Comment: There are cases when you really do not feel a person. They ask you a question, and everything seems clear, but there is a feeling that you are not actually connecting to the verbal aspect of what they are asking.

My Response: Yes, it happens that a question is clear to you, but not to me, either because I do not find all four screens that connect the verbal question with the person’s inner spiritual state, or because the state they are describing does not exist. In other words, what they are asking is not yet a true question; it is fundamentally flawed in itself.

But if this question passes through another or a third listener, when I ask them to retell it to me, then it may lose the original sharpness that it had for the one who asked it, but it already becomes the correct question. That is, it reveals the real emptiness that has a place in the universe, and with which one must work.

Question: What are these four screens?

Answer: The four screens are what are called “Yod-Hey-Vav-Hey,” that is, the fundamental name of the Creator or the four-layer structure of our soul, which we must feel in order to correctly perceive the influence of the light upon us, which builds a question within us, and accordingly from the question to attain this light, which is the answer.

Comment: Very often someone asks a question through the Internet, and during translation the meaning of the question is radically lost.

My Response: That is natural because people are not in the same states. One person asks a question, and another feels it in a completely different way.

Question: So translation cannot convey the feeling of the person who asks the question?

Answer: Both yes and no. I would not go so far as to say that the translators significantly distort the meaning. In fact, even if a person phrased it differently than intended, I often can sense the question exactly as it was conceived.

If it is a strong, correct question coming from one’s heart or from the emptiness of his desire, then I will feel it even if the translation is not very good. In principle, when a person has great pain or inner emptiness, we feel it even without much external expression.
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From KabTV’s “I Got a Call. Difficulties of Translation” 9/12/10

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We must analyze each of our states on a “true-false” scale rather than the “sweet-bitter” scale; that is, based on whether it is good or bad regarding the goal of creation and not our desire to receive.

The problem is that we spend a lot of time feeling that sweet is day and bitter is night. That is, we work according to our feelings and cannot understand either by ourselves or with the help of a group that the definition of the state should be according to the goal of creation, adhesion with the Creator, and despite the fact that it still does not feel “sweet,” we accept as the truth and goal.

It needs to be more important than “sweet.” Then we will replace the “bitter-sweet” system (bodily analysis) with “true-false,” which is a spiritual analysis.

And here, only the group can remind a person what real measurement tools are, how he should regard his state, analyze it, speed up the process, correctly determine which state is called night and which is day, and then move from one state to another.

If he really decides that the state of night, which he finds bitter, is actually useful, that it is the truth, then night turns into day.

I define the feeling of an uncorrected Kli intent on self-interest as night. I attract the light that corrects this Kli and turns it into day by giving it the intention to bestow. Then, I come to the decision that my intention for giving is the day.

That is, it is the same state I was in before. I considered it night because of the lack of intention to bestow, and now, when I acquire this intention, I decide it is day, and so I go through this state. Turning the same receiving Kli into a giving Kli means that I feel the night and after that there is a day. And so it is at every degree. This is the same, only with an acquired intention upon it.

And if a person does not make efforts to correct the Kli he has received, does not try to see the real darkness in it due to receiving for himself, does not want to correct it with the intention to give, then he does not implement the time given to him.

One will still advance in this way, but very slowly. The Creator will take pity on the person and change his state because the group will help him a little, but not because of a change in his internal states.

I need to determine as soon as possible that night is my attitude to pleasure, to the fact that I want it. Then I will begin to desire correction, I will want to achieve an intention for the sake of bestowal, to adhere to the truth rather than to sweetness. This is what I call a day. This is the whole work of man. Man is the one who determines what day is and what night is, and what part of a day he is in.
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From the Daily Kabbalah Lesson 3/11/26, Rabash, “What Are Day and Night in the Work?”

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A wonderful group gathered here at a congress, united by a huge, colossal unity with the light inside.

And although it escapes our comprehension, in reality nothing is wasted. You just need to dive inside, to your point in the heart and want to unite with other points. Then I will see that the light reigns between us and we are all united internally.

That is what we have to reveal. This, in fact, is the realization of the science of Kabbalah. Everything that we study, the worlds, the Partzufim, the Sefirot, is a connection that we reveal. When we enter our inner unity, then the measures of connection between us and the measures of disclosure and concealment of light make up the spiritual world.

Our relationship is divided into five levels: Assiya, Yetzira, Beria, Atzilut, and Adam Kadmon, up to a total, perfect connection called the “world of Infinity” where there is no limit to our relationship. And these levels, in turn, are divided into Partzufim and Sefirot. In the end, it is only there that we reveal what is written in the Torah, and in general, in all Kabbalistic books.

We have nowhere to run. We just need to constantly focus on the inner, deep level where we are interconnected. It all depends on everyone’s attentiveness: let the person not give up this aspiration.

That is where the big problem lies: How can we step inside, dive in again and again, until we reach this level, until we feel it between us, until we catch the waves of our interconnection, which will begin to connect each of us to the common system. Where can we get the power of desire, attention, empathy, and sensitivity?

Here, again, I need an environment. I can’t hold myself together for more than a moment alone. I can try, apply my mind and feeling, dive inside, want to be there, and hold on with my teeth, but in a second everything disappears.

Only the friends, who are already two million around the world, will help. Everyone should think about everyone, because they depend on everyone, and then I will help myself through others. That is not what I’m incapable of. But if I think about everyone, so that they think about it too and go to the same thing, then the common force, the common thought that I send to everyone will do its job, even if they don’t hear me.

Even if I only think about it quietly to myself, my desire for their benefit, which is called the “prayer of many,” it returns to me and helps me stay on the inner level, sinking deeper.

And therefore, working as a group, we should not disperse in different directions. You just need to focus on this inner point: how to keep ourselves in the deep layers of the group where we are united with each other. This applies equally to men and women.

The external must also be put at the service of the internal. As Baal HaSulam and Rabash write, we must talk about the importance of the goal, the importance of friends, and the importance of the group. After all, it gives me inspiration, confidence, and assurance so that I can get closer and closer to my inner level, until it opens up. And then I will feel that I have entered the inner, spiritual world.

Therefore, there is a law: “May man help his neighbor.” Only with mutual support will each of us be able to achieve spirituality. No one will ever be able to do it alone.
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From the International Kabbalah Convention 4/1/11, “We,” Lesson 3

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To build a place for the revelation of the Creator means that a person must not only correct himself, but also receive the “bricks” for the construction from everyone else, which means to attach the desires of others.

Each person must use all the desires that exist in reality, the desires that are prepared by the Creator for the created beings. Everyone builds a complete Kli, a perfect place. It turns out that it must be built from 600,000 parts that were originally embedded in the foundation of the soul of Adam HaRishon, where each part, in turn, consists of 600,000.

The Kli that a person corrects from the foundations given to him is infinite. Although it is said that it is 620 times greater, in truth it is impossible even to say how many times greater or how much better in quality it is than the initial foundations that were prepared for building the Kli.

All the sensation of reality, all eternity and perfection, we attain only in this Kli, within the “place.” Therefore it is said that “there is nothing that has no place” because if something exists, if there is anything that we perceive as existing, it can only be within the “place,” according to the measure of its revelation.

And what we feel initially is the stage of Nefesh, the minimal, almost negligible sensation of life that is given to us only so that we can begin the work.
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From the Daily Kabbalah Lesson 3/7/26, Rabash, “What Is ‘There Is Nothing that Has No Place,’ in the Work?”

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Regarding the Creator, it is written, “And the Lord came down on Mount Sinai, to the top of the mountain.”

Regarding the people, it is written, “And they stood at the foot of the mountain.”

Anything that is in the intellect is regarded as “in potential.” Afterward, it can expand into actual fact. Accordingly, we can interpret “And the Lord came down on Mount Sinai, to the top of the mountain,” as the thought and intellect of man, meaning that the Creator informed all the people that the inclination of a man’s heart is evil from his youth. After the Creator informed them in potential, meaning at the top of the mountain, that which was in potential expanded in actual fact (Rabash, What Is Preparation for Reception of the Torah? – 1).

Question: What is the recognition of evil?

Answer: That which constantly obstructs me is called evil. The more it obstructs me, the more I want to kill it, erase it, and detach myself from it. If I reveal that it is literally killing me, then I am ready to do anything just to get rid of it to such an extent that people actually pay enormous sums of money to rid themselves of bad qualities, undergo various treatments, attend courses, and so on.

But here I begin to measure myself relative to another point, relative to the top of Mount Sinai, the point in the heart. Then everything that is below the mountain—that is, my nature, which is called “the people,” the people of Israel—I define as evil with respect to myself.

Either I associate myself with the mountain, with Moses who ascended it, or I bury myself beneath the mountain.

If I determine that for me it is evil to remain below the mountain and not on its summit, this is called the true recognition of evil. Then I truly need to receive the correction, to receive the Torah.
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From the Daily Kabbalah Lesson 2/12/26, Rabash, “What Is Preparation for Reception of the Torah? – 1”

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Question: Is there some special reason why in the article “Why the Speech of Shabbat Must Not Be as the Speech of a Weekday, in the Work” Rabash addresses the religious and not the secular?

Answer: This is indeed so because there is a necessity to perform the commandments on the material level.

We are built from two parts: intention and action. We need to make sure that intention is the determining factor, and action is the consequence of intention, rather than having intention without action, as if we are simply “fluttering” like angels.

If we perform an action without intention in which there is nothing, then we act like an animal that carries out commands. That is, a person who performs commands without the involvement of his personal desire is similar to an animal.

Therefore, it is said that “a commandment without intention is like a body without a soul.” As Baal HaSulam writes in the “Introduction to The Study of the Ten Sefirot,” a person must study, at least from a short guide, how to observe the commandments and truly fulfill them. But in addition to this, one must perfect oneself and constantly care about the intention through which you grow from below upward to the state of equivalence with the Creator, to the purpose of creation.
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From the Daily Kabbalah Lesson 3/14/26, Rabash, “Why the Speech of Shabbat Must Not Be as the Speech of a Weekday, in the Work”

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Question: How is the analysis of truth and falsehood carried out?

Answer: In a group, this happens incomparably faster than when a person does it alone. In a group, you instantly see the reaction of your friends, how you relate to them, how they relate to you, whether you give to some extent or not.

Then you understand that you are not giving, but only receiving. In that case you can quickly determine that this is the state of “night,” since the group does not welcome the manifestation of a desire to receive, but wants to see you as a bestower.

With the help of the reaction of the group, you very quickly determine your state and come to a conclusion: are these qualities in you day or night, good or evil, truth or falsehood, sweet or bitter.

But you are not the only one looking at the group. The group itself must also constantly provide you with its reactions, its inspiration, new standards and measuring tools that are constantly changing toward greater precision and greater heights that the group demands from its members.

It turns out that whether you want it or not, the group constantly energizes you and sets you in motion.

Without this, it will take a long time for a person to transition from one state to another. If one is not in a group, if one makes efforts alone, this can stretch for months or years, whereas in a group you can go through it in one day and immediately receive criticism and see what is happening.
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From the Daily Kabbalah Lesson 3/11/26, Rabash, “What Are Day and Night in the Work?”

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Question: How can I correct my 613 desires if I am not familiar with them?

Answer: Of course you are not familiar with them. That is exactly what is called concealment.

However, when I want to attain the goal, when I immerse myself in it head first, at that very instant, disturbances begin to come to me. Let us consider a disturbance that comes to me in its pure form, although in reality this almost never happens.

This disturbance is called my desire that is awakening in me now; it is uncorrected and exists with the intention for the sake of receiving, and I declare that I want to fill it through various external actions. And if, against the background of this disturbance, I nevertheless enter the group and demand greater love for the Creator through work in the group, through love for the friends, then it means that I am correcting this desire.

How do I know what kind of desire it is? What does it consist of? Opposite what exactly does it stand? Why is it one of the 613? What is the difference between them? I do not know this because the answers are found on such a degree that it is impossible to know them. On a higher degree, the same desires will come to me more clarified. But now it is only a concealed desire.

It is like a baby who does not know what to do with his hands and legs, nor how he grows. Later he gradually begins to understand. And then he comes to know better and better how to use his hands and legs as an adult person.

So it is with us. We receive these desires on the zero level (Aviut Shoresh); we do not know how to use them, and we can only perform the same work against their background. Then there will be the first level (Aviut Aleph) of the 613 desires, the second (Aviut Bet), the third (Aviut Gimel), and the fourth (Aviut Dalet). This means that we rise from world to world. The desires are the same, only more clarified, the 613 “organs” are the same, but grow ever larger. However, initially these 613 organs, these 613 desires, emerge as disturbances.

How is one disturbance connected with another, like the organs of the body? I do not know. Why precisely in such a situation, and with what it is connected, I do not understand any of it. I must simply perform the same work against the background of each one of them.
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From the Daily Kabbalah Lesson 2/18/26, Rabash, “According to What Is Explained Concerning ‘Love Thy Friend as Thyself’”

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In the work, a “place” is a place of deficiency.

That is, if a person has some lack, we should say that he has a place in which to receive a filling for the lack. But if he has no lack, it cannot be said that it can be filled, since there is no one to fill (Rabash, “What Is, ‘There Is Nothing that Has No Place,’ in the Work?”).

“Place” is, as Rabash says, that which was created from absence, the will to receive, the creature. That is, the creature is the place in which the Creator is revealed.

When is a person called a creature? When he creates, produces, and gives birth to this place. It does not appear by itself; it must be built from many factors. Initially we are given all the data, all the causes, and all the conditions for building the desire. But the work of its creation is placed upon us.

If we want to build something in the corporeal world, we lay a foundation and begin construction from it. The same is true in spirituality. We must take as a foundation the will to receive, created from absence, which is at our disposal.

As in our world, we learn from great people who pass their experience to us. As in this world, we must exert with great efforts against our desire in order to build something. Our mind loves to rest, and the body prefers to remain at ease, to do only what is convenient and pleasant for it. And in order to do something, we must compel ourselves to make efforts against our desire.

Effort is what we do against the desire. I can jump from morning to night, but this will not be considered effort if it corresponds to my desire. And I can sit still without moving, yet this may be a great effort because it is against my desire. The test here is the dependence on a person’s desire.

Spiritual construction is similar to corporeal construction. We receive desires that are opposite to becoming a place for the revelation of the Creator, and we must correct them so that they become suitable for being filled by the Creator. Our work lies in preparing and organizing the place.

This place is called the soul. While we build it, we pass through 125 degrees, and according to the degree at which the creature stands, the Creator is revealed to it. Then a person becomes a dwelling, a place of residence for the Shechina, a temple for the revelation of the Creator.
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From the Daily Kabbalah Lesson 3/7/26, Rabash, “What Is, ‘There Is Nothing that Has No Place,’ in the Work?”

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What kind of mechanism can be built that would force me to remain constantly focused on changing my inner states? Certainly, it is the group. How can I wake up? How can I build a mechanism within me that will constantly awaken me? I cannot. It is impossible for me to do this.

In essence my body is a desire to receive, a desire to enjoy. If it is in a state of relative satisfaction and it appears that remaining in that state is advantageous to it, then it will simply sit or lie there. This is its nature.

In order to change it I have to build some outer states that I do not sense yet, they do not exist in the body, but they would force it to change.

Now I am nothing but a desire to receive. However, I have to cultivate a specific attitude within myself toward the goal, one that exerts sufficient pressure on the desire to receive that will make it feel uncomfortable and restless unless it is actively moving in the direction of the goal.

Only then will it begin to stir: “I feel bad, what should I do, where can I find something good?” What constitutes “good”? It is going to a bar, a soccer game, a nightclub, or watching a movie. But what is truly good? In every state that my desire encounters, it does not find sufficient fulfillment. Everything is shrouded in darkness until suddenly a light begins to shine somewhere in the distance!

A person has to go through these internal discernments so the desire to receive becomes awakened only toward the search for true pleasure. For that it has to receive sufficient fuel, meaning pressure and the sensation of suffering that will force it to break free from its current state. This pressure forces it to seek the truth, a truth that, once found, becomes a source of profound sweetness.

Furthermore, it requires a supportive environment, a group, to encourage it, to make the path easier, and to carry him along. All of this is not easy. When you begin to build this mechanism and see what you depend on, when you begin to analyze all these states, you reach the realization that Baal HaSulam wrote about in the article “The Freedom of Will.” In summary, it is that there is me and my properties that constantly change; there is the environment whose properties are also changing, and there is nothing else.

I have no power over my “I” and my properties. However, I can potentially change my environment and its properties. I will exert influence on the group and in turn it will influence me. The only force that can influence me is the group. It can bring about my transformation by evoking a sense of shame when it delivers me blows with the realization of how much I need it. I agree to receive blows and the fine-tuning from them, what it takes, provided they steer me in the correct direction.

If a person agrees to it, he is entitled to be placed in the correct group. He chooses a group that will transform him and will apply pressure on him, and he is ready to pay for it with his efforts by serving them in every possible way. Everything comes from the recognition that his only free choice is to choose a group that will put pressure on him and force him to move in the correct direction.

There is no alarm inside of you that will suddenly wake you up so you would change a state. The sensation of deficiency (Hisaron) will not arise from within. It will eventually come, but at such a slow natural pace that your progress will be driven only by means of suffering. Only the group, your immediate environment, can pull you forward. If you have already begun to grasp it, then you can speed up the change of your states.
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From the Daily Kabbalah Lesson 3/11/26, Rabash, “What Are Day and Night in the Work?”

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