Question: In Rabash’s article, “The Klipa [Shell/Peel] that Precedes the Fruit,” he speaks about receiving Kelim (vessels), whereas our greatest work should be in the realm of bestowal. How should we understand this?

Answer: Rabash’s article speaks about how to increase the receiving Kelim, and how they are given to us from above. After all, initially our receiving Kelim are inadequate even for receiving pleasures in the corporeal world, let alone in the spiritual world.

An ordinary person does not even have developed desires for corporeal pleasures. Are his desires rich and vivid? Does he really want to earn more money, become great and famous, enjoy food and sex, live in a palace? How many such people are there?

Why, as a rule, is a person satisfied with little? The desire to receive does not want to experience suffering, and therefore, according to a person’s capabilities, it does not allow him to desire more than he can attain.

If we continued this way, we would constantly descend lower and lower, because the desire to receive generally operates in such a way that I seek peace and quiet. The Creator wants to bring all of humanity to the goal, and for this we need Kelim of infinite capacity. But if there were no development from above, we would not develop at all.

We would increasingly enter a state of dormancy and lack of movement, until complete inactivity. It is only because we have Reshimot (informational records) from the entire path that the soul went through from above downward, and these Reshimot are within us and constantly awaken in order to be realized, that each time I desire new and different things: one thing, another, a third —“I want, I want, I want… .”

Therefore, if this is simply an ordinary person, and the surrounding light does not particularly influence him because he does nothing to draw it, then until the light begins to act upon him, the person simply develops “on his own.”

Nevertheless, look at the difference between the development of humanity before the twentieth century and throughout the twentieth century. What a difference in everything! New technologies, a new way of life, revolutions, everything imaginable. There were two world wars. Wait, you will see what else is going to happen now, in the twenty-first century. It would be better if we did not have to witness it.

And all of this is because of the Reshimot that compel and push a person forward. But for someone who has entered our path and begun to draw the surrounding light toward himself with greater force, the Reshimot are realized very quickly, not over 20 to 30 years, but within one or two days, and even less! It only seems to us that this cannot be so, but that is precisely how it is. It is a fact.

Look at what 2,000 years are compared with a single twentieth century! They amount to nothing. The same is true of our one day compared with another person’s 30 years of life. What does an ordinary person usually do throughout his life? Practically nothing. But what about us? How many nuances do you consciously work through in your perception of the spiritual?! You do not know. Your minute (or even less than that!), can be equivalent to someone else’s entire lifetime.

And now the question is how to accelerate this even further. We do not understand to what degree the spiritual is incomparable with the corporeal. If, over the course of 30 years, you work intensely so that one second becomes like a thousand years, then there is a possibility that you will complete this life well. Now do you understand how much greater the spiritual is than the corporeal? By an infinite number of times.
[360040]
From the Daily Kabbalah Lesson 8/4/26, Rabash, “The Klipa [Shell/Peel] that Precedes the Fruit”

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Question: What does “we will do and we will hear” mean?

Answer: “We will do” means performing actions above reason, and then “we will hear,” meaning we will receive correction, after which we will be able to hear in the Kelim of Bina what the Creator actually wants to tell us. But before performing the action, before creating the Kli, it is impossible to receive lights and understand what it is about.

You want to feel spirituality, to do something in spirituality, but you are told: You do not have the Kelim (vessels) for this. What does it mean that you do not have Kelim? You do not understand at all what spirituality is. It only seems to you that you want it. Spirituality is completely different from what you imagine it to be.

It is like saying that you want a glass of water, when in fact you want not ordinary water but Coca-Cola, only you do not know what it is actually called. We do not know what “for the sake of bestowal” means.

Spirituality means that there is no “me.” My “I” is completely annulled; it works with another person’s desire and serves only them. This is called spirituality. Do you want this?

Even if you try to imagine it to the extent that your degree allows, you will see that you do not really suffer from not having it, and a moment later you will abandon this thought and never return to it.

It is said: “We will do and we will hear.” Even if you do not yet want spirituality, but strive to attain it, first you need to undergo correction for the sake of bestowal. This is called an action: “We will do.”

Of course, it is not you who performs this action, but the Creator, yet you must make a certain effort, and in return you will receive something opposite to your egoistic desire. But not what you asked for, what you wanted and intended to receive. You could not even imagine that this is what you would receive.

But this does not mean that He is deceiving you. According to your Kelim and desires, you make efforts, wanting to swallow both this world and the future world. You want all of this, and suddenly He gives you something completely opposite; He erases all desires for both this world and the future world within you, and makes you completely different.

However, this does not mean that He is making some deceptive maneuver. It is simply that at the end of the path, you yourself want Him to correct you, as it is written: “And the children of Israel cried out.” For you no longer identify yourself with your desire to receive, but truly want Him to correct it.

You see that you have nothing else, but the point in the heart has grown so much against the background of the desire to receive that from it you can already judge your desire to receive, and truly want it to change.
[361450]
From the Daily Kabbalah Lesson 8/30/26, Rabash, “What Is, ‘He Who Is Without Sons,’ in the Work?”

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Question: When studying Kabbalah, we look at the final goal, rather than at the middle of the process. If the final goal is a state in which I want to run away from myself and no longer think about myself since all my desires bring me suffering, then why, in the middle of the process, can I not choose such an environment that will “brainwash” me from morning until night?

Answer: Wonderful! Now you understand what the exodus from Egypt is. It is when you want to run away from yourself, from the land of Egypt, from Pharaoh, from suffering, from absolutely everything. This is no longer simply suffering, but real horror. You are ready to run away, and that’s it. This is the end of our development within the framework of the material world. From this state, it is already possible to emerge into spirituality.

How can you accelerate the path? You say: “Okay, now I am in the middle of my development in Egypt. I have gone through seven years of plenty and am beginning to enter the seven years of famine. It no longer seems pleasant and nice to me. I want to accelerate the development.” Please do! You are told that this is possible.

What does it mean to accelerate it? I means going through the same stages more quickly. But they are the same stages; you are not capable of jumping over even one of them. When we speak about shortening the path, we mean shortening it in time, not shortening the distance, not skipping degrees. The leap occurs in awareness, in the speed with which states are recognized.

They say that with the help of the group you can do this very quickly. Do it! You are given this opportunity. If this opportunity did not exist, if acceleration were impossible, you would not have been given this wisdom at all. Then development would proceed under the influence of forces from above, and that would be all.
[361447]
From the Daily Kabbalah Lesson 8/27/26, Rabash, “What Is the Work of Man, in the Work that Is Attributed to the Creator?”

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Torah is the force that corrects and fills a person. Torah is the light that comes as the light of correction and fulfillment of the Kelim. A person performs the preparation called a commandment, and the light that consequently fills one is called Torah.

The Creator gives a person the strength to correct oneself to the extent that one reveals the need to receive this strength specifically from the Creator. This is called the “raising of MAN.”

Raising MAN is a combination of conditions, inner definitions, sensations, and experience. All of this together is called a “Reshimo,” which prompts the upper one to help the lower one.

We cannot say that the upper one does not want this, but He is on a higher degree, and if a person has a desire to awaken this higher degree, it means that he can become part of that degree. This is the meaning of a request.

In truth, it is not simply a request, but the Kli (vessel) becoming equivalent to that of the upper one. Then the upper one fills the person’s Kli, and by receiving this fulfillment, one becomes similar to the upper one. This means that one has risen to the degree of the Creator.
[361222]
From the Daily Kabbalah Lesson 9/2/26, Rabash, “What Is ‘The Concealed Things Belong to the Lord, and the Revealed Things Belong to Us,’ in the Work?”

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Talks about the Steps of the Ladder, Part 240

Does Suffering Return Our Thoughts to the Creator?

Indeed it does, and that is why the Creator gives suffering. Otherwise, we would simply drift about in our own worlds and forget everything and everyone. The Creator uses suffering as a tool to awaken us.

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Preparation to the Lesson

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1st part of the Lesson — Sukkot 2003, Lesson 3 (10.10.2003)

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2nd part of the Lesson — Awakening from Below

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Question: How can one best visualize the concept of bestowal?

Answer: Only by making efforts in this direction. How else can one clarify what bestowal is? Invest effort in it; show diligence. In short, do this from the moment you hear that such a thing as bestowal exists.

Know that within this bestowal are the Creator, the concept of the “neighbor” (who is outside you), the group, study, and the upper worlds—everything you can imagine, except your ego. It is not something small. On the contrary, it is everything outside you.

Your ability to relate to and feel something as though it exists outside you is called bestowal. Begin clarifying this. Then, at least, you will not be mistaken. When “Creator” is mentioned, it means the quality of bestowal. If you invest precisely this meaning into the words each time, it will immediately become clear how much you are lying to yourself and to what extent you imagine Him incorrectly.

Instead of any concept, term, or action that you want to discuss in relation to the Creator, you can use the word “bestowal.” You say, “Great, mighty, and awesome,” this is how the concept of bestowal appears opposite the desire to receive.

This is the essence of Rosh Hashanah (“Head of the Year”): to clarify this concept and place it at the head of the path.
[361588]
From the Daily Kabbalah Lesson 9/11/26, Rabash, “The Rosh Hashanah Prayer”

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Question: For whom do I ask for the light that reforms and returns to the source? Is it for my friends, who supposedly are already corrected, or for myself?

Answer: A person asks from a deep inner need, from a desire. The desire must be for the society. After all, if we are talking about attaining spirituality, then in spirituality there is no personal calculation with anyone.

There is no such thing as “I” that exists in spirituality. I am the collective of souls into which I am included. And therefore a person cannot remain there alone, detached from others.

So for what kind of life does one ask for strength? The life force is for the common body, the one soul. Therefore a person should ask for strength in order to bestow to this body. One’s entire life is determined by how much they give to the common system.

Therefore, even if one’s prayer is caused by a desire to receive strength, it is a prayer that one be given the strength to bestow to the common body of the soul. And therefore, whether a person asks for everyone or asks for oneself, it is one and the same prayer.

When we speak about there being a “prayer of one” and a “prayer of many,” this is still an uncorrected prayer. There is no other prayer except the “prayer of many,” a prayer for the society.

But as long as a person is not yet in a completely corrected state, one partially asks for oneself and partially for the society. According to this, a person is corrected by having one’s direction adjusted so that one feels where it is better and where it is worse, and in this way a person is brought to the correct prayer.
[14623]
From the Daily Kabbalah Lesson 5/24/10, The Zohar

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From above, we are given a point in the heart, a certain aspiration toward spirituality. I do not yet know what spirituality is, but I want something. Therefore, I gradually begin to clarify it, study, participate in the group’s work, and listen to the teacher. Then it becomes clearer to me that spirituality is the upper force.

I begin to understand that all my strength and desires come from there and I start to feel my dependence on it. At the same time, however, I feel that when I think about the Creator rather than myself, I lose strength because my desire to receive does not support this.

Or, conversely, I feel that my entire self, my whole desire to receive, has become a slave in the hands of the upper force. I pass through various stages of sensation and begin to see, in different forms, how I am connected to the higher force: sometimes I want it and sometimes I do not. I feel that perhaps it would be better if it did not exist; I feel dependent on it and unable to control myself because of it. I want to rule over it, fear it, and sense that it separates me from my desire to receive—my ego.

I already begin to hate my desire to receive and think about how to please the Creator because I am told this is how it should be: if He is pleased, I will be pleased, and if I do not think about Him, things will be bad. I begin to experience all kinds of relationships between us.

I am told that a group is necessary because without one I cannot accurately determine my attitude toward the Creator. I am told that my attitude toward Him must be expressed in the same way as toward a stranger. If I love someone, even someone who is my biggest hater, without any material reason, not because I have found qualities in him that appeal to my ego, but because I regard such an attitude toward another as elevated and great, this is called the quality of the Creator.

I have neither taste nor benefit in this. It could be any stranger toward whom I feel no inclination or particular attitude. Yet I am told that this is the only way to test whether I truly have an attitude toward the Creator, because this is His quality, this is how He relates to us.

Does this mean that He loves us? When I relate this way to a stranger, I do not feel that it comes from the heart, so it is not called love. Therefore, I remain confused and do not know what to do. I have no preparation for the measure of love I am being told about.

In other words, a person gradually clarifies their entire connection, attitude, dependence, or, conversely, independence concerning the Creator. This is our work. In most states and degrees a person passes through, they do not feel that they are being built in relation to the Creator. It seems to them that everything is happening in relation to the friends, the group, and various concepts that explain what spirituality is. In essence, however, they are being formed in relation to the Creator, who is concealed behind all of it.

A person clarifies all this. We say that they are in a special state on Rosh Hashanah, an important point that determines their entire subsequent path. At that point, they crown the Creator as sovereign over everything that happens and decisively determine that they depend on Him.

The desire to receive, having reached this conclusion through the states it has previously undergone—that the Creator is the king of the entire earth, meaning that He rules over all desires—places the Creator at the head of the path it intends to follow. In this way, it has already entered the state of Rosh Hashanah (head of the year).
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From the Daily Kabbalah Lesson 9/11/26, Rabash, “The Rosh Hashanah Prayer”|

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