There is a rule that one cannot do anything unless he feels pleasure in it. While doing it, work without pleasure is called “labor” (Rabash, “What Are ‘Blessing’ and ‘Curse’ in the Work?”).

If, on the one hand, I would like to do something, but on the other hand I am unable to do it because I do not see any reward for that action, then this is what is called effort.

We can imagine a reward for almost anything, except for that one thing that goes against our nature: the intention to bestow. As long as it is a matter of the intention to receive, whatever it may be, I can always see some benefit in it.

I can convince myself and picture things in such a way that I find at least some foothold and feel that it is worthwhile. But if we are talking about an action for the sake of bestowal, there is no corresponding pleasure in my Kelim; it is not felt in them, and therefore I cannot perform it.

Try to imagine an action in which you give away everything you have, absolutely everything. If you perform it correctly, you will not be able to feel any pleasure from it. You could find pleasure in the honor you receive or in something else, but we are talking about performing the action correctly.

Thus, there is only one action in relation to which we can put ourselves in a situation where we have no fuel with which to perform it. This is what is called effort. Effort is my attempt to perform an action for the sake of bestowal and revealing that I am incapable of doing so. This state itself is called effort.

Question: And I perform it?

Answer: What do you mean, “perform it”? You cannot, you are incapable of performing it. But when you establish for yourself that this is truly the case, this is already called effort.

It is written that the person would not do this if he did not know he would be paid for the effort. So what should he do? He must increase his awareness of the importance of the intention to bestow. But how? Why?

Here a person finds himself in a situation where he has nothing more to do. He discovers his own weakness, seeing that no matter what he resorts to, his own strength, his nature, his awareness, he has no connection whatsoever with the intention to bestow.

However, if at the same time, a person gathers all kinds of impressions from outside himself, hearing from others that the intention is more important than anything else, while he himself does not feel any taste in it and is unable to achieve it, then he has two extreme points, two poles. And from between these two poles comes the prayer, to which he receives an answer.

These two factors are connected to one another: If I work on recognizing the importance of the intention to bestow, then I am shown more and more clearly that I do not have it. At the same time, I should not work in order to discover my inability as quickly as possible. It is impossible to work negatively; that would be self-deception.

You must work toward actually attaining the spiritual action, toward performing it. Then, in contrast to this, you will be shown that you are incapable of doing it. We must always work positively.
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From the Daily Kabbalah Lesson 8/18/26, Rabash, “What Are ‘Blessing’ and ‘Curse’ in the Work?”

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