To enter the state of Lishma (intention for the sake of the Creator), one must find the key that unlocks this specific door. This is where the test lies: am I in the right state? Can I open this door or not? If not, it is as if I am retreating, returning to my previous state.

The test is whether all my accumulated experience up to this point is forming the correct key that will open the entrance to Lishma.

In the corporeal world, we can clearly see a lock and a key that cannot open it. The same applies here. I realize that I am not yet ready to unlock this door: either I lack fear before the heavens, or the shape of my key does not yet match the lock, meaning they do not fit together.

The Creator gives us the Torah as keys to inner doors, but we do not have the key to the outer door, the fear before the heavens. Under special conditions, under the influence of external forces, I begin to feel that I must achieve the correct alignment between the key and the lock.

The key is my inner form, my friends, my tens. The outer form must be arranged like a house, so that the key fits into the lock and can turn it, that is, so that all the details of the house and the key align.

Together, friends build the form that I must align myself with. Each person adjusts himself through their own individual work, and after these efforts, we all unlock the lock together. But outside the ten, there is no key that can open it.

As I approach the correct form, I feel more precisely what is needed to unlock it. The right key is when my aspiration fits the lock exactly, and we merge in one desire. In other words, I seek to match the lock’s need and take on a form that completely fills its empty space so that I can then turn it in the direction required by the environment.

If the key does not fit even slightly, the lock will not turn. But if we, together with the friends, connect closely to all parts of the lock, we can clarify everything unnecessary that prevents us from fully inserting the key and unlocking the lock.
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From the 1^st part of the Daily Kabbalah Lesson 2/9/25, Preparation to convention “Connecting to Lishma”

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Question: If I interfere in some state of a friend and seem to prevent him from going through it, does this mean that I myself will have to go through it instead of him?

Answer: The passage of your states has already been mutually calculated. You and your surroundings are together in the same harness. You were brought in your generation, in your time, to a specific place, into specific conditions, because this is how the spiritual system in which you exist is materialized.

In your spiritual system there is me, close friends, distant friends, this entire world, all the surroundings, all of nature, the cosmos, and so on, and around that, there are also all the spiritual worlds.

And all this is relative to you; you are at the center of this influence, and you cannot exist without something or someone, it only depends on the extent. But in general you are connected to absolutely everyone, and the more you develop, the more you will begin to feel dependent on an ever increasing number of various sources.

You will feel more and more tied to an immense system with numerous parameters. They all influence you, and you influence them. How do you manage all of this? Only with love. There is no other way to find contact and control the situation except through love, through accepting others as a part of yourself. Then there are no problems.
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From KabTV’s “I Got A Call. In One Harness” 6/12/10

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Question: You said we are attracting much more light than desire (Hisaron). Can this really happen?

Answer: Of course, we attract a negative amount of light. There is a continuous connection between the Reshimot (spiritual information data) created as a result of the descent of souls from the world of infinity to our world through the 125 degrees of the worlds. As a result, we are at the bottom, and we have information records of all the past states that we parted with when we descended into our world.

Now each of us must make the same journey from bottom up just as was descended from top to bottom, but only on our own accord. This is the difference between descent—fall and ascent—rise in that we must stock up in advance, find, form, and create a desire for bestowal, a desire for love, and a desire for connection between us.

Initially, when we fell, we did not have this desire. It is unnatural because we do not want to rise in attributes of bestowal, love, and unification. We want to receive, grab, dominate, and be filled. In our world, we imagine a spiritual ascent, a connection with the Creator, in an entirely opposite way of how it happens. These pictures are presented to us in an egoistic way as, for example, Muslims think that 72 virgins are waiting to dance for them in the world to come.

That is, people have taken the greatest pleasure in the material world, sexual pleasure, and made a paradise out of it. A person in our world cannot imagine anything more. There is nothing to laugh about. Clearly we have nothing else. Food, sex, such eternal fun, this is paradise.

But we cannot imagine this is about bestowal, absolute love, and connection between us, where on one hand you remain as a person, but on the other hand you completely give yourself, dissolve into everyone else, and work only for their desires. We avoid such thoughts; we dont’ want it to be like that.

Therefore, the return ascent is so difficult because every ascent, every small step, has to have an underlying desire. We must want to rise to this degree in advance, that is, to become more giving, more connected to each other, and more dependent on others.
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From KabTV’s “I Got A Call. Virtual Community, Part 1” 5/16/10

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We must approach any manifestation of evil in the world with the mindset that I am responsible for what is happening, not just philosophically but truly.

When you perceive the entire system in which you exist not abstractly, but clearly, then any negative occurrence in the world brings about a deep realization: “This is my fault!”

Another person is not to blame: “The evil simply passed through me and reached them, and that is why they acted wrongly.”

This is what absolute mutual responsibility means; it is when no one is responsible for themselves but only for others. This is also what true love means; it is when you step outside yourself and only others matter to you.

At that point your own “I” disappears; you live within them. And there is nothing to worry about for yourself. Who are you? You are merely a manifestation within others. Your “I” is everywhere; it is in others.

And that is when you begin to feel true infinity. You fill it, and it becomes yours.
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From KabTV’s “I Got A Call. Negative Properties” 6/14/10

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Question: Some people who have heard you sing say that the depth of your voice makes them feel that you are in spiritual attainment. How does spiritual attainment influence the development of human qualities?

Answer: Personally, I do not like my voice. And it is not penetrating, not velvety, not convincing, and it does not envelop the listener or enter them against their will and take hold of them.

If anything ever speaks within me, it is the strength of the connection with what I am saying. There is, after all, a certain depth of connection with the qualities, objects, actions, and events that I describe.

People feel this, and it does not depend on my voice at all. If someone else were to listen to this, they would hardly feel anything.

When a person has some kind of connection with us, they perceive a deeper wave that goes beyond the voice, beyond sound frequencies. It is the desire, the force emanating from the person who is deeply connected to what he is saying.

Sometimes, after conversations with people, I hear their feedback about me. It seems that I was not talking to them about Kabbalah, and they knew nothing about it, yet they suddenly began to feel that some kind of power, some very strange effect has manifested within them as a result of our interaction.
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From KabTV’s “I Got A Call. The Power of the Voice” 5/24/10

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Question: What should a person do if he reveals that he is a “complete wretch”? He did something wrong and feels it.

Answer: Be grateful for the revelation! It was the Creator who showed you your true nature. And now comes the next stage, whether you want to correct it or not.

If you are going to sit and worry now, that is completely wrong. When, as it is said, “a fool sits and eats his own flesh,” he is engaged in self-torment. This must not be done!

On the contrary! Relate everything to the Creator, including the manifestations of evil in yourself. Like a doctor, you have determined your diagnosis. But the doctor is the Creator. He has now given you a diagnosis, you have felt the illness, and now ask Him for remedy. And so it proceeds stage by stage.

This is the very best. As Baal HaSulam writes, “I rejoice in those revealed corruptions and the ones that are being revealed,” because the next step, if you only ask, is the correction of any bad quality into good, that is, for bestowal.

And maybe in a split second, in the next corrected quality, you will begin to feel the upper world, or at least you will be closer to it, and you will begin to understand more.

Comment: And you say: “Ask for the remedy.”

My Response: The remedy is the correction of evil into good. Correction is carried out by the upper light, which initially created good and then deliberately turned it into evil so that you would now ask to turn it into good again.

Just as a child is given a puzzle or some broken toys to put together so that he can assemble them and learn from that, we were given a broken soul so that by assembling it, we become similar to the Creator who created it.

Question: Does the request occur only during the lesson, or not necessarily?

Answer: In any place, at any time, and it is even unpredictable where and how. In the most remote states from spiritual search, such thoughts may suddenly arise. And for that you should also thank the Creator, that He gives them to you at the most unexpected moment.
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From KabTV’s “I Got A Call. Correcting Evil into Good” 6/17/10

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Question: I understand why the fulfillment is hidden from us. But why are our connections with each other hidden?

Answer: Because connection and fulfillment are inseparable.

What is the light? How can one explain what a sensation is? Suddenly, I feel certain vibrations within me toward someone—hatred, love, fear, care. These vibrations did not come from the outside; they were born within me, inside my attitude toward that person.

They arise because I establish a special connection with them and work on it. And then when I unite with them, I feel certain impressions in my desires, sensations, and qualities, like vibrations. And this is called light.

Light does not come from somewhere outside to envelop me; it is revealed within me, in my attitude toward someone. It cannot be revealed just like that; it is impossible. It can only be felt in my connection with another: for example, I give them a sensation, and they receive it, or vice versa.

A connection that binds two people together is necessary and within it a certain vibration, an impression is felt, and this is called light. Like a wire stretched from one to another through which a current flows, or a conduit that links us.

It turns out that light is that very vessel that senses all kinds of changes within itself. The light itself does not change, it is the desires and the impressions they experience that change. But no light comes from the outside.

It is like the vibration of a string that creates the voice of a musical instrument, and this is called light. That is why we must create bestowal and love within us, and then within this love and bestowal, we will feel its inner root called the Creator.
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From Daily Kabbalah Lesson 9/20/11, “TES”

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Question: Can we influence group work? For example, our ten has decided to get together. What can we add to this point?

Answer: We all have to end up in one point and not leave it. Then everything will work out for us in a quick way.

Question: What is this point? Meaning, the first impulse is for me not to emit any anger, to hold it, to remain neutral and appeal to the Creator right away?

Answer: Yes
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From Daily Kabbalah Lesson 2/1/25, “Connecting to Lishma”

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Question: Can we do an exercise of moving from Lo Lishma to the intention of Lishma every moment, in thought, in prayer?

Answer: Yes.

Question: I begin my prayer for my friends even though I have some self-interest, my egoistic nature. How can I gradually eliminate it so my request ends with Lishma?

Answer: Compare your goals with a common goal, and you will see how much of your goal disappears in the common one.

Question: Is the common goal and the goal of bringing the Creator contentment the same, or are they two different things?

Answer: The purpose of bringing the Creator contentment is unclear to us; these are just words. Therefore, we need to somehow put it together in the ten.
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From the 1^st part of the Daily Kabbalah Lesson 2/6/25, Preparation to “Connecting to Lishma” Convention

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As seen above, there are two modes in religion: 1) Lo Lishma [not for Her sake], which is pure utilitarianism, meaning aiming to establish morality for one’s own good. One is satisfied when acquiring this tendency. And there is a second tendency to religion, being a mental need to adhere to Him. This is called Lishma [for Her sake]. One can be rewarded with the above through actions, and from Lo Lishma one comes to Lishma (Baal HaSulam, “The Writings of the Last Generation”).

Question: When a person is working in Lo Lishma, does he have a sense of the Creator’s presence, a feeling that there is none else besides Him?

Answer: No, of course not. He is in a state of self-benefit.

Lo Lishma means performing actions for one’s own sake, and Lishma means for the sake of the Creator, for the sake of others, beyond oneself.

Question: Can we say that the majority of humanity is in Lo Lishma?

Answer: No, they are in an animalistic state. But if a person develops within a Kabbalistic group correctly and precisely fulfilling all the conditions, he transitions from complete egoism to a willingness to give to others. He wants to give altruistically, without any connection to himself, but he is not yet able to. This is called Lo Lishma.

The transition from Lo Lishma happens through the reforming light (light that returns one to the source). Precisely because a person wants to give, but is still unable to, the light influences him and brings him to Lishma, to actions for the sake of others.

Question: Should we constantly have the feeling that we are moving toward Lishma?

Answer: We have to think about this. A person has no right to lock himself in the thought that it is for his own benefit, even though his intentions are essentially egoistic. This is precisely the prison, the bondage, the feeling of Egyptian exile—when we feel that we would like to free ourselves from the rule of Pharaoh (egoism), but are unable to. These are not easy states.

Question: To transition from Lo Lishma to Lishma, we work in a group. Where I am like an expert who observes everything from the outside? Does this happen simultaneously?

Answer: Yes, because a second system is created within you—the quality of bestowal. From it, you observe your own qualities of reception.

Question: On one hand a person tries to become aware of the state he is in; on the other hand he has the opportunity to engage in group activities aimed at unity mechanically, without thinking. How can these actions be done non-mechanically?

Answer: This happens under the influence of the right environment. There must be an active attitude of the group toward each individual. Each person must feel the pressure of the group, its correction, what it wants to do with him, and at the same time feel how much he resists this and how much he agrees to surrender. This is the expert point within each member of the group.
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From KabTV’s “The Last Generation” 12/19/17

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