Question: A person is governed by desires. How can we make the desire for the Creator the greatest desire?

Answer: Suppose I have to choose what I am going to drink. The doctor has told me that it is good for me to drink a medicinal tea. If I believe him, then I will drink the tea. Besides, the Torah says that a doctor has permission to heal. Perhaps this tea is not tasty. I may not like it and feel no “taste of life” in it at all. Yet I drink it and enjoy it because I feel the light of my future health, for I believe it will come! In other words, I myself determine what is pleasant for me and what is not. This medicinal tea becomes more enjoyable to me than ordinary tea, even the finest variety.

From this example we see that all we need to do is ascribe importance to the Creator. We are capable of giving importance either to ourselves or to the Creator. This is the only thing we can do.

Question: But what if I have no taste for the Creator?

Answer: That does not matter at all! Enter a certain society and constantly listen to what the people there are talking about. Disconnect yourself from everything else! Turn off the television, do not watch football. Listen to what is being said in the group.

Of course, this alone is still not enough. You must work together with the group and make your own efforts so that the opinion of the friends becomes important to you. You need to unite with them in such a way that their thoughts will carry weight for you.

After all, you listen to what your children say. It is important for you to know what they think of you. I know this from my own experience. For example, the day before yesterday my daughter told me that she wanted to start driving lessons. I answered that I did not have the money for it. The very next day she booked the lesson! So yesterday, after the night lesson, I rushed home so that I could give her the money in time. It was so important to me that she would be able to pay for the lesson.

Would I have done that for someone else? I do not know. Just for anyone? Of course not. That person would have to be just as important to me as my daughter. But for that to happen, I would have to work on it. It does not come by itself. For this, I would have to invest in that person as much as I have invested in my daughter over the past twenty years. For twenty years I have been giving, giving, and giving to her. And now I see that everything I have invested is within her, it all came from me.

If a baby were taken away from its mother immediately after birth, then despite everything, in the end she would forget about the child. Everything depends on how much has been invested.

As for my daughter, yesterday I simply could not calm down. I kept thinking that she had already booked the lesson and how uncomfortable it would be for her to tell the instructor that she did not have the money and would pay later. That is why it was so important for me to get the money to her in time. And when she thanked me, what great pleasure I felt from it! Can I relate to my friend in the same way? It is not so simple.
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From the Daily Kabbalah Lesson 7/5/26, Rabash, “What Does, ‘Everything that Comes to Be a Burnt Offering Is Male,’ Mean in the Work?”

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Question: How can I not see the greatness of the Creator and feel the Shechina in the dust and at the same time understand that the Creator must be great when I’m in a state of caring only for myself?

Answer: How can these two sensations exist simultaneously? Why not?

You ask how you can have such a state when you look at what is happening inside you and see that, on one hand, you hate the Creator, do not love Him, despise Him, He is nothing for you, and you think only about yourself, but on the other hand you already begin to realize that this is a state of shattering and ruin and that the Creator is great, real, awe‑inspiring and everything else, yet in you it is the opposite.

How can one hold these two sensations inside? Together they build the feeling in us that is called the recognition of evil; it is when I see who He really is and how I perceive Him in the opposite form. This is possible because we receive this sensation by means of the light descending from above, which shines in the form of surrounding light.

It can shine for me even though I am not in equivalence of form with it. Then I see my Kli: how it thinks only about itself, nothing nothing in this life concerns it other than its own self-interest, and I see the light, as it were, opposite this Kli. There the Creator is great, eternal, and perfect, and I do not care. This state, resulting from the two opposite states of the Creator and the creation, is built in me because the surrounding light shines from afar into my egoistic Kli.

In our world you do not encounter such a state; we are not opposite to some phenomenon. I can think that a person is bad, and a moment later that he is good. But when I now think well of him, I can only remember that a second ago I thought otherwise. Yet to think at the same time that he is bad and that in truth he is good ,that does not happen because everything takes place in one Kli, in one awareness.

In relation to the Creator, this does not occur in one awareness, in one Kli, because we are in a process where the Kli has not yet been corrected, and from the Creator the surrounding light comes to us. The result is a state of oppositeness,” two distinct forms (reception and bestowal [reception in me, bestowal in Him]), existing as if on two sides of the Machsom (barrier).

It is only because of the Machsom the surrounding light shines for me and provides this awareness, within which MAN is built. MAN is, essentially, the tension that exists in me between how I relate to myself and how I relate to the Creator, according to what I am and what the Creator actually is. It is the critical examination of these perceptions that generates MAN within me.

This constitutes a request for correction, a desire for my will to receive to be directed to the Creator to the extent that the surrounding light gives me this understanding. The will to receive by itself will never want this, no matter who stands opposite it. It is like Pharaoh, opposite whom the Creator can stand, but he says: “Who is the Creator that I should obey His voice?”

Here there must be an awareness that serves as an intermediary between the two: whether it is a person’s state of Lo Lishma or the group (it does not matter in what form we speak of this) that connects these two sides.
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From the Daily Kabbalah Lesson 7/23/26, Rabash, “What Is, ‘Anyone Who Mourns for Jerusalem Is Rewarded with Seeing Its Joy,’ in the Work?”

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Question: How do you prepare for sensing spirituality?

Answer: According to the correction of the Kelim, we receive a filling that gives us a sense of the Creator. The Creator fills a person and “clothes” Himself within them; this is what a person feels. Preparation for this is the preparation of one’s senses, one’s Kelim.

For example, I do not hear well, so I have to buy a hearing aid. I cannot see well, so I need to buy glasses. If I cannot distinguish taste, maybe I should rinse my mouth. To taste sour, I need to rinse away the taste of sweet.

We need to sharpen our senses somehow. If I feel sleepy, maybe I should have a cup of coffee to perk myself up. I want to be sensitive and expand my range of sensations.

It may be worth listening to a certain melody. Sometimes you shed tears before me, but I laugh at you, and sometimes I cry from what I hear from you. It all depends on the preparation of one’s feelings.

We are in the highest corrected state, the final correction. But due to the blurriness of our Kelim, we feel only a small part of this state, even its opposite, and curse our lives. All we need is to correct our sensory organs. This is our work.
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From the Daily Kabbalah Lesson 7/3/26, Rabash, “What Is, ‘There Is None as Holy as the Lord, for There Is None Besides You,’ in the Work?”

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The Creator, the upper force that plans to bring creation to a good state, intends to elevate it to His own degree, to the very best, highest level, that is, to make the created being into a Creator.

The difference between them lies in the awareness of one’s state. A person is required to become consciously aware of the state in which he or she exists, and to rise from a complete lack of awareness of spirituality, which is entirely concealed from us.

What does it mean that it is concealed? At present, we think that spirituality probably exists, but we simply do not perceive it, and this seems to mean that we are in a kind of unconscious state.

However, we do not even perceive that yet because one can feel unconscious only when one knows what it means to be conscious. We do not yet have that awareness, but somehow we are beginning to sense that something like this does exist.

A person must independently reveal this deficiency, what is missing between themselves and the Creator. If they reveal it on their own, it means that they have built their own Kli and understand what it means to exist on the Creator’s degree instead of remaining on our animate degree, which in spirituality is called “below existence.” There is the Machsom (barrier), and what is below the Machsom is considered as though it does not exist at all.

Therefore a person has been given every kind of force (both for and against) and free choice that is solely for advancing in this one direction. If you knew all the qualities of your soul, all the laws of nature surrounding you, who you truly are, and what true reality is, you would see that you are an absolute robot. There is nothing you can determine for yourself except one thing: to advance toward becoming similar to the Creator.

Apart from this, everything else has been planned and predetermined in advance; there is no choice involved, nothing left to chance; everything operates like clockwork. But advancing in order to become similar to the Creator is precisely where free choice exists—only there. If you deviate even slightly toward connection with anything else, there is no free choice anymore. It exists only for this purpose.
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From the Daily Kabbalah Lesson 7/6/26, Rabash, “When Should One Use Pride in the Work?”

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Talks about the Steps of the Ladder, Part 191

Why Is It Not Always Possible to Understand an Action or a Thought?

We never know why we acted one way or another, why we are tossed from thought to thought, from state to state, because these all depend on the inner structure of the soul. We must scrutinize this desire now, afterward another desire, following the structure of their soul. We do not know with which souls and in which matters we are connected within the structure of Adam HaRishon. We do not know ourselves, all the more so we do not know the souls with which we are connected or the type of connection. There is no way for us to know this based on the physical bodies of the people connected to us.

Therefore, various situations and states are brought to us that appear to us as coincidences, because if we were to see the structure of the entire Adam HaRishon, from within it we would know what we must do now, what we will do in the next moment, and what will be given to us in the future.

For this reason, Kabbalists give us simple advice on this matter, in every situation we find ourselves in, do not calculate with the other souls how to act. We are in a body, and even the body does not need to think about how all the cells in the body operate at every moment, how each cell is planned and functions in order to know how it should act. In the end, the body indeed operates as it was designed, as a closed system with all its parts, even the smallest one, but we are not at the degree where we can recognize this. In our present state we are completely incapable of comprehending it. Only later, at the end of correction, when we are included in this system without any disturbances, does the entire structure with all its functions become revealed.

Therefore, the most correct and simple general advice given to us is that we, our action, and our goal must be one. We descended from the root where we were adhered to the Creator. Who is the Creator? The Creator is all the other souls we are incorporated in, and all together they receive the upper light within them. This sensation within us is called “the Creator.” We do not know what is outside us. Outside us is His essence. What we receive in connection with all the other souls in the corrected state at the end of correction in our root, is called “the Creator.” “From Your actions we know You.” We know Him through our sensation. We need to long for this from within the action we now perform. If we constantly push ourselves in this way, pressing only on this point, then in the end we will reach it in a precise manner.

It is impossible to give someone this entire great program so that before performing even the smallest action they would understand it fully and wisely in complete control, that they would understand it from beginning to end. How could we know the entire system in advance before we are adhered to all the souls, with all the parts of the system, as one structure? Therefore, we are given a solution. If we wish to be included in this system as good and active parts, we must intend that we, our action, and our state of adhesion with the Creator will all be one. We must already now want to be at the end of correction as we imagine it, to want to realize and create the state of the end of correction.

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Preparation to the Lesson

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1st part of the Lesson — Writings of Rabash, Article 36 “What Is, ‘The Children of Esau and Ishmael Did Not Want to Receive the Torah,’ in the Work?” (1990) (8.2.2002)

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2nd part of the Lesson — Writings of Baal HaSulam, “Study of the Ten Sefirot,” Vol. 1, Part 1, Chapter 1, Item 3

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