What does it mean that the correction should be in the form of awe, Kelim of bestowal? The fact is that if we get pleasure in the desire to receive, this pleasure instantly cancels the desire.

For example, when we are hungry and start eating, we experience pleasure from food. But gradually, as we become satiated, the pleasure fades, and even from more delicious things, we no longer feel the same pleasure as from the very first bite.

This is all because the pleasure, filling the desire to receive, cancels out the lack (Hisaron) to the same extent. As soon as the Kli reaches saturation, it ceases to feel that it is filled.

We feel the same way when, for example, we chase after a purchase or strive for something, dream about it for a year or two, achieve it, and, after a week or two, it becomes ordinary. The pleasure filled the Kli, and the Hisaron, the hunger, disappears.

In order for the pleasure to be not accidental, temporary, fleeting, but eternal, it must grow with the fulfillment and not decrease or disappear altogether.

On the contrary, the greater the filling, the more the enjoyment, and they will literally be able to help each other by increasing each other. How can we do it? If the intention, which is added to the desire to receive, becomes for the sake of giving, the Kli will receive a state above time, place, and space.

What does it mean? Even if my place, my Hisaron, my “stomach,” is filled, but my intention as I fill it is to give, then I will have even more appetite to give.

Above time means that the more I get filled, my Hisaron, my appetite, my hunger, will not decrease but only grow as I am able to give more.

Therefore, in addition to the desire to receive, we must add the concept of intention, since intentions make the desire to receive something eternal, something that does not cancel out before the light that fills it but, on the contrary, turns it into a semblance of light. This is the teaching of the science of Kabbalah, the science that teaches how to receive for the sake of giving.
[351672]
From the Daily Kabbalah Lesson 1/7/26, Rabash, “Concerning Fear and Joy”

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On the spiritual path, there are guidelines that lead us to final correction. This path is divided into corrections, the first of which is called Ira—fear or awe.

In The Book of Zohar, a question is asked: where can this awe come from if the Creator is good and does good, if He is perfect and above all calculations for Himself? Why then should a person fear Him? It does not befit the Creator, who abides in absolute perfection, to act in a way that causes fear. How can this be?

The Zohar explains that there is a kind of fear called fear on the level of our world, when a person fears punishments for himself and for his family in this world. Moreover, he fears what will happen to him in the world to come, although this is already a higher concept. Nevertheless, it is still fear of punishment.

But when a person corrects his Kelim into Kelim of bestowal and acquires a screen (Masach), then he ceases to fear the Creator altogether, because he sees that He is good and does good. The Creator is revealed to him, and he begins to understand that even before he felt fear not because the Creator exists and can punish him, but because within his uncorrected Kelim he feared receiving punishment. In truth, there is no such thing as punishment from above. Separation from the Creator is itself the punishment.

And so, a person comes to another kind of fear—to awe that he may be unable to bestow. This essentially is correction itself; it is the thing that gives him the ability to build the Kelim of bestowal of his soul. In the revelation of this awe, a person receives the filling called love. Thus, love is the result of awe.

To the extent that he fears being unable to bestow, the light fills him and conveys a sensation of love to him, a feeling of similarity to the Creator, equivalence with Him in qualities, unity and adhesion with the Creator. Therefore, the concept of awe is correction. Because initially we are created with a desire to receive, and it must be for the sake of bestowal; otherwise, we will not feel delight.
[351669]
From the Daily Kabbalah Lesson 1/7/26, Rabash, “Concerning Fear and Joy”

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Question: How can I check whether I am applying effort correctly?

Answer: How to check whether your effort is correct? There are many ways to check this. First of all is whether you want it or not. Usually, what you do not want may be the correct thing. Secondly, whether it is respected in the eyes of the friends. Check it in relation to what is written in the primary sources and to what the teacher says.

Before the Machsom, we have no clear system by which we can examine and evaluate ourselves. Essentially you are asking where that standard is against which you could check yourself and see how much, more or less, you correspond to it, or on the contrary, do not correspond.

Before you enter the spiritual world, this is not revealed to you. This is why it is called “concealment.”

But you can evaluate yourself in relation to your will to receive, in relation to the group and the teacher; at least in this way you can test yourself. It is not for nothing that it is said: “Do not trust yourself until the day of your death.” As long as your egoism has not died, you can make mistakes—terrible, foolish mistakes, and even the simplest ones. And here is what is interesting.

You keep making mistakes again and again, as if in the same situations, which seem simple. How can this be? You went through such big things, you did not get confused, you managed them somehow, and suddenly you fall into some foolishness again?

That is how it is. We do not know the degrees. It seems to us that each degree is like this. No. They can appear to you in a very simple, natural form. You suddenly become like an infant who stands and cries from having lost his mother.

All periods before the Machsom are like this. After it, everything depends on the screen, on the degree to which you are merged with the Creator.
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From the Daily Kabbalah Lesson, 1/8/26, Rabash, “Concerning the Reward of the Receivers”

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Preparation to the Lesson

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1st part of the Lesson — Writings of Rabash, Article 10, “What Is the Degree One Should Achieve in Order Not to Have to Reincarnate?” (1984) (4.30.2003)

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2nd part of the Lesson — Recording of Rabash, Writings of Baal HaSulam, “Study of the Ten Sefirot,” Vol. 1, Part 4, “Table of Answers for Topics,” Item 117

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3rd part of the Lesson — Preparation for the Congress, “Connecting in the Ten, Adhering to the Creator,” Lesson 2″

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The Creator has no image, no form, I can love. His form is his law, the law of giving pleasure. The way this form of giving clothes itself is what I need to love, and what I need to identify myself with. This is called loving the Creator. How can I do this?

They say that you can come to love the Creator by executing various Segulot, using miraculous powers. What is a Segula? It involves exerting effort without a direct connection to the final outcome; the result is love for the quality of bestowal.

These actions will result in something that can be accomplished only by the upper force. That is, if you carry them out, they gradually grow into a great force in both quantity and quality. Then, in accordance with this law, the desire to give is born in you, and you begin to love this state. This is love for the Creator.
[351732]
From the Daily Kabbalah Lesson 1/8/26, Rabash, “Concerning the Reward of the Receivers”

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Question: What does it mean to connect with a friend?

Answer: To unite with a friend means that I want to come to adhesion with the Creator. But unfortunately, I cannot attain this without connecting with you. And you must also come to the same realization that if you do not connect with me, you will never attain the Creator.

The Creator, adhesion with Him and attaining similarity of qualities with Him is our goal, both yours and mine. No one will attain it without connecting with another, but only through another—yes.

Union means that the Kli (vessel) for attaining the Creator is located within your friend. A Kli is the impression, the yearning, the exaltation of the goal, the greatness of the Creator.

When you feel that you are praising the Creator, that you are exalting Him, then know that it is not you, but your friend who brought this into you. But you can receive inspiration only in exchange for your own contribution into him. If you carry this out, then through this a Kli will be created, in which you will strive toward the Creator.

And until you connect with a friend and absorb the greatness of the Creator from him and know that it is the Creator who has given you the yearning for Himself. It is He who has expressed His desire toward you, and not you toward Him.
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From the Daily Kabbalah Lesson 1/11/26, Rabash,”The Agenda of the Assembly – 2″

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My work with a friend is to receive awakening, upliftment, a sense of the importance of the goal, the greatness of the Creator, and praise of the Creator from him. To the extent that he can give this to me, I exalt the connection with Him. This means that I exalt the connection in the group, and then one thing triggers another.

But everything that I check, analyze, and evaluate in a friend, my entire attitude toward him, must be only in accordance with his attitude toward the Creator. No matter how differently it may seem to me, it is so.

I must not climb into his soul, nor force him to speak about his relationship with the Creator. But the external form in which he expresses his yearning for the Creator gives me the understanding that he passionately desires the Creator.

I am obligated to be under the influence of the friends, to increase my desires through the connection with them, and to be in interaction with them, which operates in two directions: from me to them and the opposite.

If you see that they are here and truly ready for this, it is called that the Creator brought them to you, and in accordance with this you must relate to them in a special way. You have no choice, but He has a choice, and He chose precisely them. From this point begin to develop your attitude toward the entire group.
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From the Daily Kabbalah Lesson, 1/11/26, Rabash, “The Agenda of the Assembly – 2”

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The relations among friends in a group are external, but they should become internal.

To the extent that these relationships take on the form of bestowal, to that extent they will transform into a spiritual vessel in which the Creator will be present.
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From the Daily Kabbalah Lesson 1/8/26, Rabash, “Concerning the Reward of the Receivers”

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Preparation to the Lesson

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1st part of the Lesson — Writings of Rabash, Article 3, “What It Means that the World Was Created for the Torah. (1990) (3.23.2003)

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2nd part of the Lesson — Recording of Rabash, Writings of Baal HaSulam, “Study of the Ten Sefirot,” Vol. 1, Part 4, “Table of Answers for Topics,” Item 113

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3rd part of the Lesson — “Maaser (Tithing)”

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In the article “Concerning the Reward of the Receivers,” Rabash writes that there are prohibited things; permitted things that cannot be received for the sake of bestowal but are necessary; and also, things received through the fulfillment of commandments that cannot be received for the sake of bestowal.

In addition, there are permitted things and things received through commandments that can be received for the sake of bestowal. According to the level of performance, a person receives a reward.

And what is this reward? Reward means performing the action in the most optimal way, through which a person attains equivalence of form. Why, then, do they not say that equivalence of form is the goal, but rather say that the goal is reception for the sake of bestowal? Because the result does not depend on us. The result comes from the law of the Creator, whereas the action depends on us.

This is similar to how Rabash explains the question of love: How can one force oneself to love the Creator, or to “love your neighbor as yourself,” when we cannot interfere in this? How can I force my heart to love someone?

In our world, this can be achieved through effort—when I invest myself in someone, give to them, care for them. This is clearly seen in the example of people who take a child to raise, and the child becomes completely their own, because they invest in him.

Before they invested in him, they felt no love for him at all—neither natural, instinctive love, nor love above nature. But after they invested a part of themselves in him, he becomes very important to them, because it is that part of themselves in him that they love, and from this love for the child is born.

So, it is with us as well: When we are in the desire to receive and transfer it to someone else, a connection is created between us. And in spirituality, when we want to love someone who is completely foreign to us, for the sake of bestowal (not for the sake of receiving, for then we are speaking of an animal feeling), this is a different law, as it is said: “Love the Lord your God.”
[351728]
From Daily Kabbalah Lesson 1/8/26, Rabash “Concerning the Reward of the Receivers”

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