Question: Suppose that right now I am about to draw the surrounding light. What is this thought that I must have:? It is “to become similar to Him”? Do I rely soley on thought?

Answer: How can one know what they must correspond to? On the lower degree you will never know what the upper one is; this is impossible. If you knew, then that knowledge would hold you on the higher degree. Such is the nature of the spiritual realm, wherever you are capable of existing, is where you are.

The spiritual world does not operate like our world where I might conceptually “be” in some place even though I have not physically arrived there yet, where I simply buy a ticket and go. In the upper world there is no such thing! Even as you ascend spiritual degrees, you will never be able to know with certainty what the next higher degree is, because you must rise to it “in faith above reason.”

To be similar to the upper one means becoming more spiritual, more bestowing, more perfect, thinking less about yourself and striving to correspond more fully to the upper one. In accordance with this, picture any images and forms.

If this is not enough, ask that you be given an understanding of the upper one for the sake of becoming similar to Him. This is called “the light that returns to the source” when you ask for the revelation of the Creator, not in order to enjoy it, but in order to correct yourself by means of it.

It is permitted to ask this, that is, to demand correction instead of pleasures, so that the corrections themselves will be our fulfillment, will lead to connection, to adhesion. “The reward for a commandment is to know the one who commanded.”
[354425]
From the Daily Kabbalah Lesson 3/21/26, Rabash, “We Should Always Discern between Torah and Work”

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Question: How can one convince the friends to advance?

Answer: I simply convey my joy and energy to them in an artificial way. I come and see that everyone is sitting there dejected, myself included, but, let’s say, I turn on the radio, and it starts playing; after all, it doesn’t care, it is at the inanimate level.

Even though the friends are at the animate level, this inanimate level can set them in motion. We see that this is indeed how it works.
[354369]
From the Daily Kabbalah Lesson 3/19/26, Rabash, “Concerning Hesed [Mercy]”

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Why is a point of bestowal, called Israel, the desire to receive, added to our heart? Is it added in order to increase it from its minimal magnitude to one hundred percent? It grows only on the “flesh” called the will to receive.

This is a point of Bina, and the whole heart is Malchut. You must connect the heart to Bina in order to attain reception for the sake of bestowal.

All the degrees are built on that “flesh” that you receive from the Klipot, from your desires. Obstacles come to you from these desires, subsequently you re-enter the realization of the greatness of the Creator and restrict your will to receive. For this, you elevate the realization of the greatness of the Creator above that desire, and build it like a head (Rosh) above the will to receive. Excellent, you have successfully performed an “entry.” And immediately you fall and forget; this is called an “exit.” Our entire spiritual path consists of such “entries” and “exits.”

What does it mean that you “fall”? It means you receive the next desire to receive. And once again, upon this new desire you must build the realization that “Israel, the Creator, and the Torah are one” again; this aspiration toward the greatness of the Creator must rise above your desire to receive.

And again, this helps you build a degree where the realization of the group is above everything. You humble yourself before the group in order to establish the correct attitude and not deviate from this line. And each time, it is work.
[353909]
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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Awe before the Creator is not an animalistic fear for oneself, for one’s corporeal life. It is directed in the opposite direction; it arises when a person stands in solidarity with the program of creation and the purpose of creation, and wishes to bring them to fruition, regardless under what conditions.

The main thing is that one becomes imbued with this idea; consequently, it becomes the most important thing in one’s life, despite any disturbances.

The fact is that it is upon this sense of awe that we build our relationship to the spiritual world. After all, we are created beings, which in Hebrew means “those who are outside the spiritual world”; meaning, we do not yet reside in the true spiritual world.

Precisely because we are outside the upper world, by revealing it we are able to completely attain it, and at the same time remain created beings who achieve equivalence with the Creator. It turns out that we consist, as it were, of two opposing element drawn from all that exists.

Therefore the awe that subsequently arises in us is no longer the fear for ourselves that existed at the beginning, but awe about how I can truly realize the program of creation and exist within it in such a way that it bears absolutely no relation to my self-interest. This concept is so sublime and beautiful that it must be in absolute detachment from everything and exist by itself.

Question: Why is there such a large number of animalistic fears, about 800 types?

Answer: The fact is that within us there are only 613 desires, and this means 613 kinds of fear, according to the number of our desires that may remain unfulfilled. And of course, there are also derivatives of them when several desires together and separately divide and connect with each other.

A person is a being who constantly fears that he will not be fulfilled. The more he fears, the more dangerous he becomes. All the actions of gangsters, villains, thieves, and murderers stem from fear, not from self-confidence. Their confidence is only a facade, a means to mask their underlying fear; otherwise they would be calm.

A person who is confident in himself does not move. It does not matter to him what happens somewhere, somehow, with someone; he is absolutely self-sufficient. But any active person acts out of fear.

Kabbalah, the only wisdom that speaks about this, says that fear is useful and good, but only when you redirect it from yourself to others, so that you have fear that you will not be able to fulfill them, to bestow to them.

Thus, 613 fears turn into 613 forms of awe, into 613 commandments (Mitzvot). Otherwise one cannot escape fear because everything is based on the desire to be fulfilled, on the desire to receive, since desire is the entire matter of creation.

Therefore, when you look at all the so-called heroes, you understand that subconsciously they are driven by fear.
[193931]
From KabTV’s “Secrets of the Eternal Book” 6/1/16

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Question: How many forces exist and can interact with each other?

Answer: An infinite number. What we divide into 125 degrees can be subdivided further and further, endlessly.

We see that all of humanity, having gone through its cycles for, say, one hundred thousand years of existence, has not even yet reached the corridor leading to the spiritual world. And how many different states such a huge mass of people has gone through during these hundred thousand years—every minute, every second?

We cannot even imagine what we are actually dealing with. But in spirituality, it is simpler, because the lower degree, with all its diversity, enters the higher degree as a single element.

That is, all of inanimate nature is considered one unit relative to the vegetative, all vegetative nature is considered as one unit relative to the animate, and all animate nature is considered as one unit relative to the human.

And all of humanity is considered as one unit relative to the divine. Therefore, there is no complexity. On the contrary, everything becomes more and more simplified.

Question: Why is there specifically such a gradation of inanimate, vegetative, and animate levels?

Answer: This comes from the four stages of the expansion of the direct light. The beginning of the light’s influence on the desire, when the desire still does not feel itself as existing, is called the letter “Yod” or the first stage of the development of desire. Then comes the second stage, when the desire already begins to feel itself. After that come the third and fourth stages. In the fourth stage, the desire begins to feel the Creator. This fourth stage is called man (in Hebrew, Adam, from the word “Domeh,” meaning similar to the Creator). That is, the desire in the fourth stage feels the Creator and thereby gains the possibility to become similar to Him.

From the first perception of the Creator until today, 5,786 years have passed, that is, from the moment when Adam first sensed the Creator. This moment is called the Jewish New Year (Rosh HaShanah) and is considered the date of the first contact of a human being in this world with the Creator.
[353709]
From KabTV’s “I Got A Call. The Truth About Reality” 10/8/10

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Preparation to the Lesson

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1st part of the Lesson — Writings of Rabash, Article 11 “What Are the Two Discernments before Lishma? (1988) (4.15.2002)

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2nd part of the Lesson — Writings of Baal HaSulam, “Study of the Ten Sefirot,” Vol. 6, Part 15, Item 7 (4.13.2016)

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3rd part of the Lesson — Writings of Baal HaSulam, “A Speech for the Completion of The Zohar“

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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.
[353742]
From KabTV’s “I Got a Call. Difficulties of Translation” 9/12/10

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Question: Is the Creator infinite energy that is inconceivable to our imagination?

Answer: It is possible to say it that way. But in principle, the Creator is the quality of bestowal, of emanation. If a person acquires such a quality, then the Creator channels His force into the world through the person, and the person becomes an extension of the Creator.

Question: What does it mean “to bestow to the Creator?”

Answer: You cannot bestow anything to the Creator. That category is absolute perfection.

Question: And what does it mean “to be a conduit of the Creator in this world?”

Answer: It means trying to convey this method to others. As they gradually master it, they too will become conduits of the Creator, the upper light will pass through them, and they will come to perceive themselves as the Creator. By becoming similar to the Creator, a person becomes a conduit of His energy to others.
[226127]
From a Kabbalah Lesson in Russian, 1/21/18

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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.
[353959]
From the Daily Kabbalah Lesson 3/11/26, Rabash, “What Are Day and Night in the Work?”

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