We are incapable of transcending ourselves, so the group, the Creator, and those around us are indistinguishable in our sensations; to us, they are one and the same. In other words, if we did not work in a group, we would imagine ourselves to be angels.

But by working in it, you see how detestable your friends are to you. You fail to grasp how necessary they truly are, and you would gladly cast them aside.

Young people often come to me and say: “Why do I need a group? I only want to be your student.” Wonderful, this is a good desire. But they do not understand one thing: without the group, the teacher cannot help them in any real way. He can point out the path, assist and support, much like you support a small child, so that you do not fall. But you yourself must walk this path.

The path to spirituality itself consists of your actions with the group. From the side of the Creator, there may be a certain revelation meant to help you in this world. But your vessels of bestowal are located in other souls, which are also parts of Adam HaRishon (the common soul).

Therefore, before you reach the Machsom, you must complete this entire process and acquire the correct Hisaron through the group. The Egyptian exile, Moses, Pharaoh, the plagues, and all the other states symbolize our work in the group.

Bestowal to the Creator and bestowal to the group are one and the same. Work in the group is divided in stages in which a person builds his Kli: to bestow to the group, to exalt the Creator, and to lower oneself before the group as before the Creator.

By working in the group, a person goes through processes symbolizing various spiritual states: bestowing Keter, receiving Malchut, and so on. A person literally builds his spiritual vessel; there is no other foundation for this.

It is impossible to build one’s Hisaron through one’s attitude toward the Creator, toward oneself, or even toward the teacher. The only means available to us is the group. It is like a laboratory where we learn and prepare ourselves for true spiritual birth, that is, for acquiring the desire to pray for the external Kli, the vessel of bestowal.
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From the Daily Kabbalah Lesson 5/14/26, Rabash, “What Is, “If a Woman Inseminates First, She Delivers a Male Child,” in the Work?”

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It is written: This is the meaning of the words “Malchut is filled with the Hassadim of the male from the right side.” By this we can interpret “If a woman inseminates first, she delivers a male child,” meaning that the awakening came from the person (Rabash,”What Is, ‘If a Woman Inseminates First, She Delivers a Male Child,’ in the Work?”).

The Hisaron (deficiency) awakened in a person from the point in the heart is felt within him as a desire that is still not correctly directed. In other words, it is simply a desire to attain the entire future world or what I imagine the future world to be. Such a desire is not yet truly called “a woman.”

In Rabash’s article, “What is, ‘If a Woman Inseminates First, She Delivers a Male Child,’ in the Work?,” the terms “male child,” “man” (Zachar), and “female child,” woman (Nekeva) refer to spiritual states.

From this, it becomes clear that a Hisaron for the forces of bestowal, for the intention for the sake of bestowal, is called “a woman” (Nekeva).

When this Hisaron (this woman) truly demands vessels of bestowal, forces of bestowal, from the Creator, this is called “a woman who inseminates first.” That is, she insists on receiving vessels of bestowal. As a result of this request, “a woman who inseminates first” ultimately gives birth to a male (Zachar). The person truly receives the vessels of bestowal they ask for and that cannot come without the prayer preceding them.

Rabash writes that in order to acquire true vessels of bestowal, one must raise a prayer for society, a prayer for the friend. This is precisely how vessels of bestowal are tested within us. A correct Hisaron is felt in a person as a deficiency directed toward something outside his body (egoism). Only this is considered a genuine prayer and not what existed before. That is, a prayer is only a request for true vessels of bestowal.

Then, since the awakening toward the desire to bestow comes from the side of the person, we say that “a woman who inseminates first gives birth to a male.” From the fact that a person himself longs to acquire vessels of bestowal, the Creator comes toward him and gives him the strength to bestow. This is similar to our path from below upward: first, we must enter Malchut in order to absorb its desire to resemble the root phase (Keter), to become bestowing. And by acquiring the forces needed to become bestowing, we rise to the degree of Keter, the Creator. Malchut ascends to Keter.

The first impulse toward spirituality is given to us by the Creator Himself, but the second awakening must come from the side of the person, and then he will attain spirituality.
[356762]
From the Daily Kabbalah Lesson 5/14/26, Rabash, “What Is, “If a Woman Inseminates First, She Delivers a Male Child,” in the Work?”

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Obstacles are help against egoism because when a person connects them to the Creator, they become effective.

When I receive blows, it seems like something scary to me. But if I receive blows and perceive the one sending them to me, I think, “There must be some justification for this, and I will receive a reward for it; I will begin to advance.”

This is how we perceive it, not because blows become something sweet for me, but simply because there is a connection with the truth.
[356629]
From the Daily Kabbalah Lesson 5/11/26, Rabash, “The Meaning of the Strict Prohibition to Teach Idol Worshippers the Torah”

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Question: Can we enter spirituality without correct prayer?

Answer: Until the proper prayer is formed, nothing can take place. People cry out, “Save me!” because their desire for spirituality is not genuine. It is an animalistic desire. “Give it me! Why won’t You give it me?! After all, You gave me the need, so where is the fulfillment?”

The Creator has endowed you with Hisaron, but His plans do not include filling this need. The Creator has provided you with Hisaron that is not aimed at spirituality. You must shape this desire correctly yourself and build a true spiritual need on its basis.

In essence, He gave you a corrupted Hisaron, a desire for something more than the pleasures of this world. Through your work, you attract the light from above. We call this the surrounding light, the light descending from the Sefirot Netzach, Hod, and Yesod of Partzuf Atik of the world of Atzilut. You attract an illumination to yourself, which gradually builds the right Hisaron in you, and to the extent of your efforts spent on finding the right Hisaron, you feel this illumination.

Otherwise, you will feel other illuminations that shine on you in a non-selective form, just unsorted pleasures from the upper world. But you want to attract a special illumination, a light that returns to the source. To do this, you must want to return to its source (the Creator), i.e., a person must develop his own Hisaron. As it is written: “the woman who conceived first will give birth to a boy.” For this, we have been given a group.

Gradually, this will be revealed to us; there is no other way. You look at the faces of people at the lesson, and see only the outer shell; you do not understand what you have in common, what binds you. But if you penetrate deep within each of them, you will see the souls that are your Kelim. In essence, the souls of your friends are the organs of your spiritual body.

Our initial desire for spirituality is called a point in the heart. We must build a new Kli around this point: instead of a stony heart (Lev haEven), a heart made of flesh (Lev Basar). It is built by joining the other Kelim, the Kelim of your friends, to your black point. As it is written, “I will take away your heart of stone, and create a heart of flesh in you.”
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From the Daily Kabbalah Lesson 5/14/26, Rabash, “What Is, ‘If a Woman Inseminates First, She Delivers a Male Child,’ in the Work?”

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Preparation to the Lesson

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1st part of the Lesson — Writings of Rabash, Article 4 “These Are the Generations of Noah” (1985)

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2nd part of the Lesson — Summary of the Convention

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How can I unite with a friend if he strikes me as somewhat foolish and constantly cheerful, which I perceive as frivolity? Inside him a fire may be burning, yet outwardly there are just jokes and silliness.

Moreover, the issue isn’t how I can be impressed by this, but simply that he lowers me from my level of appreciating the importance of the goal, and I too begin speaking nonsense. Can a group really bring me to something serious this way?

Rabash writes that, on the one hand, outwardly there should even be jokes, something light but not frivolous, while on the other hand, inside you everything should be burning. How can these be combined? These are very fundamental questions!

Of course, outwardly the group may say all kinds of things, but I am impressed by external expressions, not by what is internal. How do I know what is inside them? If I am influenced by the external, then I too begin speaking nonsense, willingly or unwillingly falling under its influence. On the animate level, this is exactly what happens. So, what should be done? Let us think about it!

Question: But how does a person clarify this? After all, only one thing matters: how the group can increase our desire.

Answer: Yes, that is the answer to the question! Increase the speed. Again, you are not paying attention to Baal HaSulam’s words. He writes two words, and that is all. There is no need to look for additions here. Pace!! That is all! You have no other possibility. Do not think that for every bad or good situation there is some special solution. Bad and good are all a matter of the same pace.
[356667]
From the Daily Kabbalah Lesson 5/11/26, Rabash, “The Meaning of the Strict Prohibition to Teach Idol Worshippers the Torah”

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Question: When do I establish a connection with the whole world?

Answer: To the extent that you acquire a screen, you turn not inward, but outward, beyond yourself. Baal HaSulam clarifies this in his article Matan Torah [The Giving of the Torah] and uses the example that as a person grows, so do his worries.

At first a person cares only about himself, then about his family and his surroundings. Later, he begins to worry about the whole country, and as a result, the whole world becomes the subject of his thoughts. Here, Baal HaSulam describes a great man in terms of his human qualities. However, this surely also works in spiritual development.

Just imagine that everything we attain in our desire through the five senses, as well as all our spiritual attainments, is included in our common desire, called “Adam HaRishon,” the common soul.

I am a part of this common soul, one of six hundred thousand, and all my attainments—all that I can absorb inside myself to fill my part—are called “this world.” Whatever I perceive as I enter the sensation of external Kelim is called my external world, that is, my spiritual world. As a soul, I already reside in these external spiritual vessels.

Question: How can this be implemented during the lesson?

Answer: If the Creator has charged you with the initial Hisaron, you will continue to work on it until you gain a true desire for spiritual things. You just have to want it.
[356773]
From the Daily Kabbalah Lesson 5/14/26, Rabash, “What Is, ‘If a Woman Inseminates First, She Delivers a Male Child,’ in the Work?”

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In the spiritual realm, there are concepts that relate to roots. And in our world, in the material realm, there are also names, concepts, and results that stem from those roots. These are two domains: the spiritual domain, and below it, the material domain.

Baal HaSulam explains the concepts of root and branch in the section “Inner Observation” of the first part of The Study of the Ten Sefirot. He cites the saying that there is not a blade of grass on earth that does not have an angel above it that strikes it and tells it, “Grow!”

That is, in this world, every object, quality, force, or desire—anything that exists in any form on the still, vegetative, animate, and speaking levels—has a spiritual root from which it originates.

This root gives life to the created being and, as it is said, strikes it and says, “Grow!” By increasing the sensation of lack of fulfillment within it in various ways each time, it intentionally drives it toward growth.

Since this is determined by the spiritual realm, where the roots reside and from which all pressure of governance and control descends, everything below is compelled to grow. The wisdom of Kabbalah deals with showing a person how they can change their destiny, how, without waiting for the “blow,” they can rise and perform all the necessary actions themselves, and thus grow more efficiently and quickly.

This personal participation is called “Israel.” A person, on their own, strives directly toward the Creator, since in any case they are “growing.” But the question is whether they wish to do so independently. In that case, they transition from the state called “the nations of the world” to the state called “Israel.”

The wisdom of Kabbalah speaks about these qualities from a spiritual perspective. But of course, in the material realm as well, as a result that is manifested in matter, we acquire the same concepts. First, we correct the vessels of GE, which are called “Israel” and are “few among the nations of the world.” Then comes AHP de Aliyah, and only afterward the true AHP.

When Israel (GE) from all the shattered vessels correct themselves, they must completely exit all the vessels. These actions are called “holiness” and “purification,” the making of a covenant.
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From the Daily Kabbalah Lesson 4/23/26, Rabash, “All of Israel Have a Part in the Next World”

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Prayer is the desire to acquire the correct Hisaron (deficiency). There are many inner discernments here.

Our entire path—from the moment we receive the point in the heart until crossing the Machsom, when we work in double and then single concealment and while committing intentional transgressions and then errors—all these states are traversed in order to form a desire, a need, for vessels of bestowal within us.

In the article “Introduction to The Study of the Ten Sefirot,” Baal HaSulam describes the state of “not for the sake of the Creator” (Lo Lishma) where I passionately desire to attain spirituality for my own sake and at the same time, I want to bestow upon the Creator.

Both these desires must exist within me simultaneously, and this state is called Lo Lishma. Consequently, by having the desire to bestow upon the Creator within me,  I feel that all my other desires are simply egoistic, for my own benefit. Existing within these two desires simultaneously allows me to see the difference between bestowal and reception.

Baal HaSulam writes that a person must realize that if they were to discover that they would receive only vessels of bestowal and absolutely nothing for oneself, such a state would not satisfy them, they are simply incapable of it. This is the true state of Lo Lishma, and from it, one comes to the state “for the sake of the Creator” (Lishma). In the book A Sages Fruit, it is stated that we must attune ourselves only toward striving to reach the state of Lishma day and night.

Our initial Hisaron, the point in the heart, signifies the state wherein “the Creator inseminates first, she gives birth to a female (Nekeva).” This primary Hisaron (Nekeva) implanted within us must be increased to its greatest possible measure in this world.

In other words, despite the earthly desires within me, which I seek to fulfill and realize, I want even more to have the desire to bestow upon the Creator. It is precisely this state that is represented by the sages’ saying: “A woman (Nekeva) who conceives first gives birth to a male (Zachar).” Zachar represents the first screen, the force of bestowal. This state may rightfully be called an infant born in spirituality.
[356776]
From the Daily Kabbalah Lesson 5/14/26, Rabash, “What Is, “If a Woman Inseminates First, She Delivers a Male Child,” in the Work?”

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Question: Can a Hisaron become a filling? How does this happen?

Answer: A person who is created from the will to receive, can never exist solely on the basis of a Hisaron. The very nature of creation demands fulfillment. The only question is what shall I enjoy? What kind of pleasures will fill my will to receive?

I know that my Hisaron is directed toward something great, something I have not yet attained. However, this unfilled desire itself brings me a certain illumination from this “greatest” from afar because I otherwise would not have a need for it. In such a case, my Hisaron can actually become my fulfillment.

This means that I find satisfaction with this Hisaron, it suffices for me, and I desire nothing more. If I were to possess anything in addition to this Hisaron, it would no longer be a lack for the highest pleasure. Even the act of receiving fulfillment would only distance me from the goal I strive for. Therefore, I prefer to remain with the Hisaron, which itself serves as my fulfillment. I am happy simply in the fact that I desire this greatest pleasure.

Is this sufficient for attaining the goal of creation? No, it is not. This is similar to the state of bestowal for the sake of bestowal, which undoubtedly is not our ultimate goal. And yet, in this situation, I find pleasure and justification for my current state. Such a state is certainly desirable for a person in this world.
[356803]
From the Daily Kabbalah Lesson 5/14/26, Rabash, “What Is, “If a Woman Inseminates First, She Delivers a Male Child,” in the Work?”

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