Comment: Our problem is that we always lack something. We cannot break through toward the goal.

My Response: You will always feel weak and incapable of doing anything. Even if people shout at you and pressure you, you disregard it. For months, some standard, a certain demand, will stand before you, and you will be unable to approach it and change yourself in accordance with it. Such is the path.

This will continue until this feeling intensifies to such an extent that you will hate your state and be compelled to change it. This is how we work against each of our properties. One can disregard something for years, not want it, be incapable, remain in evil, and not find the strength to eradicate it. It is clear that you are not doing what is required; everyone demands it of you, and you cannot.

How can one ensure that it will not take so much time, that I force myself to act instead of sitting all the time under the rule of this evil without touching it? This will happen only if we increase the pressure of the group, raise the standard, and elevate the importance of this property in the eyes of the environment.

I can sit for months over some bad property that I must work on and do nothing. I know about it and cannot force myself to do anything. Only if the group elevates the importance of this will I find the endurance and do it. Otherwise, a very long time will pass until this suffering accumulates in me to such an extent that I begin to act.

A person is unfortunate if they are in an environment that does not awaken a desire to overcome various properties, to correct what they must correct, and to perform the necessary actions. Such a group truly brings no benefit.

A group ought to evoke a sense of pain in a person whenever they neglect something, even for a moment, and does not engage with it. This is, in essence, the main help we need from the group if we speak of the form of negation and criticism, and in the positive sense—to realize love.

Here, each of us faces a particular problem. We know what we must correct, improve, and do, even in a practical sense, in action and not in intention, and we cannot. This can continue for years if the group does not insist on it. Moreover, one must distinguish whether this relates to a person’s character or to their advancement toward the goal. Here, one must learn to draw the line: is it character or an increased desire?
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From the Daily Kabbalah Lesson 9/9/26, Rabash, “Go Forth from Your Land”

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We should understand what it means when we say, “We have no other king but You.” It implies that when we praise the Creator that “We have no other king but You,” then we are not like the nations of the world, who have many gods, while we have only You as our king (Rabash, “What Is, ‘We Have No Other King But You,’ in the Work?”).

Question: What does it mean, “We have no other king but You”? Does this mean that, in reality, there are other kings besides the Creator, and that we choose Him rather than the others? But isn’t it written, “There is none else besides Him”?

Answer: The point is that a person can only turn to the Creator, establish a connection, contact, and relationship with Him only through similarity of qualities. If a person acquires even one of the many qualities that belong to the Creator, they immediately enter into connection with the Creator through that single quality, through this similarity to Him. This is called “Emet”—truth.

That is why it is written that a person must know whom they are calling upon and must cry out in truth because contact is possible only through a quality that is shared by both.

In other words, I must somehow discover what qualities the Creator has, deeply desire them, and acquire them, starting from those that are easier to implement within my desire to receive, moving to qualities that are more distant, greater, and more difficult to realize. I must continue until I become like the Creator in all my qualities. This state is described as, “The name of the Creator is proclaimed upon you.”

This is what we learn in relation to raising MAN, a prayer. What is MAN? It is a need (Hisaron) for correction so that my qualities become like His: “Make your desire like His desire,” and so on. If my desire to become like Him has not been corrected, if it is fundamentally flawed, in other words, if I am still hold a mistaken conception in my understanding of who He is and what He is like, then I am not calling upon Him truthfully. In that case, this Hisaron is not called MAN and is not perceived by the upper one.

It is like the example given by Rabash: a child is ill, and the doctor says that he may be given certain things but not others. The child cries, screams, and demands only what he wants. If something the child asks for is among the things prescribed by the doctor, the mother gives it to him; if not, she does not. The same applies to our MAN. It is a request to which there can be a response only if my desire corresponds to His desire. “Make your desire like His desire,” that is, make His desire your own.

This general correction, so that our requests are for things that are true, is called faith. My request to the Creator cannot be genuine or correct if it is for my own personal benefit. It must be for His benefit, for the sake of bestowal. It doesn’t even matter what particular form this bestowal takes. The main thing is that, first of all, my request and my direction must rise above my desire to receive and above thoughts about myself.

Our requests must be for the acquisition of desires directed outward, toward bestowal upon another. The quality we acquire that allows us to think, not about ourselves, but beyond ourselves, that is, ultimately about the Creator, is called faith.

As a rule, the strength of faith comes from above and gives a person the ability to rise above their desires and stop thinking about them. But until a person acquires the ability to believe, that is, to rise above the demands of their body, they do not truly turn to the Creator at all. They turn only to themselves.
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From the Daily Kabbalah Lesson 10/15/26, Rabash, “What Is, ‘We Have No Other King But You,’ in the Work?”

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Question: What should a person do when feeling distressed, realizing that this state comes from the Creator, and feels even worse because of this?

Answer: We experience various sensation, each accompanied by a wide array of intentions, all mixed together like a salad, without understanding the sequence or the connections through which they arrive. Whatever is meant to come will come, regardless of how, when, or in what forms. The key is to pay attention to your attitude toward the Creator in light of what you feel, and to observe how you relate to Him based on that feeling.

This is your action. Scrutinizing and defining one’s state; that itself is the action. There is nothing else. All other actions can also be performed by an animal, but this is what a human being does. You constantly want to clarify the relationship between you and the Creator.

This is the whole of a human being! All your other dealings with the entire world and with yourself, apart from clarifying your relationship with Him, have nothing to do with eternity or spirituality. But by using them, you can build a relationship with Him.

All the work is concentrated at one point. If a person constantly remains in it, he begins to enter the path described in the book A Sages Fruit: I, the Creator, and my present action, which I determine to be either for my own sake or for His sake, as well as the relationship between us is precisely my direction toward the goal.
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From the Daily Kabbalah Lesson 9/8/26, Rabash, “What Is, ‘Every Day They Will Be as New in Your Eyes,’ in the Work?”

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The group’s work should be directed at each of its members ensuring that each member feels that they are under constant control and persistent spiritual pressure, compelling them to conduct themselves properly.

One should be ashamed to look into the eyes of one’s friends if one lets them down by “drilling a hole in the common boat,” risking the lives of everyone on board. Therefore, it helps a lot when everyone in the group reminds one another of how dependent they are on each other.

If I am sitting here dejected, struggling, feeling disappointed, detached, or exhausted, I have to understand that by doing so, I am effectively cutting off the oxygen supply to my friends, and I should feel ashamed before them. We need to constantly develop a sense of responsibility within ourselves. Now we are given the opportunity to experience this feeling. That is why I consider our current state to be very good. Let us try to feel it together, and you will see how simple it is.

In fact, there is no fatigue. What does Gmar Tikkun (final correction) entail? Does it mean a person no longer sleeps, eats, or drinks, or perhaps is in some kind of euphoria, as if floating? What happens in this state? Does one experience fatigue? Does one ever feel a need to take a break from spirituality? After all, when nothing changes, it is also not a very good state either: it can be an unhealthy, hyperactive, or overstimulated state.

Gmar Tikkun is a benevolent state of inner balance between you and the Creator, because it is only through this balance that a state of peace is achieved. At each degree, balance is felt for a moment. And then, when egoism grows again, and correction grows accordingly, and they merge, peace is felt again for a certain period of time. And so on, until we reach eternal peace.

Therefore, we must attain a state in which constant striving forward will be felt by us as the most absolute peace.
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From the Daily Kabbalah Lesson for the holiday of Sukkot, 9/30/26

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Baal HaSulam writes in the “Introduction to The Study of the Ten Sefirot” that a person derives no benefit from engaging in Torah if unless they acquire faith. That is, one must reach a state of rising above the desire to receive, and this is precisely what one must demand. Demanding faith is essentially the foundation of our studies.

In other words, during our studies, as we read our books, our sole passionate desire should be to receive from above a special force that will help us break free from egoism and live with a focus on bestowing upon the Creator so that this will be the primary concern in my mind.

These things come to a person before they even know what they are. Rabash, in the article “What Is, ‘We Have No Other King But You,’ in the Work?,” says that the right and left lines come as two angels; they exist within a person and are governed from above. The middle line emerges when the Creator gives a soul (Neshama). A soul is called “a part of the Creator from above.”

But before a person receives this “part of the Creator from above,” how can he know what it is? Each time he receives a new soul, that is, when the middle line is added to him, he does not know what part he will receive this time. Therefore, the work is carried out without regard for the outcome, until the person receives that result.

The two lines, the right and the left, with which a person works, are only a condition for receiving the soul, not the soul itself. This occurs according to the rule, “I labored and found”; that is, make an effort in the two lines, in the properties of the Creator and in the properties of creation as they appear to you, perform all kinds of actions with them, and then, as a result of correct work and the combination of the lines in the correct form, you will receive from above what is called a soul (Neshama).

What is it? You do not know! And it is as if there is no connection between your work in these two lines and what you receive from above, the soul, except for a cause-and-effect connection. While you work in the two lines, you do not know what the soul is, which you will then receive.
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From the Daily Kabbalah Lesson 10/15/26, Rabash, “What Is, ‘We Have No Other King But You,’ in the Work?”

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Question: What does it mean to look at everything with the goal in mind? What should we look for from the perspective of the goal?

Answer: The problem is that until certain concepts take shape within us, we will not understand what we are talking about. That is why Kabbalah is called the hidden wisdom. Sometimes I feel sweetness, sometimes pain, moisture, cold, trouble, or sadness.

Through my own sensations, I already acquire Reshimot, and I can understand another person when they act in a certain way, explain something to me, play music, or show me something. Based on my own experience, I understand them. But if I had never felt any of these things myself, I would never understand what they were talking about. That is the difference.

The essence of the hidden wisdom is that, first of all, we need to equip ourselves with various concepts, all kinds of impressions and sensations that do not simply exist within a person naturally. They come to a person during the period of preparation, before the Machsom, through work in the group, study, dissemination, and other activities.

We go through different states and experience inner explosions. In this way, we gradually begin to make sense of our impressions in the realm of spiritual sensations. Although this is only an approximation, it is already something resembling the beginning of a person’s spiritual development. The more of these states you experience, the better you will understand what is being discussed. Without them, it is very difficult to explain.

The fewer concepts you have, both in terms of their depth and their number, the harder it is for you to picture what is being described. Do you know how an image is formed on a screen, for example, from pixels or dots? If some of the dots are missing from your screen, if the screen is insensitive and has only two or three dots, then I can give you only two or three concepts corresponding to those dots, and you will say that you do not understand me.

Add another six hundred, six hundred thousand, six million, or a billion dots, and you will see a huge number of additional details in my picture. Then a single word will be enough to explain everything to you. One symbol can give you an understanding of the entire screen with its billions of pixels, and you will be able to construct a colorful picture, a vast, beautiful, eternal, and perfect one.

This depends not on me, but on you. That is what we are talking about: everything depends on the Kelim, while the light is in absolute rest.

Everything changes within a person, too. Sometimes there are a few pixels on your “screen,” but even so, you can grasp something. At other times, this is concealed from you. Why? An update is taking place: the previous picture is erased, and a new one is being created.

When they want to give you a new picture, that is, additional sensitivity, greater “resolution,” it is impossible to add it on top of the previous one. It is like the state of acquiring ten new Sefirot, when the entire previous picture must be erased. This is the state in which you find yourself in complete confusion, unable to understand what is happening to you.

Then a new foundation comes to you, with several new points of sensitivity, and you can see a clearer picture. But in the interval between these processes, you are completely confused.
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From the Daily Kabbalah Lesson 9/8/26, Rabash, “What Is, ‘Every Day They Will Be as New in Your Eyes,’ in the Work?”

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Question: After entering into a covenant, can a desire arise to break it?

Answer: No, after a covenant has been established, such a desire cannot arise. This state is preserved forever. In the spiritual world, every state remains forever; the Creator safeguards it. The upper light is already present at that degree and gives it life. It can never become less than this.

There is an expression: “In holiness, one ascends but never descends.” It may seem to you that you have violated the covenant, but this is only how things appear as a result of your descent before ascending to the next degree. In other words, you fall more deeply into the left line than you did at the previous degree. But this is not considered a violation of the covenant.
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From the Daily Kabbalah Lesson 10/8/26, Rabash, “What Is Making a Covenant in the Work”

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Question: How can one avoid sinking into asceticism or reclusive behavior on the path toward bestowal for the sake of bestowal?

Answer: We will not fall into all of this, and we will not confuse our path with reclusiveness, various fasts and diets (which are mistakenly believed to be connected with Kabbalah), wearing white clothes, and other such things.

After all, we are speaking not even about our sensory organs nor about the electrochemical reactions and processes taking place in our brain. Behind all of this stands a desire! We do not know at all what it is. It is a spiritual object. There is a certain transition from electrochemical processes to the desire to the sensation within this desire. One might wonder, what connection is there between the soul, the desire, and the body?

But the more we talk about these things, the more we feel how abstract they are and how unrelated they are to the body. You ask: how can one avoid falling into asceticism on the path toward attaining faith, toward the ability to bestow for the sake of bestowal, that is, avoid beginning to restrict oneself in food, drink, and so on? But these things are simply unrelated! Eat a double portion, drink as much as you like, sleep, this has nothing whatsoever to do with acquiring the intention to bestow for the sake of bestowal.

There are people who, by nature, need to eat much more than others (incidentally, Kabbalists consume a great deal of food!). Does this mean that someone who eats less is more righteous? By what do you measure righteousness? By the amount of food eaten? Suppose a person goes on a diet because his doctors advised him to, and he himself also believes it is the right thing to do. Do his properties become better?

This is a very common mistake. Many people believe that there are certain external actions connected with the body that can “purify” the body, make it more “righteous” and pure, and kill the desire to receive. This does not happen!

Through external actions, you can improve or worsen the condition of the body, but with the desire to receive, everything is completely different. Through such actions, you can make, if one may put it this way, “corrections” to the desire to receive only at the animate level, through habit. For example, I train myself not to consume sugar because I have diabetes. I train myself to such an extent that I no longer perceive sweetness! If I eat something sweet, it is unpleasant to me—the habit becomes second nature.

But does this make me more righteous? Of course not. After all, I have not stopped enjoying. By not putting sweets in my mouth, in accordance with my new habit, I do not even feel that I am depriving myself of anything. Moreover, since I do not eat sweets and know that by doing so I am not harming myself, I feel that I am gaining, that I am receiving more. What kind of correction is that?

If I now persuade myself that it is worth studying the wisdom of Kabbalah because through it I will become healthier, learn the future, change my fate, find the meaning of life, and attain goodness what am I thinking about: a loss or a gain? Of course, a gain.

Then all I have to do is convince my desire to receive to do this by means of the group’s opinion, various proofs, and my inner reaction to people who have already attained something and raise the future world in my eyes. Then I will rush toward this goal like a thief who runs ahead of everyone else and shouts, “Stop the thief!”

That is why this is not correction. In this way, we advance toward correcting the desire to receive, while the correction itself is performed upon us automatically, without our participation, through the light that reforms.

It is as though I move forward with the desire to receive and attract the light, which changes me into my opposite.

Therefore, we are speaking about a single system that can turn a person into the opposite of what he was before, because it attracts the light that reforms, which transforms the first of the four phases of direct light into the second, its opposite. Only the light can do this; I am powerless here. I need only to bring about the arrival of the light to me, and that is all.
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From the Daily Kabbalah Lesson 10/12/26, Rabash, “His Law He Contemplates”

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When studying Kabbalah, a person often forgets that he must examine himself, and he can examine himself only with the help of the light of the Creator. He forgets that all his desires at every moment, until they are corrected, are determined not by him but by the Creator or his own egoism.

The only way to change this is not by his own willpower to search for something somewhere, but through the surrounding environment, through the group that will help him reassess his values, elevate the goal, and exalt the Creator.

There is nothing in a person except the initial point of Bina. Therefore, he must look for everything else outside himself: either from the group or from the Creator. This anti-egoistic, unnatural state for us is the greatest obstacle on our path. We are always blaming ourselves, looking for the reason inside us, hoping to find some resources and strength inside us. In fact, all of this is outside of us.

And turning to something external is extremely against egoism, which is why it is very difficult for us to remember this and control ourselves.

I forget about this and begin to imagine myself as supposedly the source of strength, capabilities, and thoughts. I begin to blame myself. “Why am I not like that?” But I cannot be any different. I should blame myself not for that but for forgetting about the external sources of my good thoughts and strength with the help of which I can move forward and realize these thoughts.

But what can I do if I forget? The group should remind me of everything. It should appear to me as a repository of methodology, a repository of my good thoughts, directions, a reserve, a memory that will always support me. Friends should remind me where I am, what I am, and in which direction I should move. They should awaken me, constantly give me strength.

Why? Because I have invested all of this in them in advance. I have agreed with them that we will have such mutual guarantee. Therefore, each of us is now thinking about how to return this most important information to others, and through them, as a result, to ourselves; otherwise, we will completely fall off our spiritual path.

Begin to accept this specific society surrounding us, created by us artificially, deliberately, as your mind, as your memory, as your guide, your instructor, parent, educator, doctor, whatever you like. We should develop a feeling that we are completely dependent on our group.

Consciously or not, we all draw nourishment from the group. Therefore, the understanding that everything necessary is outside of me; all my memory, all my strength are in the group and not in me is, in fact, a true understanding of what exists on our path, and it greatly helps to correctly attune to connection, to a certain style of relating to the environment, to the group.
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From the Daily Kabbalah Lesson for the holiday of Sukkot, 9/28/26

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Question: What is the most correct prayer for me? My intention is to obtain a Hisaron. In other words, is an intention that comes from the most hidden, pure place within me a true prayer? Or should I clothe it in certain words?

Answer: Should prayer be expressed in words? The Creator does not see bodies. So what words are you talking about when you say you need them in prayer? Perhaps by words you mean an analysis of desires and intentions. But what are words?

There are no words in spirituality. Spirituality is a naked feeling, without any clothing. It consists of sensations and inner definitions that have no words. You can attach any names or numbers to them. The main thing is that others accept these names as well if you wish to communicate with them.

In relation to the Creator, you must attain a certain combination of concepts, feelings, thoughts, and intentions. There are no words here. You can call it “Reshimo X de Hitlabshut” and “Reshimo Y de Aviut.” That is all that defines the Reshimo.

We call this, for example, “NRN of the righteous,” the lights of the righteous. It does not matter; these are only names. Within them are inner sensations.

Comment: Every time I try to find the words, I find it amusing: why is this necessary?! The intention will reach its destination anyway.

My Response: Correct. Prayer is a sensation in the heart. Here, the heart does not mean our biological heart but all of a person’s desires. If within all these desires there is a certain overall, correct feeling directed toward the Creator, that is what is called prayer. “Directed toward the Creator” means the desire to acquire the same qualities as His.
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From the Daily Kabbalah Lesson 8/24/26, Rabash, “Who Testifies to a Person”

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