We learn that all our present and future states, including the final correction (Gmar Tikkun) and even the states that follow, already exist, and we are already in them.

We only have to move from state to state.  We can go through each of them only through a driving force called “the light,” which corrects and fills us at every stage of spiritual ascent. This is how we move up the spiritual ladder.

The light affects us without our intervention, and the request for the light to come and correct us forms as a unique request within us; we cannot form it ourselves. After all, we do not know what this light is all about, what it is, what to strive for, or what we will achieve.

All a person needs to do is pay attention to what is happening to him, reveal what the Creator wants from them, and what actions the Creator performs on them in this state.

One must be sensitive to the contact with the divine because as soon as they feel a certain state, it is replaced by a new one. A person senses, grasps, and absorbs this state (takes it upon oneself), and it becomes theirs. Immediately, however, one must again sharpen all one’s senses in order to achieve similarity of form and thus experience the next state.

Yet the Creator’s work is present in this action as well. Only one thing depends on the person: strengthening their focused desire for spirituality. I would say realizing the desire for spirituality given to us by the Creator, or to realize that one receives their desire for spirituality from above.

We study that the states of Ibur, Yenika, and Mochin are produced by the upper. A person’s entire preparation consists of being sensitive to these states and being ready for the actions that the Creator performs on us. This is what is meant by the principle that “opposite the holiness from above, a person must prepare their holiness from below.”
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From the Daily Kabbalah Lesson 7/3/26, Rabash, “What Is, ‘There Is None as Holy as the Lord, for There Is None besides You,’ in the Work?”

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Question: If we speak about the Kli that needs correction in the feminine gender, does it mean women should primarily be the ones to engage with Kabbalah rather than men?

Answer: Why not seat the women in front of the books instead of us, while we go home to watch a football match?

A woman is the desire for spirituality (Hisaron). The feminine in Hebrew is Nekeva, from the word “Nekev” (a hole, an empty space). One who feels a Hisaron for the divine, specifically for the Creator, and wishes to become similar to Him in qualities, is called “Nekeva.”

Nekeva is a Kli that must be corrected and receive the filling of the light. These Kelim, as we previously discussed regarding our forefather Abraham, are passed on to his descendants. And this inheritance is transmitted specifically through the male line. It is the men, and not the women, who receive the Kelim.

Here too there are two degrees. A woman is more connected with reality, with nature. It is precisely this factor that determines a woman’s function in our world and her desires. It is difficult for her to rise above her nature.

Whereas it is much easier for a man to disconnect from reality. He is not as connected with nature, and therefore makes mistakes in this world far more frequently than women. Women behave much more rationally than men. They are realists by nature, more resilient and stable. We see this in everyday life.

But the desire for spirituality has no connection with one’s biological sex. It depends directly on a person’s ability to rise above their nature and aspire to the divine. Women, according to their nature, are not capable of this in the same way as men. In accordance with their qualities, men have far greater potential to rise above their nature.

Therefore the Hisaron (lack or yearning) for spirituality does not come according to one’s biological sex, but according to the extent to which a person is more worthy of rising above nature, and aspiring to divinity.

Thus, it is specifically the man who is obligated to study the inner part of the Torah, to engage in spiritual work. A woman, however, is not obligated. Only to the extent that a genuine need for spirituality appears in her does she also need to undergo the process of correcting the Kelim. But how many women have a true desire for spirituality?

Therefore she needs to examine how genuine her desire for spirituality is. If she has the basic things corresponding to her nature—a home, a husband, a family, children—and after that she continues to aspire to the divine, then her desire is genuine, and she has the “correct spark.” But if she seems to aspire to spirituality while lacking these basic things, then it can be said that she is simply seeking fulfillment as compensation for her unfulfilled material desires.

Why don’t we examine a man in the same way? Because a man does not have the same intense need for a family, a home, a wife, and children as a woman does. He is detached from these animal desires, and therefore such a test is unnecessary. Of course, we do examine men. He should be married, have a family, be connected with his home, and be obligated to work.

A woman is not obligated to work. The home is the place of her work according to the female nature. Do you understand how different her orientation is from that of a man? According to the laws of every state, a man is obligated to provide for the family and a woman to manage the household. Such is the attitude toward them even now in the twenty-first century. And this is not subject to change; it is a law of nature. Therefore women and men are evaluated differently in accordance with their inner structure.
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From the Daily Kabbalah Lesson 7/3/26, Rabash, “What Is, ‘There Is None as Holy as the Lord, for There Is None besides You,’ in the Work?”

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When a person connects with others in physical work and invests their efforts in a fellow student, they achieve a state where their own yearning for the Creator is supplemented by that of their friend, effectively doubling it. If the friend shares the same desire for the Creator, then the person’s own strength is doubled.

You double the power of your positive desires and strivings, despite the many obstacles that exist. One can give the example of a rocket that, while maintaining the same weight, gains what is essentially double the propulsive force. With the same “weight,” with the same will to receive, a person’s strength doubles, thereby cutting their path to the Creator in half. For example, instead of ten years he will need only five.

If a person chooses a group of friends and is confident that they are true like‑minded companions who provide the additional forces needed to advance, then there is nothing better.

But if, after constantly checking the connection, they become convinced that there is nothing more to add, they can of course stop there. However, if it is possible to “press on the gas” or switch from  a “dirt road” to a “wide highway,” then they should look for the means to do so.

Possibly, by improving their connection with his friends or by changing groups, they will be able to advance further. This is precisely what is meant by choosing the right environment.
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From the Daily Kabbalah Lesson 7/15/26, Rabash, “What Is ‘Do Not Slight the Blessing of a Layperson’ in the Work?”

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Preparation to the Lesson

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1st part of the Lesson — Writings of Rabash, Article 30 “The Klipa [Shell/Peel] that Precedes the Fruit” (1986) (7.30.2002)

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

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Question: How can a person determine that he is standing before a choice?

Answer: A person does not know that he is in a state of choice. He must have faith and constantly remind themselves.

Therefore it is necessary to develop the habit of creating various reminders, notes, and marks inside and around myself that will help me constantly remember what, and in which direction, I can now add from myself. And then, within three to five years, one can attain what the Kabbalists write about.

However, the system must accompany me in such a way that I can constantly awaken, and strive toward the goal. Now this system is becoming denser; time is compressing. For although the Kabbalists wrote long ago, in the times of the Gemara, they had our days in mind.

It is said that everything that has been written is intended for the last generation, for living in the days of the Mashiach because for the previous generations it made no sense to write anything. In the past generations only a few individuals rose to the spiritual, and the Torah they had was different; they were drawn from above. But all the holy books, including those written by Moses, are intended for our generation.

It seems to me that for beginners time is indeed greatly shortened. Today people come who grasp the material very quickly. After two or three years I still did not perceive what today they feel and understand after a month of study.

Comment: With such receptivity one can remain for ten years without advancing at all.

My Response: I am speaking about one specific parameter. That a person can sit here another twenty years, and remain the same as today is true; it all depends on him. And yet for now, his understanding, perception, and connection with the material are such as mine were two years after I began to study Kabbalah. This is a miracle; I am amazed by it.
[359443]
From the Daily Kabbalah Lesson 7/20/26, Rabash, “The Creator and Israel Went into Exile”

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Question: How can a person ask the Creator for help and wish only to bestow without receiving anything for oneself?

Answer: That is exactly what we ask for. I ask the Creator to give me the ability to bestow. To bestow upon the Creator means to bestow upon the group, as it is written: “I dwell among My people.” It is one and the same.

There is no other Creator. “I dwell among My people” means that He is revealed within the group. The collective force of the group is called “The Creator.” To bestow upon the group as a whole is to bestow upon the Creator.

We tend to think about this in ordinary, earthly terms, and so it seems to us. “What is so special about the group? What can I possibly give them? This is nonsense!” But if you were truly able to come out of yourself and bestow upon others, you would reveal the higher reality rather than this world. We simply have not yet attained it.

One might ask: “Haven’t many philosophical movements also promoted devotion to society? Have they not claimed that the voice of the people is the voice of God?” But that is not the same because they did not use the reforming light, the inner force contained within the collective.

So what does the wisdom of Kabbalah ultimately say? You have nothing but desire. Within that desire lies a unique force called “the Creator” concealed there from the outset. You can awaken this force within the group if you genuinely wish to advance toward it by bestowing upon the group. There, within the group, you resolve all your relationships—with yourself, with the group, and with the Creator. Everything takes place within the group, in the bestowal that you acquire outside yourself.

There is no difference between bestowing upon the group, and bestowing upon the Creator. Bestowing upon the group refers more to bestowing upon the vessels (Kelim), the desires of others. Bestowing upon the Creator means becoming more integrated into the general force of bestowal that reigns within those desires.

We must free ourselves from religious concepts, from the lingering belief that there is some Creator ruling somewhere in the heavens and influencing us from there. Notice how deeply rooted this stereotype still is within us! But there is no higher force outside of us! That force exists within the group, in the connection between us. There is nothing beyond that reality that you reveal. Outside of reality, there is nothing.

As you delve more deeply into these concepts, you begin to understand that this is, in fact, a very materialistic approach.
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From the Daily Kabbalah Lesson 3/21/11, on The Book of Zohar, Yitro (Jethro)

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Comment: On the one hand, we say that all our discernments (Avchanot) come from previous states, while on the other hand, it is said that the next state is completely opposite to the previous one. The previous experience cannot help in it, and all advancement takes place in darkness.

My Response: Indeed, a person has no experience from their previous state. This is what is called going “above reason.” The upper appears dark and concealed to a person. You must have faith, that is, perceive not in sensation, but in the Kelim of bestowal. This is called faith.

In the Kelim of bestowal (they are above you), you may assume that the upper is indeed higher and greater. This is despite the fact that in the Kelim of reception, which you are presently in, you do not feel the greatness of the upper. Even if these Kelim are already working in order to bestow, they are still small compared to the upper.

Suppose you already have a screen, and you receive with the intention to bestow, that is, you are in a certain spiritual state, on a certain degree X. You already have something, but nevertheless there exists X + 1, and for you this is darkness! X+1 is an addition to the desire to bestow that you do not yet have. Relative to your Kli this action is dark, and you do not perceive it as more exalted.

You can feel and evaluate this action as greater only on the condition that you have a Kli of bestowal for this action. But if you have not yet acquired it, then this additional bestowal appears to you as darkness. And there is nothing that can be done about it.
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From the Daily Kabbalah Lesson 7/5/26, Rabash, “What Does, ‘Everything that Comes to Be a Burnt Offering Is Male,’ Mean in the Work?”

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Question: Can I receive discernments (Avchanot) and a sense of their nuances from the group?

Answer: No, you cannot. You receive the general feeling of the greatness of the upper from the group. That is the group’s power. In fact, even this you do not receive from the group itself.

You receive this feeling from above, but through the group. Everything you receive comes from the world of infinity, either directly or through the friends, that is, through the souls with whom you are connected in infinity as one soul. Because there you are one soul, each of you receives additional Avchanot and additional illumination for each of you.

For example, suppose there are ten of us connected in infinity as one soul, and each of us has ten Avchanot. If all ten possess them, then each one has ten from everyone.

In this way, through the friends I draw an additional ten Avchanot because here in our world I want to become similar to the corresponding state in infinity where we are all united. By wanting to unite with them here, I as though draw that state in which we already exist there through them. “As though” because this is not yet the light itself, but a small illumination, an addition. There however, each one gains from everyone.

But this depends, not on the friends, but on me, on how I relate to them. Whether we want it or not, we are already connected there. Therefore a person should not criticize the friends. On the contrary, let them do whatever they want—let them resist, or argue. He simply draws upon himself the forces from that place where the common source of all forces exists, and through this he draws upon himself the forces of bestowal, that is, he draws himself toward that very same place.

Everything is very simple. You need to imagine the picture where, in the upper world, everything is already connected, while below it is not. And if here below you make even the slightest effort to build the same picture, then, according to the effort you invest, you draw that force upon yourself.
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From the Daily Kabbalah Lesson 7/5/26, Rabash, “What Does, ‘Everything that Comes to Be a Burnt Offering Is Male,’ Mean in the Work?”

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Preparation to the Lesson

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1st part of the Lesson — Writings of Rabash, Article 23 “What Is the Meaning of the Purification of a Cow’s Ashes, in the Work?” (1991) (7.26.2002)

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

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Question: What is the greatness of the Creator?

Answer: The greatness of the Creator is when the goal is more important to me than myself, when the Creator is more important to me than what is happening to me at the moment or what comes to me from the depths of myself. The Creator and the goal—the essence is one and the same.

I must come to an inner balance so the greatness of the goal, the greatness of the Creator, which I have now received, would give me additional strength compared to the forces I possess and use to advance in material life.

In this way, I will be able to rise a little more, turn to the Creator, and make myself dependent on Him.
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From the Daily Kabbalah Lesson 7/5/26, Rabash, “What Does, ‘Everything that Comes to Be a Burnt Offering Is Male,’ Mean in the Work?”

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