Question: How do I know whether I am giving the group the awareness of the importance of the goal? For example, I have this thought. How can I check whether this really affects the group?

Answer: It is written: “All that is in your hands and in your power to do, that do.” Only this is meant: not that you do everything that comes to mind, but that you work specifically toward that end. All that is in your hands and in your power to do, do it in order to increase the importance of the Creator.

Question: This is clear. But perhaps time is being wasted, is being spent inefficiently?

Answer: Since all that depends on us is the acceleration of time, its shortening, condensation, and compression, our negligence, conversely, leads to the prolongation of time. This is the whole point.

How can you know whether you are wasting time or not? If you constantly maintain a state of enthusiasm regarding the Creator, an enthusiasm stemming from the knowledge that you want to be connected to Him rather than a pleasant sensation; if an ascent for you means connection with the Creator rather than a feeling of fulfillment—then you are acting correctly.

And if the sensation of the Creator constitutes fulfillment for you, then the question becomes what kind of sensation is it—one for the sake of receiving or for the sake of bestowing? If it is for the sake of receiving, I might feel calm, as if nothing more is needed. I feel good with this sensation of the Creator.

If, however, it is a sensation in which I already think a little about Him for the sake of bestowal, then I must immediately have a Hisaron, a need. Am I bestowing? What am I bestowing? How am I bestowing? Does He truly feel me? And so on.

Then you begin to feel a different Kli within yourself, a Kli that is within Him, which joins your point in the heart. Because your point in the heart is a point foreign to the heart, inside it. It is called the quality of Israel, whereas the heart is called “the nations of the world.”

Israel does not belong to this world. These are Galgalta Eynaim, vessels of bestowal; they are not counted among the nations of the world.
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From the Daily Kabbalah Lesson 8/16/26, Rabash, “What Is, “Return, O Israel, Unto the Lord Your God,” in the Work?”

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Comment: Please give me a real-life example to clearly explain the work in two lines.

My Response: Start working, and you will see. What other example do you need?

For instance, if I am in a certain state and I suddenly stop myself and ask, “Where am I?” I have stopped myself: What is here? There is the Creator, the goal, importance, adhesion, the desire to please creation, rewards and punishments. All this speaks to what I know and understand about Him.

I thought about it, got an impression, and now I move to the left line. At the same time, I understand all His advantages in comparison to what I see, imagine, and feel about myself. I start comparing one thing to the other, aligning them, and in any comparison I make, I try to keep the balance between us so the prayer can arise from this state.

With all my bad qualities, I want to stand, as if, facing the Creator, facing His positive qualities. Start by connecting these things within yourself in just such a simple way. This way, In this manner, you can, as it were, hold yourself in the middle between the right and left lines.

Just as children build a sand castle on the seashore, so we begin to imagine that we are actually building a real house. Try to see how you can keep yourself in a constant state when all this is present together: me, my goal to be like the Creator, and the parameters He gave me on the right and left, so that it all comes together, one not prevailing over another, keeping the situation under control every time.

Later, you will get used to maintaining this inner state you are building. It will change every minute, and you will rebuild it every minute. It will change again, and you will build it again, direct it like a rocket flying toward a chosen target.

Then you will learn how to maintain this balance in a variety of life states: at the store, at work, at school—no matter where or how. Try it; you asked for a real–life example; there it is.
[360657]
From the Daily Kabbalah Lesson 8/13/26, Rabash, “What Is Do Not Add and Do Not Take Away in the Work?”

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Talks about the Steps of the Ladder, Part 220

What Does It Mean That the Creator Relates to Us as Though We Are Already in the State of Final Correction?

We are indeed with the Creator in the best and most perfect state possible, but that state is concealed from us behind 125 coverings. There, somewhere in the state of final correction, the Creator relates to us through 125 coverings. We experience the Creator’s attitude through those 125 coverings, which weaken that attitude to such an extent that we even reverse it. Thus, from the Creator’s perspective, we are perfect, while only from our own perspective are we corrupted.

This means that self-correction is for our own benefit. By correcting ourselves, we are not doing the Creator any favor whatsoever.

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Preparation to the Lesson

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1st part of the Lesson — Writings of Rabash, Article 18 “And It Shall Come to Pass When You Come to the Land that the Lord Your God Gives You” (1984) (11.1.2002)

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

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We learn from sufferings that the desire to receive feels within itself. That is, we have not yet exited into spirituality; we merely think that spirituality is good because we cannot escape from the blows otherwise. This is still a completely material state!

Be that as it may, through this work I draw closer to wanting to rid myself of my desire to receive, to free myself from the need to think about myself, because even the slightest thought about myself causes me immense suffering.

I am afraid to think about myself, just as a kleptomaniac is afraid to steal. He loves to steal, and can do nothing about it; this is his nature. There are very great, very rich people who simply cannot live without it. They go into a store and must steal at least some small thing. This is what fills them; they are unable to restrain themselves.

They could easily pay a million dollars for the item. But having paid a million dollars and receiving this thing, they would not feel pleasure. Their pleasure is precisely in the fact that they steal it. A person knows that he will not be able to restrain himself. And so it continues until his horror reaches such proportions that he must flee from his desire to receive, otherwise he will inevitably be caught or face death.

All this still takes place within the desire to receive. But hatred toward it, as it were, distances a person from this desire. And then a miracle occurs—the miracle of the exodus from Egypt. This is carried out at night, in deep darkness, in complete misunderstanding of what is happening, when a person does not see what is happening to him or how.

And so it is at every degree. Every transition from one degree to another, every new state that comes to a person, occurs at a time when he understands nothing, is unfamiliar with this new state, and is confused. But after all this confusion and inability to orient himself, a new, more enlightened state arrives.

In the end, you yourself begin to seek this, and to expect it within the same desire to receive; you become confused, lose your way, and lose your bearings, only so that along with this a new, better state may come. Nevertheless you still want this in your desire to receive.

And when a person truly comes to what is considered “the exodus from Egypt,” this is called a miracle. For this is a state that a person himself cannot create in any way, since it is a borderline state between the desire to receive and the desire to bestow. A “cut” passes through it to infinity, to the point of “something from nothing,” and therefore it is called the splitting of the “the final sea” (Red Sea).

The final sea is not our tiny desire to receive that separates us from the spiritual world. “Yam,” “sea,” is the final Kli of Hochma, including all of its “final letters,” all of Malchut; to such a depth does this cut extend. A person crosses it, and only afterward is it revealed to him what he has passed through. This is the most perfect miracle.
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From the Daily Kabbalah Lesson 8/17/26, Rabash, “What Are Commandments That a Person Tramples with His Feet”

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Question: What does acquiring the true power of faith mean?

Answer: It means that everything that awakens within me, even if it is opposite to the Creator, even if it is uncorrected, I will be able to correct with the help of the power of faith. The power of faith is the sensation of the divine, the sensation of perfection, the sensation of eternity, the sensation of the importance of bestowal for the sake of bestowal. Everything that we feel in spirituality or in the Creator is the quality of bestowal.

Now everything that seems to you to be something good, warm, soft, gentle—I do not know exactly how you feel it—everything that you define as good for yourself, translate all of it into one single word: giver. Not something that gives to you, but precisely the quality of bestowal.

It is something soft, gentle, good, but not in relation to myself, where I am the receiving side, but rather this is the quality itself. And if I want this quality, then this is how I must be. That is, to take upon myself the quality of the giver—to be a giver and to feel what I perceive, as we say, as gentle, warm, good. It is the same thing.
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From the Daily Kabbalah Lesson 8/13/26, Rabash, “What Is Do Not Add and Do Not Take Away in the Work?”

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Question: If you ask the Creator for something, must you ask only for what you want to receive without specifying the way in which to receive it?

Answer: If a person asks the Creator for something while also dictating how they want to receive it—as if to say, “Help me in this or that specific way,” it means they are setting conditions for the Creator. But do you even have the wisdom to ask for something, assuming, of course, you know what to ask for?

If you ask for something that helps you in your advancement, then, of course, you receive an answer. If you ask for something that is not quite correct, then either you receive no answer at all or you receive something that certainly advances you, but it is not at all what you would have wished for.

Therefore, the correct prayer is a prayer without any conditions, when I ask for what in His eyes is advancement. And whatever I receive, however much I receive, I will accept it all as advancement. But if you already have such a desire, what is left for you ask for? After all, the specific nature of what you receive s no longer important to you since you believe that it represents advancement.

Question: How can one ask the Creator for the surrounding light, the light of AB-SAG?

Answer: In what way can you ask the Creator for the light of AB-SAG?! How do you even know what this is?

We study what the Kli (vessel) asks for. But the Kli asks because it is already in the spiritual world. And there, prayer must exactly correspond to the state of the Kli.

Question: But I do not feel this, so how can I be in connection with the Creator?

Answer: Indeed, you cannot be in connection with Him, in connection with the truth. Not now. But after the Machsom you will have a certain measure of fusion with the Creator—small, like an embryo, or a little more. And then, in accordance with this, you clarify the Kli at each step. You know in what state you are; you know what is the Achoraim (back side) of the upper, which now wants to raise you and can perform certain actions upon you.

Advancement is fully controlled, and knowledge is present in it. One goes, of course, above knowledge, but knowledge itself exists. You are on a certain spiritual degree, which is your knowledge, that is, the measure of filling the Kli with light, the measure of revealing your connection with the Creator, with the soul. And you go above this.

But at the same time, you have an attachment to the vessels, to the light. “Above reason” does not mean that knowledge itself does not exist. This is how it happens with us. We know nothing about our current state. And we struggle to imagine the subsequent states.
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From the Daily Kabbalah Lesson 7/30/26, Rabash, “What Does It Mean that Oil Is Called ‘Good Deeds’ in the Work?”

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Question: If the quality of bestowal is itself a pleasure, then what constitutes its fulfillment?

Answer: Bestowal is the fulfillment; nothing else is required. If I bestow, I derive pleasure. Of course, to exist on the level of the giver, I need to know to whom I am bestowing and how He derives pleasure from my act of bestowal. In other words, I must incorporate His Kelim (vessels) and His Hisaronot (deficiencies) within myself.

I must unite with the Creator and acquire all His Kelim, all the pleasures that exist in Him by virtue of Him filling me. It is like a child who has reached the mother’s level and feels everything that exists within her in relation to him—both in the Kelim and in the pleasures, how she experiences them in relation to him, how she receives everything from him and derives one hundred percent pleasure from him.

In other words, by wanting to return even the smallest pleasure to the Creator, the created being must attain the Creator in all His greatness.

The quality of bestowal seems to be something insignificant to us, as though someone simply gives and thinks of nothing else. On the contrary, the form of bestowal obligates a person to attain enormous Kelim, whereas the form of reception does not. This is because during reception, the Kelim become closed off and no longer want anything more: “I’ve already had enough; I feel good as I am.”

The Kli already begins to fear that it will disappear, because it is imprinted by the pleasure it desires, and a greater pleasure (unless a new Kli is awakened) extinguishes it.

Thus, it is precisely the form of bestowal that obligates a person to grow without limit, continuously, and to remain in a constant state of ascent.
[359498]
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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Talks about the Steps of the Ladder, Part 219

How Can We Bestow If There Is No Connection to the Creator? To Whom Is This Desire Attributed?

The desire to bestow is not attributed to the person. Suppose we could perform some action like making ourselves a sandwich, enjoying it, and attributing that pleasure to the Creator: “You, the Host, created this entire world for me and brought me to enjoy this sandwich. I would like to feel You so that I could show You how much I enjoy the sandwich. But in truth, it is not the sandwich itself that I enjoy. Rather, I enjoy the feeling that You prepared this for me.” In other words, we reach a state where we lack something, where we need to feel the Creator so that we have someone to thank.

We can begin with this and see that the Creator will reveal Himself. Even if we merely think about thanking the Creator, He will reveal Himself. The Creator is ready for this, because it is truly for the sake of bestowal, regardless of the fact that it concerns nothing more than a simple sandwich.

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