You are not alone in any given space, because you, the world, and the environment—your nation, other nations, family—all are necessary for you to take “the teacher, books, and a group” from the positive side and the rest of the world from the negative side, and, based on this, start building a desire for the Creator.

Baal HaSulam writes in the article “The Freedom” that it depends only on you. And only through the environment that you constantly improve do you advance because it influences you. Each time it transmits an ever stronger desire for the Creator to you until it becomes big enough for the Creator to be revealed in it. Then there are no problems: you have a connection with Him, He fills your Kli (vessel).

You cannot fill your desire; only the Creator can do it by becoming revealed inside of it. You have nothing else to fill it with. That is why you must work to ensure you have this desire.

Suppose you are sitting at home, feeling bored with everything; you want nothing, and perhaps it would be better not to go to the lesson today, to just stay at home and relax. When you have such thoughts, you have to pull yourself together, drag yourself into the group, and give all your strength to some work in the kitchen or on a team, engage in something. This is how you bring your desire back.

After all, if you invest in something, while among friends, even if you feel more tired from the work, at the same time, you get inspiration from them.

Therefore, if you feel bored and tired of everything in the middle of the day, immediately think of what you can do to overcome this state. This is called work. Nothing more is required of you.
[354460]
From the Daily Kabbalah Lesson 3/22/26, Rabash, “What Is the “Bread of an Evil-Eyed Man” in the Work?”

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In the “Introduction to The Study of the Ten Sefirot,” Baal HaSulam writes that people strive to enter the King’s palace, and the guards push them away.

Each guard knows whom and how much to push. This is done in accordance with the root of the soul, with the Reshimot (informational genes). Your Reshimot, which obligate you to reach the end of correction, govern these guards, and determine how and when they will push you.

The upper light acts from above and are in absolute rest; the Reshimot in you, that is, the information you received during the descent of your soul from the world of infinity to this world act in such a way that the light that influences you works differently.

But it is not the light that changes; it is only that you feel that its action changes in accordance with the Reshimot that are being revealed. The light itself is like the light of the sun; there is no change in it. It is you who see it now more, now less, now with clouds somewhere, now, suppose through yellow or green glass, and so on. In this way, the changes occur in the Kelim.

So it is with the disturbances. In the end, they are the same forces, although it seems to us that they are something external. The same applies to the inspiration that you receive from the group. You asked whether a person himself increases his point in the heart or attaches to himself the point of a friend. It is the same thing! After all, what do you attach? Essentially, only your own effort.
[354583]
From the Daily Kabbalah Lesson 3/23/26, Rabash, “The Measure of Practicing Mitzvot [Commandments]”

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If a person begins to imagine the system of bestowal as increasingly close and alive, one draws nearer to working in the group to disseminate this knowledge.

Then it becomes easier for the person to agree to enter into a covenant with the friends and to keep it. Everything depends on presenting spirituality as correctly as possible, that is, as the revelation of connections of bestowal between us, among all the inhabitants of this world. This network that connects us will become the reality of the upper worlds, the world of infinity.

Within it, we will reveal forces, and the still, vegetative, and animate levels of nature will no longer be so important to us. They will gradually disappear like the first nine Sefirot, the preliminary stages of the development of the light and the desire. Only the final stage will remain, Malchut, the forces contained in our mutual connection, in mutual guarantee.

This entire network of connections operating fully in bestowal is called the Creator. And then we reveal that “There is none else besides Him,” because this is the only thing that has ever existed, and we all become included in this network, included in the Creator.

However, the relation of man and the Creator is still very far from us. We attain it by building relationships between a person and his friends, that is, between man and man, by constructing a network of connections between us and entering into a covenant. We advance through such work where we must be connected with one another precisely in unpleasant, uncomfortable states. This gives us the opportunity to complement the connection with our own efforts.

It is said: “One should always sell the beams of his house,” meaning he must always be ready to leave his current degree, exit his state, and seek a higher degree. It is called higher because there one is more strongly connected with others, adds more of one’s own effort, and more devotedly adheres to the friends.

And in connection with them, a person finds how to connect to new forces and to reveal new systems within the general system of Malchut.

Malchut is the place where the force of bestowal is revealed, the desires of people whom this force of bestowal, that is, the Creator, connects.
[57840]
From the Daily Kabbalah Lesson 10/16/11, Rabash, “One Should Always Sell the Beams of His House”

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Question:

Answer: If new desires for reception appear in me, and I fall from the degree of my previous connection with the Creator, then now I overcome these new desires, and I acquire reflected light. The greater the desire to receive, the greater the reflected light, and therefore I have a greater connection with Him.

What is the difference between a small and a great Partzuf? It is in the addition of desire and, as a result, an addition of intention for the sake of bestowal in correcting the desire. Then an addition of inner light in the Partzuf appears.

This inner light, which spreads from Peh to Tabur, is called the revelation of the name of the Creator. The general light is called the general name HaVaYaH; it cannot be deciphered; one can only say that its Gematria (numerical value) is 26.

We perceive HaVaYaH as holy names, that is, as the lights NRNHY, which spread from Peh to Tabur.
[354586]
From the Daily Kabbalah Lesson 3/23/26, Rabash, “The Measure of Practicing Mitzvot [Commandments]”

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Adhesion to the Creator is defined as obtaining the property of bestowal.

I often sense that as I utter a few phrases you lose the thread of the thought and become confused; one moment you grasp it (yes) and the next, it slips away again (no). This is what is called effort!

A person persistently searches with their soul, within their mind and heart, for a way to reconcile these things in order to re-establish what one heard, even for a moment. And again, it disappears. It may take hours or days until you build these phrases again. It is necessary to constantly reconstruct them so they would become clear for you. It means that you are analyzing the Kli.

These things are opposite to the desire to receive; therefore, they are very difficult and require tremendous inner effort, strength, energy, and even additional calories. Only if a group awakens in you the importance of this search is it considered that you are searching for the Creator, for this idea, inside yourself.

Only a group can constantly pressure you, demanding you to begin building a Kli. Without this impetus a person would never find the inner strength to do so, save perhaps through the catalyst of tremendous suffering. It is only when you begin to ask about the purpose of life that you begin to search.

If you proceed in the ordinary manner, it will take you years to move forward. But the group can bind you to this path, push you, influence you, awaken you, and ignite you every single moment. If you fail to perceive this influence from the group as the most important thing in your life, if you do not feel it boiling inside of you with the urgency of life or death, if you do not submit to this “brainwashing,” you will be unable to succeed.
[353866]
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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Question:

Answer: When it is about a king of flesh and blood, it is clear If you do not show him honor, he orders his servants to throw you out of the palace. What is meant here?

Praise of the Creator is the intention for the sake of bestowal because without your similarity to bestowal you have nothing to do in My palace. If you do not bestow, you are not similar to Me and by this you yourself throw yourself down from the degree of the state of connection.

Who throws you down? My servants. Who are these servants that I send to you? Disturbances and foreign thoughts. I send them to you so that you will be strengthened in the connection with Me, and you submit to them, and they serve to break the connection between us. This is called that you are now torn away from Me. For in the spiritual there is no “inside” a room and “outside,” there is no space; torn away means distanced. It turns out that the thoughts that were sent to you pushed you away.

But “they raise in holiness and do not lower,” meaning that after you return to efforts, digest these disturbances, overcome them, make a calculation about them, and on their basis renew the connection with the Creator, then these foreign thoughts will become like an additional connection, a force, an additional contact with the Creator. There are no disturbances; it is “help against you.”
[354580]
From the Daily Kabbalah Lesson 3/23/26, Rabash, “The Measure of Practicing Mitzvot [Commandments]”

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Question:

Answer: Our desires are arranged so that in the beginning their intention is reception for oneself, which gives me only the feeling of pleasure and not the feeling of the giver of the pleasure. In order to attain the feeling of the giver, I must make a restriction on the desire, that is, become dependent not on the pleasure but on the one who gives it.

For example if I sit in front of refreshments next to the host, I must reach a state in which the connection with the host will be more important to me than the refreshments. If I succeed, this is called passing the restriction (Tzimtzum). Everything depends on my desire.

If my desire for the refreshments is not very great, then the connection with the host is important to me; but if I am very hungry, then I see only what is in front of me on the plates.

That is, my desire determines what is more important to me: the pleasures or the host. Through my efforts, by various tactics, I must depict a picture in which the host is more important than the food.

The devices, as Rabash says, are the teacher, who gives direction, the books, and the group. With the help of the group, one attains a strong aspiration, a desire, and with the help of the books, one receives the light that correct the Kelim and return one to the source.
[354634]
From the Daily Kabbalah Lesson 3/23/26, Rabash, “The Measure of Practicing Mitzvot [Commandments]”

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Question:

Answer: You come to the group and say: “Friends, you must constantly give me a sense of the greatness of the Creator.” Saying this is not difficult and costs nothing. From your ego you pressure them. They are an external force from which you can demand.

From yourself you cannot demand, but from them you can. “I want you to give me the awareness of the greatness of the Creator.” They begin to give it to you, and then you yield to their influence.

Question: But then  am I again moving toward pleasure?

Answer: Yes, because the group convinces you, since you are built in such a way that you submit to the opinion of society. Naturally, you derive pleasure from joining the common opinion. It gives you confidence, a sense of belonging, but all this is still measured within vessels of reception.

And then you begin to strive after the greatness of the Creator: “It is worthwhile for me to be near Him.” But you do not see these pleasures, because if you did, you would strive for them yourself. Since you do not see them, you need the group to tell you that it is worthwhile.

Gradually, through this, you evoke the surrounding light, which indeed changes you. The action is not performed by us, but we must provide the means for it. The Creator is concealed and not needed by me, yet the group says that He is needed, and it seems to me that it is so. I do not know who He is or what He is, but somehow, I perform an action, according to which the surrounding light comes to me, and it is what performs the work.

Everything is done detached from the desire to receive, which, during these actions, feels nothing. There is no concrete benefit. If someone from the outside asks you: “What do you gain from this?”, you can answer: “Your life is no better.” Or say: “I receive pleasure from exploring reality. I have something beyond your animal level.” But do you have anything tangible? No.

This is a sign that we are advancing correctly without the interference of the desire to receive, until the surrounding light changes us. There is no other way, no other means. Therefore, each time we find ourselves in a kind of despair, we have nothing to be proud of, the end is unknown, and where that Machsom is, is unclear.

On one hand, we accumulate some experience, but on the other hand, it gives us no foundation. And all of this is necessary in order to disconnect the desire to receive from the result, which in fact does not belong to it.

And so, it continues until I become satisfied with the existence of a certain “charm of holiness,” received from the surrounding light. I cannot do otherwise; I want it. The light builds this yearning within me.
[354337]
From the Daily Kabbalah Lesson 3/19/26, Rabash, “Concerning Hesed [Mercy]”

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Question:

Answer: The Kli between us is the relation of one person to another, the glue between them. If such glue exists, it is built from the intention for the sake of bestowal.

How can I “adhere” to you so that we become one Kli? My intention to bestow to you and your intention to bestow to me bring us closer and bind us together so that we become as one Kli.

This intention between all of us must be asked for from above, we must receive the light that will correct us and give it to us. Then, by uniting, we will become one Kli. It is precisely in these intentions of each one toward the other that the light will dwell because these intentions are similar to the light, not the Kelim (vessels) themselves.

The Kelim themselves exist only in order to generate intentions toward one another. This can be imagined as follows: We are all within one Kli, and each of us is Malchut. And if one, in relation to another, works with an intention for the sake of bestowal, then this relation itself becomes the Kli. It is into this that the light enters according to equivalence of form.

Thus, in our Malchut (mine and yours), we never receive the light, since they are vessels of reception. We know that reception occurs in the nine first Sefirot, which are the qualities of the Creator.

If there is a relation between us, then your desires become my first nine Sefirot, and my desires become your first nine Sefirot. In these mutual relations we build the Kli.
[353973]
From the Daily Kabbalah Lesson 3/11/26, Rabash, “What Are Day and Night in the Work?”

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Question:

At one time Steve Jobs and I dreamed of creating a gadget that would make blind people able to see. But now when I enter the subway and see that everyone is sitting with their faces buried in their phones, I understand that we have made all sighted people blind.”

Do you agree that we are a blind humanity?

Answer: We still have to realize that all innovations in electronics are intended only to limit us in sensations, in the perception of the world, in the sensation of life.

I look at a small screen that fits into the palm of my hand, and for me nothing else exists. Through it I supposedly connect with the world. But whom do I actually connect with? With some office, some intermediary that “pushes” everything it wishes onto me. A person has not become free, but more dependent. We are becoming bigger and bigger slaves.

Moreover, with the help of electronics and everything else, many normal professions have disappeared. A profession is not only something that gives people the opportunity to earn money. The most important thing in a profession is that a person feels that they are suitable for coexistence with others. A profession is a method of communication between people. I am a tailor, you are a shoemaker, a doctor, a lawyer, and so on.

It does not matter who or how, but we communicate; we need one another.

And if we will not need one another and will only stare into mobile phones, then it is the same as giving an injection or a pill. People will fall asleep, and all kinds of movies will be spun in their heads, or they will be removed from life altogether.

Question: What scenario is laid down by the upper force?

Answer: This scenario is very simple; it is called “recognition of evil.”

We will be obliged to recognize the evil of our egoistic development and to understand that it leads us into a dead end, and that we must get rid of it, break out of it in a leap, rush away from it anywhere, headlong. I hope that someday we will do this.

For now we are trying to explain this to people. But how much they listen, that is a question. Still, here and there the first shots are already beginning to break through.

Question: That is, will we advance further and further in technologies in order to understand that they will lead us nowhere?

Answer: Yes.

Question: Is that why they are developing?

Answer: No, development must be internal. External development is not necessary at all.

But if we do not develop internally, then external electronic development reveals emptiness, and nevertheless brings us back to the beginning.
[217375]
From KabTV’s “News with Dr. Michael Laitman,” 1/9/2025

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Question:

Answer: Ultimately yes: one must demand vessels of bestowal, to be similar to the Creator. A person must come to such a desire. However, one must not simply demand bestowal.

Even environmental protection groups demand altruism. We, on the other hand, must demand bestowal specifically because it is the attribute of the Creator, because vessels of bestowal are the means to be in adhesion with the Creator. The desire to receive and the desire to bestow are two angels, the right side and the left. So, what, should we just cling to the right side?

I desire to be similar to the Creator and therefore I want to acquire bestowing Kelim. Otherwise, it will be bestowal for the sake of reception. Prayer must come out thanks to the greatness of the Creator. Greatness!

Based on the fact that He is great, all the other things that will come to me will be correct. Even if at first they will be egoistic, the attitude will be correct from the attainment of greatness.
[354443]
From the Daily Kabbalah Lesson 3/21/26, Rabash, “We Should Always Discern between Torah and Work”

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Question:

Answer: We advance from the intention “Lekabel al menat Lekabel” (to receive for the sake to receive) to “Lehashpia al menat Lekabel” (to bestow for the sake of receiving), and further to “Lehashpia al menat Lehashpia” (to bestow for the sake of bestowal), and then to “Lekabel al menat Lehashpia” (to receive for the sake of bestowal). These are the stages of advancement.

If you enjoy what you are doing, then the question is: What kind of enjoyment is this? Are you using it as energy, as “fuel” for the work (otherwise you will not be able to do anything) or is the enjoyment your ultimate goal?

Is enjoyment a means or a goal? If enjoyment is only a means, then of course you need it, otherwise you will not be able to move forward at all, since from the very beginning your entire structure needs energy, and such enjoyment is the “fuel.”

Therefore, you ask the Creator: “Grant me the possibility of performing an act of bestowal.” Yet implicit in the words “give me the possibility” is the request: “Allow me to derive pleasure from the act of bestowal in such a way that I do not do it for self-enjoyment, but only so that the enjoyment will allow me to perform this act.”
[354446]
From the Daily Kabbalah Lesson 3/21/26, Rabash, “We Should Always Discern Between Torah and Work”

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The body of the soul includes 248 positive commandments, 365 prohibited commandments, and 7 commandments of the sages (De Rabanan, from the word “Rav,” great), which are an addition to the 613 regular commandments.

Until we cross the Machsom, we do not know a single commandment because we are in darkness, in concealment. We do not know what we are fulfilling, with which desire we are working, or by means of which desire we have a connection with the Creator. The Creator is revealed within desires. If He is concealed, it means the desire has not yet been clearly revealed in me.

I do something, but I do not know what I am doing. I have a point in which there are 620 desires. What can I do with them? I do not know. They appear to me as a point. Therefore, it is written that since you do not know what to do with them, in which particular desire you are now acting, then “whatever is in your power to do, do.” And whether I do it for the sake of reception or for the sake of bestowal, it is not important. Exert effort!

This continues along the whole path until we cross the Machsom. As I approach the Machsom, I begin to feel the particular desires I am in, even in the smallest form; this is still called “the growth of a person in the mother’s womb.” But certain awareness already exists.

What awareness does an embryo in the mother’s womb have? We say none at all, but it does exist! It is still a foreign body found in the body of the higher.

In exactly this measure, a person feels his existence in the world of the Creator, in the Creator Himself, within Him. We, in our present state, cannot point out even a single commandment precisely. Our commandments are our various efforts that we make in order to come to some degree of similarity to the Creator, to connection with Him, to His revelation.
[354648]
From the Daily Kabbalah Lesson 3/23/26, Rabash, “The Measure of Practicing Mitzvot [Commandments]”

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Question:

Answer: First of all, a person must act. As it is said in the “Preface to The Book of Zohar”: even commandments without intention purify the body, but on the level of Nefesh de Nefesh.

What does commandments without intention mean? It is when a person like you wants to reach the goal but does not know by which actions exactly.

It is said that even simple commandments, that is, various corrections of desires without the intention for the sake of the Creator will help if you try to come out of the inanimate (Domem) state. This state is characterized by a lack of understanding and absence of sensation as if you do not exist at all.

Question: But must a person ask himself what he is doing this for?

Answer: When you act without knowing why, you are like a small child. He looks at his father and repeats the same actions after him, without knowing why he is doing them. This is called the “monkey” instinct. In fact, this is the most correct learning when the small one wants to become similar to the great one only through actions.

“From Your actions we shall know You.” From the fact that a person performs these actions, he begins to understand the mind, the plan of the upper, why He does this. Then the lower one begins to receive this mind. Even in this world you never know the next degree in advance, its plan or how it works. You see only its external form, that is, how it acts on you.

It has other Reshimot, other intentions that you do not touch at all and about which you have no idea. Of course, you cannot act as it does because you do not have such Reshimot, screens, and forces. And nevertheless, if in your state you try to do everything as it is done there, despite the fact that you have no desire and no Reshimot, this will mean that you want to become similar to the upper.
[354643]
From the Daily Kabbalah Lesson 3/23/26, Rabash, “The Measure of Practicing Mitzvot [Commandments]”

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Comment:

My Response: We are not speaking about your current ability to control it, but about the state you must ultimately attain. You must reach a state where your attitude during the study of the Torah is under control, rather than simply reacting impulsively like weeping if you suddenly feel pain or laughing if something strikes you as funny.

Before you come to study, you must arm yourself with everything necessary so that your study will be beneficial for correction and advancement; otherwise, it is worth nothing.

It is said that there must be a “prayer before the prayer.” It is written in the Gemara that in the past, people would sit in concentration for two hours before the evening prayer, in order to focus their intention before uttering the prayer. This refers to matters of a very exalted spiritual nature.
[354420]
From the Daily Kabbalah Lesson 3/21/26, Rabash, “We Should Always Discern between Torah and Work”

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Question:

Answer: To prepare for this state, one must arm oneself with a desire, a lack.

You see that everything is simple: light and Kli, clothing and inner part, desire and fulfillment. Both corrections and fulfillments come through the light; therefore, our entire life must depend on the light.

There are two types of influence in the light: correction followed by fulfillment, depending on what you want to be connected with, what you prefer, what you want from its action upon you.

It is very simple. When we speak in this way, a person stands before decisive actions: either yes or no.
[354428]
From the Daily Kabbalah Lesson 3/21/26, Rabash, “We Should Always Discern between Torah and Work”

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We should discern between righteous and wicked in terms of the action, and righteous and wicked in terms of the intention. In terms of the actions, the righteous are the Ultra-Orthodox and the wicked are the secular. But with respect to the intention, righteous and wicked go by a completely different order. In other words, in terms of the action, both are righteous. But with regard to the intention, there is a difference: Righteous are those who work for the Creator, and wicked are those who work for themselves. However, in terms of the work, both are righteous (Rabash, “Why the Speech of Shabbat Must Not Be as the Speech of a Weekday, in the Work”).

A Tzadik, a righteous one, is one who fulfills the Creator’s will. Therefore, in regard to the inanimate, the vegetative, and the animal levels, there are no questions; they are all righteous. For example, fish in a fish tank are one hundred percent righteous: nature acts on them, and they fulfill its directives one hundred percent.

At the same time a person cannot be one hundred percent righteous. The Creator gave him a certain level of freedom, and in the degree of this freedom a person does whatever he wishes.

If he fulfills the Creator’s desire to this measure with his effort, with his desire, then he is called righteous. If he does not do that, then he acts as though in the opposite way, and he is called “wicked.”
[354096]
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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If I have a desire to bestow to the Creator, must I actually give something or is the desire itself sufficient?

My work is to move from the absence of desire to a state in which it appears within me. Once I acquire the desire, I have nothing more to do. Everything is complete. The desire is the Kli (vessel), and if I have a Kli that works in order to bestow, that is enough; I have done my work.

How do I come to the desire to bestow to the Creator? Where do I get it from? It is said that initially a person is given a point in the heart. Without it, you are simply an animal. But if this point is given, meaning a desire to attain spirituality, then you must do everything else yourself.

This is possible only through the group, the books, and the teacher, that is, through external means at your disposal, through life in this world. There is nothing else. From above, you are given a spark called the point in the heart, and with this spark you must rise higher and higher.

How can this be achieved? Nothing more will be given to you from above. But we have built a system called “this world” around ourselves. And then, by the fact that within your circle there are books, a teacher, and friends, you can use them and move forward. So the spark is there, the environment is there, the goal is clear. Bon voyage!
[354457]
From Daily Kabbalah Lesson on 3/22/26, Rabash, “What Is the ‘Bread of an Evil-Eyed Man’ in the Work?”

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We must develop awe as the foundation for all our actions, beginning from the animate state, with animate awe.

Even a tiny insect searching for food experiences suffering. Anything that is not completely fulfilled and has not reached the end of correction suffers. Every desire suffers—no matter what kind: still, vegetative, animate, or human.  A desire that is capable of developing an attitude of awe and then love within itself is called human.

Therefore, we must not be ashamed to begin with ordinary awe. See how the Creator corrects us: He sends us enemies, haters, death, illness, and other sufferings until we begin to ask: “What is the meaning of our life?” This is truly a simple, low, animalistic question, but it is precisely from it that we begin.

A person begins to ask: “Why do I suffer?” What could be simpler than that? So it is with awe: awe for my state, for my life, for fulfillment, for security, for everything.

But to begin working with this awe, to transform it into the highest stage, love, is the work of a human being. Otherwise, one will be placed into such states that… . Awe obligates.
[354751]
From the Daily Kabbalah Lesson 3/28/26, Rabash, “What Is, If He Swallows the Bitter Herb, He Will Not Come Out, in the Work?”

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Question:

Answer: Because you are not on yet at this level of the desire’s development. Right now, you are like a small child who looks at a grown-up and does not understand what he wants from him.

Suppose there is a desire in you that we will designate as circle A. And within me is also a desire that we will designate as circle B. These two circles must be aligned with each other so that a shared segment is formed between them.

This common segment is the overlapping parts of your circle and mine; its nature must be such that I do not perceive myself and you within in and you do not perceive yourself and me; rather, we perceive a third entity, something shared, detached from our other desires, which we are unable to connect with one another in this way.

This is a desire of the next level. It is above than our current other desires. Through it I can enter into the other person. That is, the common segment, detached from our individual selves and representing the place where we exists within one another, is precisely that field, that desire, in which the Creator is revealed.
[354259]
From KabTV’s “I Got a Call. Klipa” 10/9/10

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