although Kabbalah, on one hand, is a science, it talks about how to receive the upper light through the similarity of form. It is precisely the similarity of properties that is called the mouth to mouth contact (Peh el Peh).
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From KabTV’s “I Got A Call.” 9/11/10

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When we get together, the agenda should be defined from the outset. In other words, everyone, to the best of his ability, should speak about the importance of the group, about what benefit the group gives him. In accordance with his expectations that the group will give him something important, something that he himself cannot achieve, to that extent he listens to the group.

And the reason for this is to initially build the greatness of the group, the goals of nature, and the necessity of achieving it. For it is precisely to the extent of the greatness of the goal that he will be able to make efforts above his ego, cancel his opinion before the opinion of the group, and act not only for the sake of the group but also for the sake of nature, its wholeness. With such direction of his thoughts, he will feel the help of all the forces of nature.

The same applies to love of friends. Before we gather, it is necessary to build the importance of the friends, the importance of each of them. And to the extent that he appreciates the greatness of the group, he can treat the group with respect. And after that, check himself to see how much effort he is making for the benefit of the group. And if he finds out that he has no strength to do anything for the benefit of the group, then there is a place to turn to the group with a request for strength and desire to work toward achieving love for one’s neighbor.

And if he turned to the group even in thoughts, he must be sure that he will receive the strength to unite and check himself whether he is in joy, as an indicator that he believes in the power of the group and the willingness to help him to achieve correction.

And, since in this case all the friends represent one desire, he wants to see everyone in enjoyment. Therefore, after all the calculations, the time comes for the joy of love of friends. And each one should feel happy as if he has just done a good deed and by this earned a lot of money. And now, as is customary in this world, he treats his friends.

Similarly, it is here as well: each one should make sure that his friend is being cared for, because now he is happy and wants his friends to feel good. Therefore, the conclusion of the meeting should take place on a joyful note and in inspiration. And then everyone will feel perfection.
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From the Daily Kabbalah Lesson, Rabash, Article 17 (1984), “The Agenda of the Assembly – 2”

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Question: LSD is a separate category of drugs. If, as you say, it is just a certain illusion, then why does it cause a person to feel sensations that Kabbalists describe?

Answer: Taking LSD is not a solution to a problem; it is a disconnection from reality; meaning, it is not a conscious correction of oneself within society where you become a useful member, and express yourself as loving and caring, like a mother toward others, and where every member of society perceives you this way, and you perceive them the same. Such relationships are characteristic of the society of the future.

But those who take LSD detach from reality while not connecting with others. They do not want even the smallest contact! They enjoy experiencing all kinds of rosy visions within themselves.

Yet Kabbalah speaks about something entirely different: a very real, very difficult path of correcting a person, where he controls himself and acquires screens, meaning forces, that allow him to rise above his egoism, above each of its measures.

This is a very clear path carried out in connection with other companions, where together you go into battle against your own nature.

All this is completely opposite to the disconnection from reality, to the solitary floating, abstracted from others, that consists of perceiving some internal excitations. I see no connection between Kabbalah and taking LSD. It is a completely different approach, and works on completely different material. It is not you working, but chemistry. You can inject anyone with a drug, and there you go; he already supposedly floats in another dimension.

A person does not change his nature in this. He returns again to the same world, and that is it. Of course, he can tell how good he felt. But what next?! What does he change through this?!

You are suggesting: “Let us make an injection, and then for years not work on our nature.” But we must change our nature, and become godlike people, similar to the Creator; meaning, we must rise above our egoism into the quality of giving and love, into the correct mutual engagement between us, reveal in this engagement the higher world, eternity, perfection, and exist within it.

At the same time, our world does not disappear. We sense two levels of existence: our world in its full material form—we go to work, have children, raise them, serve in the army, do everything necessary—and simultaneously we feel ourselves on a higher level. A person exists on two levels! And one level does not cancel the other but helps it.

On the earthly level, each person is a useful member of society to the extent that he behaves normally as a simple human being. He does not shout: “Let us love each other!” and so on.

But internally he works toward the others so as to bring them closer to the quality of giving and love, to the correct interaction between themselves as one organism. I have never seen or heard that people who take LSD strive for this.
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From KabTV’s “I Got a Call. Kabbalah and LSD, Part 1” 10/6/10

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Question: We know that the main thing is the intention. What can it clothe in to draw the light?

Answer: A person is in a state into which the Creator has placed him, and from this state he must begin his path of change in order to reach the goal. He has no one to turn to except the Creator.

The question is, by what means will he turn to Him, and what exactly will he ask for? People who have already gone through this path write about what needs to be done. To whom do I turn for advice? It is simple: to one who already has experience.

These people advise us what to do and say that there is a study through which you extract forces and draw the light that returns one to the source. And in order for you to have the desire to ask for this force during the study, before the study you must arm yourself with a desire greater than the one you already have. This additional desire you can acquire from the group.

Just as in ordinary society, when a person enters it he acquires various desires and goals—how good it would be to achieve this, to buy that, to be such-and-such, and so on. It is the same with you. If you enter a good spiritual society, it adds to you the desire to draw closer to the Creator.

And then you sit with the book, not like some friends whose eyes have barely been opened, but already waiting, hoping, and wanting to receive something from the book. That is, everything depends on what kind of society you have found, and what you have received from it, and of course, the teacher and the books. The general direction comes from the teacher, and through the correct texts, which connect you to the spiritual roots, illumination is given to you.

Thus there are only a few means: the right book, the right teacher, the right group, and you yourself, who wish with their help to change in order to attain the revelation of the Creator. First to correct the Kelim (vessels), and then to receive the lights.

The correction of the Kelim is called the acquisition of faith, the intention to bestow, and the reception of the lights is reception with the intention to bestow.
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From the Daily Kabbalah Lesson, 1/18/26 and 1/19/26, Rabash, “What Are Torah and Work in the Way of the Creator?”

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