The main thing for us is to fulfill the law of mutual guarantee, and everything else will be done by the upper light.

In Baal HaSulam,’s “Matan Torah [The Giving of the Torah]“ , it is written that there is no need to worry about my own existence if 600,000 people are standing guard over my interests so that I would not lack anything. This is the law of nature: if I guarantee it for others in this way, then they will also guarantee it for me.

And I do not have to wait for them to start treating me this way first. After all, this is the law of nature. I see myself in them: the world that appears before a person is a person himself. And therefore, as soon as I provide a guarantee for the entire creation, I become worthy of the entire creation providing a complete guarantee for me.

This law of mutual guarantee applies to every person and everyone together. It all depends only on each one of us whether we will be able to relate to our friends in this way.

It is only through the law of mutual guarantee that we can understand what faith above reason is: when we relate to another as our true self and to ourselves as a true animal. And then everything falls into place, and this law of nature is fulfilled.

If a person becomes a guarantor for his friends, then according to the law of nature, he stops to worry about himself. That is how it works, that is how we achieve the restriction.
[242078]
From a Conversation at the Congress

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Question: Do we have power over our intention before crossing the Machsom?

Answer: Although before the Machsom we do not have power over our intention, to the extent that there is a certain impulse in our intention to enter the spiritual world, this is connected with the material action and remains forever. Therefore, there is no doubt that one must perform the commandments with intention. It is precisely for this that our world is needed; otherwise, it is unclear to us why we were brought down here.

We constantly ask ourselves: What is the meaning of the fact that we were given the commandments? Perhaps it is some kind of mistake, and they need to be performed only in the spiritual, while by performing them materially, we are merely imitating them, like animals?

No. The mistake occurred during the time of the destruction of the Temple, when the intention for the sake of the Creator was lost, and people continued to perform the same actions without any intention, for reception for their own sake.

However, this fall concerns not the action, but only the intention. About the action itself, the Kabbalists say: “Do not add and do not subtract.” That is, one must not turn these actions into a cult. This must not be.

But as for the intention, each time it requires improvement. Baal HaSulam writes about this in the article “For the Completion of The Zohar.” The inner intention must be very important and great in comparison with the performance of the commandments on the physical level.

Along with the physical performance of the commandments, one must develop the intention as much as possible, the purpose for which we do this and the yearning for what we want to attain. Otherwise, it is impossible to understand the order of existence of the world, why we must exist in a special external form in comparison with other nations and perform the commandments in the material world, from circumcision (Brit Mila) to the commandments concerning the Temple, from our being in Egypt to the dispersion among other nations.

So why not make it all take place in the spiritual, on the inner level, and that is all? Why must we also go through all this in the material world? This is needed in order to connect the inner and the outer, for the inner rests upon the outer.

We do not know the difference between the simple observance of the commandments and their performance with intention. By performing them with intention, you bring into this a certain spiritual weight; you connect all of creation from beginning to end, from edge to edge.
[363068]
From the Daily Kabbalah Lesson 10/20/26, Rabash, “A Prayer of Many”

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Question: Is there a connection between the number of external actions I perform and the improvement of my intention?

Answer: There is a connection between actions and intentions. A person who invests effort in actions begins to ask himself why he is doing them. Gradually, as it is said, the hearts follow the actions. There is a connection here, because our intentions and our actions are, after all, in the same body.

When a person acts but does not achieve a result, he begins to ask questions and gradually understands that the reason is the absence of intention. The intention determines the quality of the action, what I want to achieve through it.

Without intention, a person is simply a machine that performs actions and wants nothing from them in terms of spiritual advancement. And if he wants nothing, he receives nothing.

Perhaps he intends to receive something else. For example, a person has worked for five years in order to gain respect from the group, and then declares, “Why haven’t I attained spirituality in your group?”

But your intention was directed not toward spirituality, but toward respect. And indeed, you have a good position, and you are respected among us as a strong, active person. You received respect from us, so why are you complaining about not attaining spirituality?

You should have demanded spirituality from the group yourself, but that is already your own personal, inner demand.
[363044]
From the Daily Kabbalah Lesson 9/12/26, Rabash, Notes 882 “Rosh Hashanah”

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The Creator created the desire to receive, which stands opposite to His desire to bestow, and then created within us the system of Klipot (impure forces) as a kind of image opposite to His image. In this way, He gave us the possibility of existing in the desire to receive in the form of a Klipa. For the desire to receive is simply a desire; it is neither good nor bad. And opposite to it there is only the light of Nefesh.

But then, as a result of the shattering, the properties of the Creator entered the desire to receive, but in an inverted form. At that point, this desire became not merely a desire to receive, but a Klipa. That is, it wants to take the Creator’s place and use these properties for its own pleasure. In this way, He gave us His image in an inverted, negative form. And when we correct this image, we come to adhesion with Him.

The Sitra Achra brings me all the properties, all the similarity, and all the understanding of what the opposite form in holiness should be. I learn from it, and on this basis, above it, I build my holy image by, as it were, stealing from it, extracting from it. Thanks to this, I build my blessing, my Kli for receiving abundance. We must understand the opposition between these two systems and how necessary it is.
[361082]
From the Daily Kabbalah Lesson 8/28/26, Rabash, “What Is the Work of Man, in the Work that Is Attributed to the Creator?”

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Question: Everything is arranged in such a way that opposite holiness there is a Klipa, and therefore one has to constantly enter the Klipa and be under its control. Does this mean that a person must constantly remain in a state of tension? And if he is tense, where is the pleasure?

Answer: I do not understand your question, because a person can experience both tension and pleasure at the same time. There are people who go skydiving or engage in numerous activities to raise their adrenaline levels, and they pay considerable amounts of money to enter a state of tension just so they do not feel lifeless. They derive pleasure precisely from being in an excited state, in a state of struggle, combat, and tension.

Perhaps you mean that the Creator is in a state of constant rest, and apparently this is the greatest pleasure, so you want that too.

But the Creator’s state of rest means that all the Kelim, all the desires are corrected. Within all the Kelim, desires, and thoughts, one can perform the work with 100% efficiency, at the highest possible speed, when nothing else interferes. It is precisely the absence of anything that interferes that is called rest—rest from disturbances, interfering thoughts, and uncorrected Kelim.

This is not the kind of rest in which nothing is done. Inactivity is called death, not rest.
[361120]
From the Daily Kabbalah Lesson 8/28/26, Rabash, “What Is the Work of Man, in the Work that Is Attributed to the Creator?”

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Talks about the Steps of the Ladder, Part 282

How Should We Relate to a Situation Where Friends Are Celebrating and Enjoying Themselves and Someone Gets Up and Says That There Is a Purpose of Creation?

Why should one say during the meal, “You know, there is a purpose of creation”? There is no need to say it. It should be clear to everyone. Each and every person, before putting something into their mouth or turning to a friend or making a toast and so on, should make this unification that we call “making a blessing,” and accordingly continue with what they began.

There is no point in talking about the purpose of creation. We should simply internalize it and talk about whatever else. It is better to tell jokes outwardly and be serious inwardly. However, if the mouth and the heart are unequal, there is a concern that people will begin telling jokes and the heart will follow them as well. In such a case, only when there is no other choice, it is better to speak about serious matters, and then perhaps the heart will also hear a little.

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Preparation to the Lesson

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1st part of the Lesson — Writings of Rabash, Article 38 “A Righteous Who Is Happy, a Righteous Who Is Suffering” (1985) (10.14.2002)

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

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Selected Highlights

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Question: Sometimes there is a feeling that you want to pour out what is within you into the group. It overwhelms you; you want to give it to someone, and by pouring it out, you become filled. Does this relate to the vessel of bestowal?

Answer: You are describing the following: my attitude toward the friends in the group is that I want to bring them benefit. By bringing them benefit, I feel good and become filled with a certain good sensation. Is this sensation called the Creator?

I would say: yes. When you feel inspiration from bestowing upon others, the illumination you receive is called spiritual. Although it exists within vessels of reception and all these concepts still belong to the intention for reception, they nevertheless stem from belonging to some correction, to some spiritual quality. Therefore, in return, you receive a small illumination from above.

You might say that such an elevation can occur altogether without a group, without study, without anything else. For example, in a football team, one player also wants to give to another for the sake of the common benefit, and they experience elevation.

In general, in any group whose members are capable of thinking about love for it, there will be an elevation corresponding to the spiritual concept. However, in our case, we are speaking of a genuine illumination from above, because we are ultimately advancing toward the true concept of bestowal.

Thus, the work of a football team, for instance, does not lead them to correction, whereas our work does. We see that the more we begin to delve into these concepts and agree with them, the more precious they become to us, and we are willing to endure and accept them upon ourselves.

What is it that we are hoping for, and why do we make efforts? So that the concept of bestowal will somehow become acceptable to us. For this, we are ready to pay, and that is why we make so many efforts now.
[362509]
From the Daily Kabbalah Lesson 9/11/26, Rabash, “The Rosh Hashanah Prayer”

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Question: Why did the breaking occur specifically in the intention to bestow?

Answer: The Creator created the desire to receive. It is simply a sensation that enjoys the presence of the Creator and nothing more. If I feel the Creator, then I feel good; if I do not feel Him, I feel bad. Moreover, this feeling can manifest in various variations, from the smallest to the strongest blows. That is, the sensation of whether I feel good or bad depends accordingly either on the revelation or on the concealment of the Creator.

There is nothing besides that. In other words, by restricting Himself, the Creator created the desire. And so this desire would not simply be revealed or wither like a flower under the scorching rays of the sun, but would be capable of actively seeking revelation, attracting the light of the sun to itself, and determining when the sun’s rays would act upon it and when not, it is necessary to give this desire some additional properties besides the sensation of good or bad. This is so that a person can become the master of his action.

Therefore, the Creator embedded within this desire the capacity to govern it, to rise above it.

This was achieved through the breaking of the vessels. Thanks to this action, a person receives the Creator’s property of bestowal. And then, if he wants to bestow and the Creator is revealed to him, he immediately feels the light, because the desire to bestow in itself becomes light.

It turns out that a person no longer depends on what the Creator sends him. This is called, “My sons have defeated Me.” He is freed from the rule of the Creator, from the rule of the desire to receive, which, in essence, is one and the same. And now everything depends on his desire for bestowal. And the Creator gives him the measure of the desire to bestow in accordance with the measure of his desire to receive.

That is, now a person can be completely independent of the desire to receive and be only in the desire to bestow. And even more than that, develop and use the desire to receive not only for revelation but also for bestowal. From this, he becomes a source of light like the Creator. This is called “two great lights.”

Of course, initially a person receives both the desire to receive and the sparks of bestowal from the Creator. This comes from above, from one source. But besides receiving these sparks, all the rest of the work belongs to him.
[363215]
From the Daily Kabbalah Lesson 10/23/26, Rabash, “What Is the Meaning of Failure in the Work?”

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Question: Can physically observing the commandments help our spiritual advancement?

Answer: Mechanically observing the commandments in the corporeal world cannot help with spiritual advancement. Please understand this correctly! It is a very subtle point.

However, if you accompany the observance of a commandment with the right intention, then it helps. Otherwise, performing the commandment does not advance you spiritually in any way. On the contrary, by being satisfied with simply carrying out the action in the corporeal world, you begin to feel that you are righteous.

The external becomes more important to you than the internal. In this way, you are destroying yourself, the whole world, and the entire nation, and you become the cause of all the troubles and suffering that exist in the world.

All these things must go together. Moreover, the internal must occupy a much greater place than the external.
[363150]
From the Daily Kabbalah Lesson 10/20/26, Rabash, “A Prayer of Many”

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