Preparation to the Lesson

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1st part of the Lesson — Writings of Rabash, Article 9, “What Is, ‘Calamity that Comes upon the Wicked Begins with the Righteous,’ in the Work?” (1989) (3.21.2003)

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2nd part of the Lesson — Writings of Baal HaSulam, “Study of the Ten Sefirot,” Vol. 2, Part 5, Item 10

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3rd part of the Lesson — Preparation for the Congress “Connecting in the Ten, Adhering to the Creator,” Lesson 5: “A Prayer From Within the Ten”

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What is included in the concept of the “Torah“? There are only two things in the universe: the Creator and creation. But suddenly, we discover so many names, characteristics, and connections that we get confused.

Creation is the desire to receive, and the Creator is the desire to give, to bestow pleasure. The manifestation of the Creator to creation is, in essence, everything that happens. The Creator either reveals Himself to creation or hides from it, and thus causes various phenomena in creation. We are talking about these phenomena; they are our whole lives, all our worries. This is the vessel (Kli) in relation to the light, and there is nothing more to add here.

The manifestation of the Creator to the creatures has thousands of names because they relate not only to the desire to receive, but also to what this desire expects from the Creator who reveals Himself to it.

Then the creation begins to desire several things from the Creator. Basically, it wants the Creator to either fill it and give it pleasure, or to give it the strength to receive this pleasure so it feels that by doing so it is giving pleasure to the Creator. There can be only such a relationship between them.

The desire to receive in creation is constant; the Creator’s desire to give is also constant. The sensation of the Creator within creation is called “pleasure.” But since the creation, in addition to the manifestation of the Creator in it as pleasure, also feels the “personality” of the Creator (His essence, what He is, the giver), then the creation begins relating not only to the pleasure but also to the Creator himself, to the giver.

Thus the attitude to pleasure is the desire to receive. I want to receive pleasure from You, from seeing You. It is like a man who loves a woman, and enjoys the sight of her. Regarding the attitude toward the essence of the Creator, the giver, two movements arise in the desire to receive: either to use the giver for the purpose of enjoyment (not simply to enjoy, but to enjoy one’s own relationship with the Creator: I want to enjoy You) or to desire to please Him. Thus, there is a desire and there is an intention, either for oneself or for the sake of the Creator.

Accordingly, all relations between creation and the Creator come down to what the intention of creation is, what it is aimed at. If creation has the intention for its own benefit, but suddenly it is prompted by some impulse to move to the intention for the sake of giving to the Creator, that is, to receive and enjoy, but for His sake, then the creation demands—again from the Creator—the opportunity to do so. Its demand is always directed to the Creator: either it is a demand for enjoyment, or for the nature of using that enjoyment.

Everything a person receives from the Creator is called light (Ohr) or Torah. It follows that, in this light, in the revelation of the Creator to the creatures, we find two main manifestations. The Creator reveals Himself either as a giver of the power to change, to correct the intention, or He reveals Himself as enjoyment. Therefore, there is the Torah, the light that returns to the source, and there is the Torah, the names of the Creator, the revelations of lights in the corrected Kelim with the intention of giving.
[352109]
From the Daily Kabbalah Lessons, 1/18/26 and 1/19/26, Rabash, “What Are Torah and Work in the Way of the Creator??

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Question: What is the correction called “The Torah and Israel and the Creator Are One”?

Answer: The Torah is the Torah, the Creator is the Creator, and Israel is the soul, the vessel. “Are one” means that this state is the only one that exists in reality. “He and His name are one” means that the Creator, who created the creation, is present within it in complete fullness.

We do not feel ourselves in this state, but we must reveal it for ourselves. Why is it one? Because the vessel (Kli) has received all the corrections through the Torah, and the Creator is already present in this Kli and fills it boundlessly, infinitely.

Question: How do we begin to feel this in our state?

Answer: Very simply. We begin in accordance with what is written for us, with what Rabash offers you. He gives you all the advice; he tells you what to do and where to begin.

How do I attain that “the Torah, the Creator, and Israel are one”? It is very good that I wish to reveal this, because I truly am in such a state; nothing else exists. The Creator did not create something halfway or by a quarter; He created perfection.

How do I reveal it? I need to find who this “I” is, whether there is a point called “Israel” within me,  whether I aspire to the Creator, and whether I can reveal Him in my aspiration. Who is the Creator? He is the giver. And do I have anything “in order to bestow” like Him within my desires? Only then can there be a common point between us. This point must exist through a common action, a common intention, which is called “Torah.”

Question: And in the end, must one see all of this as one?

Answer: Not in the end! One must constantly see it as one whole, every moment. By the Torah, you may understand the action that you perform in order to be together with the Creator, to feel your intentions and His intentions, and so on.

The Torah can be as a force, and it can be as the revelation of the names of the Creator, that is, the qualities of His revelation with respect to you. One time I reveal Him in one way, another time I think of Him differently. All these ways of my perception of the Creator, all of this together, is called Torah. The Torah is the revelation of the Creator to the created beings in all possible forms, and all of it together is called the Creator.
[352122]
From the Daily Kabbalah Lesson 1/18-19/26, Rabash “What Are Torah and Work in the Way of the Creator?”

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Preparation to the Lesson

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1st part of the Lesson — Writings of Rabash, Article 883, “For Man Is the Tree of the Field – 1” (9.15.2003)

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2nd part of the Lesson — Writings of Baal HaSulam, “Study of the Ten Sefirot,” Vol. 2, Part 5, Item 10

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3rd part of the Lesson — Preparation for the Congress “Connecting in the Ten, Adhering to the Creator,” Lesson 4: Arvut in the Ten

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Preparation to the Lesson

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1st part of the Lesson — Writings of Rabash, Article 43, “What Is, ‘You Will See My Back, But My Face Shall Not Be Seen,’ in the Work?” (1991) (5.24.2002)

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2nd part of the Lesson — Writings of Baal HaSulam, “Study of the Ten Sefirot,” Vol. 2, Part 5, Item 9

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3rd part of the Lesson — Preparation for the Congress “Connecting in the Ten, Adhering to the Creator,” Lesson 4: Arvut in the Ten

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Question: We know that the main thing is the intention. What can it clothe in to draw the light?

Answer: A person is in a state into which the Creator has placed him, and from this state he must begin his path of change in order to reach the goal. He has no one to turn to except the Creator.

The question is, by what means will he turn to Him, and what exactly will he ask for? People who have already gone through this path write about what needs to be done. To whom do I turn for advice? It is simple: to one who already has experience.

These people advise us what to do and say that there is a study through which you extract forces and draw the light that returns one to the source. And in order for you to have the desire to ask for this force during the study, before the study you must arm yourself with a desire greater than the one you already have. This additional desire you can acquire from the group.

Just as in ordinary society, when a person enters it he acquires various desires and goals—how good it would be to achieve this, to buy that, to be such-and-such, and so on. It is the same with you. If you enter a good spiritual society, it adds to you the desire to draw closer to the Creator.

And then you sit with the book, not like some friends whose eyes have barely been opened, but already waiting, hoping, and wanting to receive something from the book. That is, everything depends on what kind of society you have found, and what you have received from it, and of course, the teacher and the books. The general direction comes from the teacher, and through the correct texts, which connect you to the spiritual roots, illumination is given to you.

Thus there are only a few means: the right book, the right teacher, the right group, and you yourself, who wish with their help to change in order to attain the revelation of the Creator. First to correct the Kelim (vessels), and then to receive the lights.

The correction of the Kelim is called the acquisition of faith, the intention to bestow, and the reception of the lights is reception with the intention to bestow.
[352113]
From the Daily Kabbalah Lesson, 1/18/26 and 1/19/26, Rabash, “What Are Torah and Work in the Way of the Creator?”

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Comment: Rabash writes that in faith, one must follow the path of “penny by penny accumulates to a large sum.”

My Response: Of all the actions a person supposedly performs in life, there is only one that he actually makes, and it remains forever. All others are temporary. A person commits them, enjoys them, or suffers from them, and that is it.

There is only one action: to correct my Kli, my desire to receive. It accumulates from moment to moment or from cycle to cycle, and everything I have done stays in my “bank account” to my credit and for my benefit. Each time I add another penny to my account depending on the number of corrections made.

And what are my corrections that we already know? This is an increase in the force of bestowal with the help of the group and study; that is, it is the realization of free choice. If I perform an action in accordance with my free choice (when I do it, and not the Creator), it is credited to my account.

My free action can only be one thing, to make the group stronger every time so that it influences me and strengthens the power of my desire, so that with an even greater desire to give, I turn to the Creator and demand an even greater force of giving from Him.

Thus, another number appears in my account balance. So I turn to the group again, change it again, and again it raises me and inspires me to advance and bestow. Once again, I turn to the Creator. I ask Him for the force of bestowal, and my account balance grows once more, etc.

There is nothing else because this is my only free action. Everything else is not done by me but by the Creator. But this is done by me, and therefore it is credited to my account. Each time, only this remains as a result of our lives. Only this account remains. Therefore, Rabash writes that after a person departs, only the Torah and the good deeds he has done during his life remain with him.
[352154]
From the Daily Kabbalah Lessons, 1/18/26 and 1/19/26, Rabash, “What Are Torah and Work in the Way of the Creator?”

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Question: In his articles about the group, Rabash writes that first it is necessary to strengthen the greatness of the Creator in the eyes of the group and only afterward to speak. Shouldn’t we think carefully before opening our mouths?

Answer: Yes, Rabash writes that first you need to think about the greatness of the Creator. But you see that not everything in life goes according to what is written; life is life. So as it turns out on our level, that is how it is, and if not, then not.

What does it mean to “think first of the greatness of the Creator”? What does it mean to think or not think? This is in my external mind. But is my heart ready for this? Is it in such a sensation, at such a level that I feel the Creator, that I think that He is in my heart, and from this level I begin to judge or not?

This is not simply to sit and think. So I am sitting and thinking, and then I close my mouth for some time, and I do not criticize anything. So what? Everything depends on the correction in the heart, on an ever higher and higher level than the one on which you are.

I do not think it is possible to advance without contradictions, without disputes. People should reveal their attitude toward the group. And of course, they need to arm themselves with the intention that without the group they are not capable of moving forward, that without it they will not succeed at anything.
[352129]
From the Daily Kabbalah Lessons, 1/18/26 and 1/19/26, Rabash, “What Are Torah and Work in the Way of the Creator?”

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Preparation to the Lesson

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1st part of the Lesson — Writings of Rabash, Article 20, “What Is the Reward in the Work of Bestowal?” (1988) (4.3.2003)

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2nd part of the Lesson — Writings of Baal HaSulam, “Study of the Ten Sefirot,” Vol. 2, Part 5, Item 5

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3rd part of the Lesson — Preparation for Opening the Heart at the Congress

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How can we get out of the egoistic nature and not be merged with the Creator because of the desire to receive?

At the first stage, you examine your states in order to reveal their cause. And gradually, as your Kelim (vessels) grow, you come to an inner sensation that apparently there is someone who governs everything.

You begin to search for the one who turns everything, but He is concealed, and you search for Him from within the desire to receive. This is called “Lo Lishma.” You develop an attitude toward the Creator and begin to realize His importance despite His concealment.

This happens under the influence of the surrounding lights. With them, He seemingly draws you to Himself. And so you advance from double concealment to single concealment.

What is the difference between single concealment and double concealment? It is the fact that you begin to feel the cause of what is happening to you. But you prefer to be with the Creator rather than with the cause because the sensation of the Creator sweetens the suffering in the states that He sends you. In the desire to receive you feel bad, and the sensation of the Creator gives you sweetness. This is still called “Lo Lishma.”

If you develop the greatest Lo Lishma, when in any case you prefer to be in adhesion with Him as with the truth, and despite the unpleasant sensations that may arise in you, this becomes more important than anything, then you reach the greatest Lo Lishma from which one transitions to Lishma.

That is, throughout the entire path you demand Him, seek Him, and try to feel Him; otherwise you feel bad even if in material life everything is fine for you. This search is possible only from the point in the heart because from all other desires, aside from the point in the heart, you will seek the fulfillments of this world. But the point in the heart demands the sensation of the Creator. With this it is filled.

Question: When I reach the greatest Lo Lishma, does it mean that no matter how much evil I feel, I will still cling to Him because He is the truth?

Answer: Both yes and no. You transition to evaluating on different scales and begin to weigh good and bad according to the presence or absence of adhesion with Him. The moment you feel separated from Him already becomes bad for you. The desire to receive loses its value for you because only adhesion with Him becomes important.

Question: But how can He be important to me if I know that it is He who makes me feel bad?

Answer: Come closer and you will see.
[352361]
From the Daily Kabbalah Lesson, 1/25/26, Rabash, “What Is, His Guidance Is Concealed and Revealed?”

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