In all of reality there is nothing but the Creator and the created being. Why did the Creator arrange it so that creation, man, is not alone, but is surrounded by many others like him, surrounded by an entire world, in which, entangled, and not directed toward the Creator?

If the Creator were standing before me, I would somehow get along with Him. In any case, I would not avoid contact with Him, and even if I did try to avoid it, I would still know that I had no choice, that only He exists, and I must establish contact with Him. He would not disappear from my field of vision.

However, the world is arranged in such a way that instead of the Creator I am forced to deal with all kinds of things: friends, society, the teacher, and books. I need to organize the entire world, my family, my children, so many details in my environment that I only move farther away from the Creator and forget about Him. And even if I remember Him, the environment immediately confuses me, and once again I drift away from the goal.

This is done intentionally so that through my own efforts I will raise the importance of the Creator. If only the Creator stood before me, I would automatically be directed toward Him: There would be no way out, whether I wanted it or not, I would be obliged to establish this connection, and there would be nowhere to run.

If, besides the Creator, there are many other attractions, factors, and causes, and it seems that they are the ones shaping my life, confusing me, appearing more important, as though they give me more pleasure than the Creator, and determining my life instead of Him, then I have a serious problem. In that case, I must organize my relationship with the Creator while being connected with all these things.

This is how the Creator “plays” with me. Wishing to be important in my eyes, He surrounds me with various things, and they confuse me, draw me in, determine my life, as though I depend on them and not on Him. This continues until I clarify that in truth all of this is false, and it is not my wife, society, the world, fate, nations, or the country that governs me.

I come to the conclusion that I must constantly build my relationship with the Creator against the background of these disturbances.

If I constantly place His importance in my eyes above every disturbance that He erects before me, then I undoubtedly become more and more attached to the Creator and gradually draw closer to Him. He already knows which disturbances He can use to strengthen the bond between us.

This process is called working on recognizing the importance of the Creator. In all the obstacles, I constantly see that behind them stands the same one and only Creator. In this way, I build myself and gather strength in order to reach Him. All these disturbances turn into organs and forces for me that become incorporated into my soul.
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From the Daily Kabbalah Lesson 2/16/26, Rabash, “Make for Yourself a Rav and Buy Yourself a Friend – 1”

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Question: Who makes up the spiritual directorate?

Answer: I brought the people in the spiritual directorate together precisely because they have a predisposition to finding a common ground, and none of them wants to stand out. For this reason alone!

They understand that a joint decision is the correct one. And not because it is correct in itself, but because when it is shared, collective, it draws a blessing from above, from the Creator.

In fact, it may be absolutely wrong compared to what some smart students of ours might come up with. But he is alone and therefore, he will not receive spiritual support from above. They, however, are together, and therefore, they will receive spiritual support. In the end, they will win.

There is a saying: “What the young build leads to destruction, and what the old destroy leads to construction.” And this is truly so.

Compared to all the smart people of our world, I am worth nothing. But I say what I think at my level, and it comes true. Why? Because only support exists. Only this support determines and organizes everything.

According to logic, you can say: “This should not be so.” And still nothing will work out for you, while it will work out for me. Therefore, if the spiritual directorate makes collective decisions, the others can safely follow it with their eyes closed. Under no circumstances should lone “smart guys” be part of it!
In my place there can only be a collective, and that is why I chose it in advance.

Question: And how does the upper force clothe itself in this collective in the process of decision-making?

Answer: They themselves do not know. I do this through them by means of the upper force. They have nothing to do with it. It passes through them purely automatically, and that is all.

Who are they? They are at the same level as you, or even lower. What difference does it make?! You can see for yourself, are there special people there? They are simply people who understand that a collective decision prevails over a private one—over any private one! Bring in the strongest, the smartest, the most exceptional, whatever you like, it makes absolutely no difference.

Question: How can one prevent the “smart guys” from seizing power?

Answer: If everything remains as it is now, only with the spiritual directorate in my place, and anyone who begins to oppose is immediately removed from “Bnei Baruch”; let them go wherever they want, in any direction, then our community will continue to exist in the correct form.

Only the collective! No one in my place. No one. Everything stays where it is, everyone remains in their positions. No one commands, no one stands out, and everything in the organization proceeds according to the same hierarchy as now. Only the spiritual directorate leads. No one has the right to make decisions or do anything without it.

Question: But can people argue with the directorate in order to stimulate it?

Answer: No, that is not called arguing, but proposing. And if the directorate finds it necessary, it will accept the proposal. But it is best not to propose anything at all. Who can propose what? The one who proposes must understand who he is.

Suppose we are now preparing for a congress. There may be proposals to organize it one way or another, but only on the purely technical level of this world. Everything that concerns decision-making on a higher level, no.
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From KabTV’s “I Got a Call. The Destruction of Laitman” 9/18/10

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Question: When does the change of intention from Lo Lishma to Lishma (for the sake of the Creator) take place? Does my “fuel” change after the Machsom or do I still operate from the intention “for my own sake”?

Answer: After the Machsom, a person’s “fuel” changes. They emerge from the double and single concealments in which they existed prior to the Machsom and come to the revelation of the Creator. What is the difference between redemption and exile?

Redemption is the sensation of the Creator’s presence, the higher governance over all of reality. But if you do not feel this, then you are in exile (which is actually where you are now). You may listen, think, and imagine Him, but you do not truly feel Him. Therefore, this sensation does not determine the course of your life.

But when you begin to feel the Creator, you feel that there is no other force acting besides Him. And Pharaoh and all the other “characters” are factors through which the Creator determines and arranges everything that happens to you, both within and without. And all of this is so that, through discerning these changes, the single point in your heart may develop. The point in the heart is the beginning of the soul (Nefesh).

Regarding how you reveal that everything happening to you, both internally and externally, is only His actions, it is said: “Two lights, the inner and the surrounding, polish the Kli like water. Thus, the Kli is built.”
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From the Daily Kabbalah Lesson 2/9/26, Rabash, “What Does It Mean that Before the Egyptian Minister Fell, Their Outcry Was Not Answered, in the Work?”

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Question: How can one clearly demonstrate “From Your actions we know You”?

Answer: It is very simple. For example, I see someone performing a certain action. I don’t know why or what their purpose is. I come to them with my mind, because I don’t have their “head,” and only the action is revealed to me. And so, through my desire, my capabilities, my own “mind,” I begin to emulate them in their actions; I want to act together with them.

There are such examples in our world. We see it in education when children gradually become like us, they wish to be like us. In spiritual action, it looks like this: the Creator gives to me, and I want to delight Him, to do the same for Him. By asking Him for strength, I become similar to Him in this action: He gives, and I act toward Him in the same way; that is, I reach a state where I receive His intentions, His “head” (Rosh).

What am I doing, trying to be like Him? I study the material (the desire) He works on, His attitude toward it, the form in which He is revealed in the material. In reality, I progress from bottom to top, from effect to cause.

It is said: “There is no blade of grass below without an angel above, striking it and saying: ‘Grow.’” By understanding the blade of grass, its material and how the angel acts upon it to grow, I begin to know the angel, through the processes he employs.

I associate myself with his actions, I want to be exactly like him, and through this, the same “head” (Rosh) is formed within me. Thus, we become equal in the action he performs.

What is common between us is the relationship to the material He created and the desire He realizes within it. That is, I already relate to my own desires as a laboratory experiment, beginning to separate my “self” from my body and regarding it as the place where we can be similar and merged.
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From the Daily Kabbalah Lesson 2/10/26, Rabash, “What Are the Two Actions During a Descent?”

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People ask why the light that corrects us and returns us to the source comes specifically during the study of the wisdom of Kabbalah and not during simple material observance of the commandments.

In fact, even in the material observance of the commandments, if one performs them with the intention to draw the light, there is light. After all, there is a connection between these actions, like a branch and root. And even those who have no intention to draw the light nevertheless receive a small illumination.

But the light that returns to the source, which has the power to change me, must come from the level with which it is connected. Suppose I study some topic in a book that is being explained to me by a Kabbalist who is now on the corresponding degree, for example in GAR of the world of Atzilut, and from there he explains in what form I can connect with him.

When I open The Study of the Ten Sefirot, I encounter Baal HaSulam as if he were alive because in the spiritual there is no death and no time. When reading The Study of the Ten Sefirot, I hear it as if Baal HaSulam is sitting next to me and speaking to me. Everything depends only on my connection with him. In spirituality everything exists; we only need to establish a connection with it.

Right now he is on the level of GAR of the world of Atzilut, and explains this passage of the text to me. The question is: How can I connect with him, and what do I want to receive from this? That is why this is called the “blessing of the Torah,” meaning what I want to receive as a result of the study. The Torah must bring me a blessing, meaning the correction of the Kelim, the ability to bestow, the quality of Bina.

And if I perform some material commandment, it too is a branch of a spiritual root. But who performs this action in the spiritual? How can I connect with him? This is like a non-living branch and root.

In Kabbalah I am addressed by someone who has attained and lives within his Kli, a person who reached this degree through his efforts, who built this Kli, who made a revelation, and who passes it on to me. But in material commandments, the connection is between the inanimate branch and root, from the world of Atzilut into my world, just through all the worlds. But the worlds are not people, not souls; the connection there is completely different.

I do not deny the branch-and-root connection in material commandments; it truly exists. But you are not connecting with someone who has attained it for you and is now transmitting it to you. It is a different connection; it is connecting through the inanimate or through the souls.

One can connect with spirituality through any phenomenon in this world since everything that exists here comes from there. But the most effective way is the study of the works of a Kabbalist because that soul has attained the Creator and prepared itself to transmit its attainment to me.

There are worlds and there are souls, and the souls are the inner part, the only living part of the entire reality. The worlds are the external frameworks, an inanimate system. And when I connect with a soul that has attained something and transmits that attainment to me, I want to be like him. I contact him as if  he were alive. We have no other means of advancement except to connect with the souls that are above us, that have attained this.

There were even cases when a person had no Kabbalist teacher but still connected with the souls of Kabbalists. There is always a certain type of soul that must teach you and transmit attainment to you. This cannot come to a person simply from an inanimate system.

Even if a person simply takes a book and begins to study from an inner impulse, some messenger (magid) or soul will appear, meaning a special connection will appear.

A book is not just printed pages; it is a person who has already achieved an attainment, meaning a soul that exists at some level of the spiritual world, and transmits its attainment to us.

And the revelation of spirituality without a book is a unique phenomenon that requires a special revelation from above—either at the price of enormous suffering or due to special destiny. This is not the usual path. We connect with the spiritual system and with the Creator through the souls that have already been granted this, and this is called “by virtue of the fathers.”

There were people who revealed the Creator without prior efforts or study, but these are exceptional cases that do not apply to us. We study and advance through the accepted method, the way people are meant to advance. And if someone somewhere in humanity advances differently… anything is possible, but that is an exception to the rule.
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From the Daily Kabbalah Lesson 1/18/26, Rabash, “What Are Torah and Work in the Way of the Creator?”

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In the process of spiritual work, a person reaches a degree where they wants to bury their desire. Not even the desire itself, but the intention. They must understand that it is impossible to come to the burial of a desire if we do not know precisely what we are burying.

What is “burial”? It is when something has died within me and I perform an additional correction upon it.

I do not want to use the intention for the sake of receiving, that is, my desire in the form in which it presently exists within me. For me, it is as if dead, and from my side it is not fit for use. Death is a Tzimtzum, a restriction, upon the desire that I do not wish to use. It is dead to me in terms of use.

But afterward, I gradually begin to discover that this desire could be used if it were the opposite. I begin to perceive its decay, its decomposition, how in its essence it is opposite to the Creator. Ultimately, I arrive at the conclusion that if the desire were truly opposite to its current state, I would be able to use it differently. In its decomposition, I see that the opposite state could be good, beacuse in the decay I discern properties of the “living,” properties of life that could exist there.

Thus, when the desire comes to complete decomposition, the conditions are formed within me to ask for resurrection. I am ready for its change to “for the sake of bestowal.” I ask for this, and then “the resurrection of the dead” occurs.

The desire remains the same, but I am ready for the intention to begin to rise “from the dead.”
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From Daily Kabbalah Lesson 2/10/26, Rabash, “What Are the Two Actions During a Descent?”

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Question: You said that the exit from a state of descent depends on the preparation. Why do they say that it depends on the Creator and not on the environment, the group?

Answer: Why must everything happen specifically through the Creator? Because through that, I become like Him.

There cannot be a single correct action on my part if I do not connect the Creator to everything that happens to me, if we are not fused together, like, for example, two pages stuck together in a book.

I must relate to every state, every determination in actions, thoughts, and intention through the Creator. This is how I get to know Him. This is how I become similar to Him.

In general, my entire effort consists in constantly remaining with Him, regardless of what we go through together. This means: “There is none else besides Him.”
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From the Daily Kabbalah Lesson 2/10/26, Rabash, “What Are the Two Actions During a Descent?”

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“From Your actions we shall know You” is the state in which a person gradually comes to know the actions of the Creator through each of his or her own efforts, in descents and ascents. After all, I want to be connected with the Creator in every state.

It is precisely in the bad states that I begin to understand how He governs me, plays with me, and confuses me. From this, I begin to feel that He is confusing and deceiving, not me, but my desire to receive, through which He accomplishes all of this.

Then I treat the desire to receive like a tool, a vessel, a Kli. There is “me” and the Kli. In that moment, the head (Rosh) and the body (Guf) of the Partzuf appear.
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From the Daily Kabbalah Lesson 2/10/26, Rabash, “What Are the Two Actions During a Descent?”

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Question: Throughout the day, we send each other messages about how important the path and the goal are for us. Everyone is impressed by this, but everyone understands that it is a game. How can we stop perceiving it like a game?

Answer: If we have agreed among ourselves to ignite each other with the awareness of the greatness of the goal, we must understand whether we are deceiving ourselves or not. We are deceiving ourselves; we don’t know the goal; we don’t know its importance.

But we want to “sell” it to ourselves. If someone comes and sells me something, he knows it is deception, but he gets paid for it, so it makes sense for him to deceive me. Here, the question arises: am I so perfect as to know that within me is the evil inclination, an egoism that I must counter with a false image and thereby confuse my evil inclination?

This depends on how honest I am with myself. What does that mean? I am something neutral that wants to advance toward the Creator. I stand between my evil and good inclinations and want to bring my desires, which are essentially alien to me, to correction. As it is said: “I have created the evil inclination” (I did not create it, the Creator did) “I have created the Torah as a spice.” This means that through my actions, I can come to the correction of desires that are foreign to me.

I must see myself as separate from my nature, from my body, from all my desires, and then I will not work on confusing myself by swallowing the lies of advertising, but will advertise to myself. I will “sell” my evil inclination the advertisement that the Creator is great. I must treat my egoism as a third party. And then it will not be a lie. It will truly be in my hands. Don’t identify yourself with the evil inclination as if you and it are the same.

Question: Will I eventually be able to completely separate the evil inclination from myself?

Answer: No, you must work with it. If egoism does not speak within you, who will push you forward? Every time you see obstacles and feel various thoughts and problems directed against the goal and the greatness of the Creator, this is essentially help so that you will search for His greatness.
[353127]
From the Daily Kabbalah Lesson 2/13/26, Rabash, “What Is the Preparation to Receive the Torah in the Work?-2”

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Question: There is a law that if you do not have a spiritual Kli, you will not be given the next degree. Why is the desire to receive increased if there is no correction for it?

Answer: The point is that the desire to receive must be added to you until you can no longer tolerate it! Until you define it as evil!

If you want to be given 10 grams of desire to receive, you will correct it;  if you are given another 20 grams, you will correct the 20 grams.

In this way, you will become a corrected animal, become like an angel. “Here I am, 10 grams for the sake of bestowal. Here I am, 20 grams for the sake of bestowal. Here I am, 30 grams for the sake of bestowal.”

A machine works like that without any recognition of evil!

If you recognize your evil by 20 grams, then by 30, and so on, and correct it accordingly, you will not feel how opposite you are to the Creator! You will not have a state of oppositeness of form, and you will not be able to desire the Creator enough to cling to Him and love Him infinitely. For this, you must reach a state infinitely opposite to Him.

All our development must lead to this. Another 1,000 years, 2,000, it does not matter how long, but you must reach the point where you will hate all your qualities. When you see them in the light of the Torah, you will hate them with immense hatred, like Mount Sinai.
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From the Daily Kabbalah Lesson 1/12/26, Rabash, “The Felons of Israel”

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