Working in the mode of bestowal is called life, much like the way our life unfolds. But unlike eternal life, our earthly life in a physical body comes to an end, and each of its moments is separated from the others alternating between states of lack and small, temporary fulfillments.

In the process where you constantly fill the Creator, since His vessel is boundless, you have the opportunity to continually increase your bestowal. This allows you to constantly experience eternal life, without end or limit, filling up, expanding, and extending yourself without limit.

Therefore, praising and exalting the Creator are means by which you can bring Him delight. If you have awareness of the greatness of the Creator, a sense of His glory, this gives you the ability to bestow naturally, much as it happens in this world. After all, when you meet a great person, you naturally want to give him something, serve him, be attentive, and show honor and respect.

Consequently, our challenge, while we remain in a state of concealment, lies in being able to visualize the greatness of the Creator. If we succeed in doing this, the Creator truly begins to reveal Himself to us little by little. Then, based on this revelation, we become capable of transforming His greatness into a form of reception, not for self-gratification, but for the sake of bestowal.

When the Creator is revealed, my vessels (Kelim) yearn to receive His unveiled, visible greatness. At that point, I perform a Tzimtzum (restriction), and a new phase of work begins, one through which I can receive for the sake of bestowal.

Before the Creator is revealed, I am capable only of bestowal for the sake of bestowal. But when the Creator is revealed, it is a sign that I have reached a state in which I am able to work in the mode of receiving for the sake of bestowal. Thus, opposite my desire to receive stands a pleasure that I can already restrain, and as if undergoing a phase shift, literally a complete inversion, transform into bestowal.
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From the Daily Kabbalah Lesson 4/17/26, Rabash “What Is the Difference between Law and Judgment in the Work?”

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Until a person comes to the final correction (Gmar Tikun), their entire path lies in faith above reason—both in Egypt and subsequently the desert. Along this path, we move from Lo Lishma (for the sake of receiving) to Lishma (for the sake of bestowing). This transition is brought about by the Creator according to a person’s efforts.

A person’s work is divided into two categories: 13 attributes and 12 qualities. The 13 attributes represent the definitions of the properties of abundance descending from above downward and are called Mazalot (streams of fortune, the signs of the Zodiac). This abundance arrives gradually; the light of Hochma (Ohr Hochma) trickles down from the Rosh (head) of Arich Anpin in the form of the “thirteen corrections of the Dikna (beard).”

When it reaches the lowest point, the created being must be corrected in order to receive this abundance within its own corrected vessels. This means that the created being subdivides its levels of reception into distinct parts, which are designated as the twelve tribes, the twelve specific parts of the work performed on the collective vessel (Kli).

Each of these parts entails its own specific work, its own unique banner—its own way to “break through” under the guidance of its banner. The nature of this work and these actions are completely different from one another, just as one spiritual encampment camp differs entirely from another.
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From the Daily Kabbalah Lesson 5/2/26, Rabash, “What Are Banners in the Work?”

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Matter and anti‑matter exist; things that are completely opposite to each other. But who can discover and evaluate this oppositeness? There must be some reference point, something intermediate, something opposite.

When a person receives a point in the heart, that is, a quality of the Creator, looks at all their other qualities from within it, at their overall form, and sees to what extent they are opposite to the Creator, then a feeling truly arises within them that is called “seriousness.” But this is not yet quite the seriousness that is necessary, because a person sees only his own oppositeness. So what? This is still not enough.

Well, fine, I am opposite to the Creator. Then one might say: “Go to the Master who made me!” From this we see that it is possible to exist even such a state without doing anything simply by treating the matter frivolously and continuing to exist in the same spirit.

True seriousness arises in a person after one sees through the point in the heart, and to the extent that one is allowed to see (even if only to a small measure for now), that everything they are composed of now is opposite to the Creator. This is not yet even “Ibur,” the state of an embryo.

After sensing one’s oppositeness, a person must come to humility; a state where one lowers oneself. What does this mean? Humility does not consist of my bowing my qualities before the qualities of the Creator, but in my accepting the advice to go “by faith above reason” with all my qualities.

The acceptance of work “above reason” is called work in seriousness. That is, it is not enough only to see one’s qualities; one must also relate to them correctly. And then, from this it naturally follows that the next state will be only one: prayer.
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From the Daily Kabbalah Lesson 5/4/26, Rabash, “What Is Heaviness of the Head in the Work?”

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In absolutely every respect we are opposite to the light, to the Creator, so much so that we are almost incapable of imagining anything that would be even remotely close to Him. Therefore, our qualities are revealed to us gradually so that we do not suddenly feel ourselves standing before a colossal mountain of egoism whose magnitude cannot be described.

This is a terrifying opposition! From here all the way to infinity it is gradually revealed to us to what extent our entire form, all our qualities, are completely opposite to the Creator.

If only one quality in us were opposite to Him, then we could measure it in relation to all our other qualities. Through this one quality we would form a correct view of all the others and would be able to see their incongruity with the Creator.

But because our sight, touch, smell, hearing—all our sense organs—are also opposite to Him, we have no means whatsoever to perceive this. Consequently, it seems to us that everything is in order. For this discrepancy to be revealed in a person, there must be a revelation from above, since from the very outset we are absolutely unprepared to perceive any contradiction whatsoever in the reality that exists.

For this we must have a well‑developed point in the heart, it being the only quality that goes beyond the bounds of this world. Then, relative to it, we will be able to examine and analyze all other qualities.

Therefore, only to the extent that the light shines to us from above and develops the point in the heart will we be able to perceive how opposite we are to the light.
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From the Daily Kabbalah Lesson 5/4/26, Rabash, “What Is Heaviness of the Head in the Work?”

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Comment: Until you have entered the spiritual world, what you read in the books, such as “do this, do not do that,” does not help you at all, and yet this is very important.

My Response: Until a person has entered the spiritual world, of course they not see which of the commandments are performative and which are prohibitive. One does not discern the structure of their soul: which Kelim they possess below the Tabur and which above the Tabur, which of the desires they can use for the sake of bestowal and which they cannot.

Comment: But one can simply read what is written in the books.

My Response: Everything is written in the books, but you cannot use the information as a basis for performing a self-analysis. It is only at the moment while holding the book in your hands, you read and feel, or suddenly see something with inner vision and distinguish these things within yourself, then you recall where this is described in such a form. This is called “a man’s soul teaches him.” Then you transistion to practical Kabbalah and perform corrections upon your desire.
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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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Preparation to the Lesson

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1st part of the Lesson — Writings of Rabash, Letter 52

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2nd part of the Lesson — Studying with Friends

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3rd part of the Lesson — Zohar for All, “Emor,” “The Omer Count and the Festival of Shavuot”

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The greatness of the Creator and His glory—which we constantly talk about in the group, and thereby elevate Him—is in fact a means by which a person, based on constantly turning to his inner self, begins to turn to the Creator.

This can be seen even in simple examples. You came here at three o’clock in the morning, you could care less about anything, and you are still half-asleep. The most that you can think of is feeling better. Let’s say that you are not in a good state, that you feel low, and that you have no interest in anything.

There is nothing you can do; you have already come here, you are listening to the lesson, and you are catching all sorts of words and conversations of your friends. You observe that they think differently, that they are in high spiritus, and this starts to inspire you.

When you are inspired, a certain shift, whether you intend it or not, takes place within you regarding your attitude toward life and the purpose of life; as a result, you become capable of exerting some effort. You can say, “Yes, I am making efforts, but they are all based on the elation that I got from the group. Had I not come here, had I not sat here listening to all kinds of things, I would not be inspired. But now I am in a great mood.”

True. But you have already paid for it by coming here. After all, everyone is just like you, and everyone who comes here affects the others in some way. Then, in fact, if you influence everyone so that everyone influences you in some way, and all the benefits from this will be yours.

You are not running on someone else’s fuel, you are running on your own fuel. Then you fulfill another law, another condition, despite the fact that you do not see the goal or the Creator. However, you already understand that it is good that you do not see Him because it does not tempt you to enjoy seeing the Creator for your own sake.

It is good that the Creator is hidden, and that you can get a push toward Him from the group, rather than from Him directly. After all, had you received an impulse directly from the Creator, you would instantly fall into pleasure for your own sake: “Look who I have a connection with! Look who is giving to me! Look at me!” The fact that I receive a push from the group toward the Creator supposedly frees me from the problem of making the first restriction on my Kelim while still obeying the law.

Therefore this work is called the preparation period. Because I have started work and I have made a certain number of efforts, efforts that I must go through according to the root of my soul, I reach a state where I am given a Masach (screen). Then I merit the revelation of the Creator, and to receive forces from Him.

When I see the Creator, I am able to selectively accept, not pleasure, but only the strength to get closer to Him. From the light that comes from Him, I will take what I need to correct my Kelim, but will not use Him to fill them. After I correct these Kelim, I will fill them in order to get even closer to the Creator, to become even more like Him. This is how a person ascends the spiritual ladder and moves from law to judgment.
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From the Daily Kabbalah Lesson 4/17/26, Rabash, “What Is the Difference between Law and Judgment in the Work?”

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If you make war and do not see that the evil inclination is angry with you, it is a sign that you do not even know what “for the sake of the Creator” means.

…the bad is actually within us, but we do not see it. Only through the dispute does it appear. Hence, if a person is at peace with it, he is hopeless… (Rabash, “Peace After a Dispute Is More Important than Having No Disputes at All”).

What is the difference between peace before a dispute and peace after it? It would seem obvious that the best situation is to have no disagreements at all. Why become enemies, hate one another, quarrel, and then reconcile? Is that really better than always living in peace, love, unity, and friendship?

Why are bad periods necessary? What benefit do they bring to the good periods we later attain? Why is peace after war better than peace without war?

On the corporeal level, this is unclear because everything takes place in vessels of reception that do not change. If they do not change and remain egoistic, then why should I suffer during war if I can make peace before the dispute begins? Then I would live well and calmly, without suffering.

But if I arrive at peace after war, I understand that war is not good. Essentially, it gives me nothing except the understanding that it is better to live in peace. And since I did not have enough wisdom to establish peace before the war and avoid descending into it, now, after the war, I guard the established peace with all my strength, until once again the desire to receive increases and pushes me back into war. In other words, the demand of the will to receive becomes stronger than my ability to restrain myself from war.

And so, it keeps returning, giving me no real possibility to prevent wars.
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From the Daily Kabbalah Lesson 4/26/26, Rabash, “Peace After a Dispute Is More Important than Having No Disputes at All”

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Question: How does the Creator, who is referred to as the “Good that Does Good” differ from the image of the Creator that is revealed while wandering in the desert?

Answer: “Good that Does Good” is not the name of the Creator; it is a supreme primordial concept. It is a designation.

“Good that Does Good” is later subdivided into specific influences, which, in turn, include Taamim (tastes) and names.

“Good that Does Good” is plain good; nothing can be said about it. This can be understood once we have attained all other concepts along all the steps of ascent.

The Creator wants us to know Him as the “Good that Does Good.” To come to understand this, you must ascend all the steps, and at each step, you attain how He relates to you, which is part of the “Good that Does Good” in a certain facet.
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From the Daily Kabbalah Lesson 5/2/26, Rabash, “What Are Banners in the Work?”

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We are not capable of beginning spiritual work without that spark that is given to us from above. If billions of people do not have this illumination, then there is nothing for them to do. They are not yet able to develop a spiritual Kli, because they do not have that point from which it begins its existence, what is referred to as a black point or in other words, the point in the heart. That is the spark.

Society offers nothing to my Kli except encouragement and inspiration. How can I receive this inspiration from the group? It is through the system in which we are all included together, within the soul of Adam HaRishon. Because in the aggregate, all of us, all souls, are interconnected in a rigid system. It cannot be broken into separate parts, nor can anything fundamentally new be formed from it.

This structure is called Adam HaRishon (the first man). It has a head, throat, body, legs, and arms, in short, a spiritual Partzuf. We study this in The Study of the Ten Sefirot.

What do we mean when we say that the Partzuf was shattered? The connection between its parts was broken, severed, because previously love prevailed between them, and now hatred has arisen. Consequently, what we call the Temple was destroyed; meaning, this entire Partzuf was destroyed because the mutual connection between its parts vanished.

The very act of striving in whatever way possible, even to a small extent, to re-establish connection between several parts of Adam HaRishon gives me that force of connection that corresponds to the true force that actually exists on the spiritual level, which is where this system is realized fully, in all its strength and power. Therefore, we can receive strength from one another.

By striving to connect with a greater number of friends according to my overcoming of that initial shattering that occurred between us, I as if draw the connecting force of the higher degree. And then, a spiritual force appears at my disposal with the help of which I advance. This is called attaching additional Kelim to myself, additional strength.
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From the Daily Kabbalah Lesson 4/17/26, Rabash, “What Is the Difference between Law and Judgment in the Work?”

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