Comment: It seems that there is a certain atmosphere of glorifying suffering in our group. Even in the articles, it is not emphasized enough that suffering is a Klipa.

My Response: We are obliged to fight against suffering. We must emphasize that suffering is the opposite of the light and comes as a result of our seeing its reverse side (Achoraim).

We are not corrected enough to see the light, and when a little more light is poured upon us, we feel only its reverse side. Because a vessel that is opposite to the light experiences its opposite. If the light were truly to come to me now, I would feel such darkness that it would be impossible to escape from it.

This can be compared to a starving person who suddenly finds himself at a feast given by wealthy people. He has not seen even a crust of bread for a week, and here there is such an abundance of food that it is almost lying underfoot. Would he experience pleasure from it? No, he would feel even greater suffering. Previously, he thought that everyone in the world lived as he did, that it was not so terrible and could somehow be endured. But when he sees such abundance, his own life suddenly appears horrible to him.

Therefore, we must understand that all these opposite impressions come to us because of the lack of correction of our vessels. However, in any case, I do not think that the articles fail to explain that one must not sink into gloom, give in to states of despair, heaviness, or a feeling of helplessness. I think this is written about in all the articles.

And these reminders seem insufficient to you because you want to see them constantly before your eyes precisely because this is the state into which you are continually being drawn.
[359717]
From the Daily Kabbalah Lesson 7/28/26, Rabash, 1989 “What Is the Prohibition to Teach Torah to Idol-Worshippers in the Work?”

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Question: How can I know whether the attitude I bring into the group is correct? If my future depends on what I contribute to it, how can I be sure that I am contributing something correct?

Answer: You are asking: what actions toward the group on your part will be unequivocally good? How can you avoid leading it astray? Even from an egoistic point of view, this can affect you in unpredictable ways. If only you make a mistake, is one thing; but if you mislead a thousand people, it all comes back to you, and how it returns! Is that the question?

Comment: It is not so much that I am misleading them, but rather that I am doing anything useful.

My Response: Doing nothing is tantamount to misleading them. Baal HaSulam writes about this in “The Giving of the Torah,” and there is nothing more to say on the matter.

How might I mislead or not lead my friends or avoid doing so? If I evoke enthusiasm in them based on things other than the greatness of the Creator, this is a sign that I am misleading them. Then the question arises: Does it mean I shouldn’t say a word to them other than, “The Creator is great,” “Glory to God,” or “With God’s help”? Shall we speak only like that?

No. However, it must be clear to all my friends that my attitude toward them is conditioned by the greatness of the Creator, and I want this to be present in them, in me, and in the group. Otherwise, I wouldn’t address them, wouldn’t demand anything from them, and I wouldn’t be here at all.

Question: How can this be clear?

Answer: Let them feel it. Let them feel. It is very simple. It need not even be expressed in words, no. If only between the lines in messages and telephone conversations, that is perfectly normal.

However, you understand that a certain transmission of force, of enthusiasm, is necessary; a certain message of bestowal from one to another, when, regardless of my desire, I as if spread my attitude toward the Creator onto the friend, and the friend feels this.
[360772]
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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Question: As a person advances, do their natural qualities grow, hindering them and forcing them to overcome them?

Answer: Egoism grows in a person who is advancing. All of their natural qualities remain within them, but as their desire to receive increases, another factor also grows within them—their connection with the Creator.

Therefore, one begins to use all of their natural qualities in relation to the Creator.

Depending on this, these qualities change, and then the way their pride, impatience, and laziness are expressed becomes completely different.

Question: But do they increase as obstacles?

Answer: I do not perceive them as obstacles. Why do you think that laziness is an obstacle? Laziness is an exact calculation within the desire to receive: what is worth making an effort for?
[359624]
From the Daily Kabbalah Lesson 7/16/26, Rabash, “What Should One Do If He Was Born With Bad Qualities?”

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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.
[360768]
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.
[360626]
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.
[360711]
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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