Question: It is written that a person should sell everything he owns and marry a daughter of a sage. Why must one marry the daughter of a wise man?

Answer: The “wise man” or “sage” is the Creator. One who studies His wisdom is called a “disciple of the sage.” The vessel, the desire for this, is called the “daughter of the wise disciple.”

We have a desire to receive. In its corrected sate it is called “male” and “woman” in the uncorrected form. There are various designations, but by marrying the daughter of a wise disciple, i.e., acquiring the desire to receive and correcting it into an intention for the sake of giving, in an effort to become a disciple of the wise, with the help of this desire, a person comes to work for the Creator, to become like the Creator.

Question: What is this special Kli of a wise disciples daughter? After all, every vessel is a desire to receive.

Answer: Indeed, in the end, all desires will turn into proper vessels to the degree they are corrected. However, this is not yet so during the process of correction. During the process of correction, there are many desires that a person must conceal one should not to work with all them, but rather filter out the few that can be brought to an intention for the sake of bestowal, to work for the Creator.

Question: When does it start? Once people come to “religion,” that is, to the right intention?

Answer: Before a person became “religious,” a material desire to receive already formed within them. What I mean is that before a person began to correct himself, he was already walking in the middle line (Daat, Tifferet, and Yesod), yet his desire to receive was aimed at himself with the intention to receive. When he starts working for the sake of givinbestowing, he brings everything in line with this intention and screen, which is called becoming “religious.”

Then a different kind of work begins: a person filters out his desires, selecting the right ones he can work with. Some desires are impossible to work with at all; for example, the stony heart (Lev Ha Even), the prohibitive commandments speak about it.

A person takes the desires he can work with, according to the extent and form it is possible and how they can be combined, and begins to refocus them on the intention for the sake of giving. This is how he builds his middle line.
[360292]
From the Daily Kabbalah Lesson 8/12/26, Rabash, “One Should Always Sell Everything He Has and Marry a Wise Disciple’s Daughter”

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Question: Why did a person have more strength for giving before they came to “religion,” that is, before they acquired the right intention?

Answer: When the desire to receive is revealed to a person in the ordinary way, as it happens with everyone, the person sees that in one part of this desire they can receive, and in another part give.

In some cases, I derive pleasure from giving, and in others from receiving. In each person, these qualities are mixed in their own way; based on these we can tell whether a person is good or bad, whether their actions are wonderful or repulsive. However, all of a person’s desires, both giving and receiving, are directed toward their own benefit.

When a person begins to compare themselves with the true properties of bestowing, which are devoid of any intention for self-benefit, they evaluate everything very differently. Then, both acts of receiving and giving appear to one as essentially the same from the start, for they all serve the single intention: to receive. Consequently, they are all flawed. The person sees a twofold evil in themselves.

First, he previously thought receiving was normal and natural; now he realizes it is bad. Secondly, in the past, when he gave, he thought he was performing good deeds, he had motivation and a sense of self-importance; he felt like a worthy human being.

Indeed, we derive pleasure from giving; it boosts our self‑esteem, feeds our pride, and so on. Even the lowest, most terrible person experiences such feelings; it seems to them that they are giving up something for the sake of others. Now, however, he sees that what he deemed to be to his merit—acts of giving or expressions of his own humanity, was also for the sake of receiving something in return. Thus, a person becomes a villain twice over in their own eyes.

They feel that all their actions are bad, awful, and the urge to give something to someone feels even worse, which plunges a person into despair. Furthermore, beyond the all-encompassing intention to receive, even stronger desires are revealed to them. The person suddenly realizes they do not care about anything: let their children perish, let the whole world disappear, it makes no difference. Their ego is so locked within itself that it takes nothing outside the boundaries of his own body into account.

Then the desire to receive presents an even grimmer picture: they do not care about anything outside themself nor about what will happen a moment later. Let me perish in a second, I am alive until the next second and that is enough. The desire to receive focuses so intensely on this particular point—the present moment and only within itself—that this point becomes its absolute limit. A limit in both time and space.

Therefore, we reveal not how great our desire to receive is, but the extent to which it is locked within itself. It is endlessly absorbed in itself, indifferent to everything else! It is immense precisely because of this terrible quality of inwardly directed self‑sufficiency.

Then a person finds themselves in a state where they do not know how to escape this condition. They feel very bad. If they had simply acknowledged this within themselves without the accompanying realization of its nature, they would not feel anything negative; they would accept that is just how I am. We see that many people in the world commit terrible things, and they even feel better than those who seem to be doing good.

The problem is that when a person is about to “return to religion,” i.e., to acquire a middle line, to work in Daat, Tiferet, and Yesod, they see themselves as bad in relation to the surrounding light. They become split, experiencing a terrible feeling from comparing themselves to the standard, to the properties of the surrounding light. They simply go crazy; such moments are so intense. This is the beginning of the recognition of evil.
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From the Daily Kabbalah Lesson 8/12/26, Rabash, “One Should Always Sell Everything He Has and Marry a Wise Disciple’s Daughter”

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Comment: Rabash writes a lot about the different states a person goes through.

My Response: When you read or listen to articles or read my books, you cannot determine how it will affect you; you cannot determine the direction of your thoughts. And why would you? You just have to accept it, listen to it, pass it through yourself like through a grinder, and that is it. It enters through your ears, but what it does there is not important. It does not matter at all! It is not your job to determine how this should work.

This is exactly what I was asked online: “How does one attain a particular property?”

I wrote: “How can a person determine which property they should attain? How do you know you are meant to reach that point? Perhaps your turn to reach it won’t come for another year? In the meantime, you have to go through other things. Do you know your soul’s structure? Do you know what you should be thinking right now? You only obligation is: “What is in your power to do, do.” You attract the light onto yourself and it acts on your structure.

Chemists know that a large molecule has billions of parts, and they are all interconnected. In the spiritual molecule, everyone is connected to everyone. In material life, this presents a problem. However, in the material world, we want to simplify everything. But each has its own character within the same structure: one is bigger, the other is smaller, and the connections between things change.

The structure is the same, but each part has different mass, and each connects to the others in its own way. It is like us all having the same skeleton, but the difference is between the inner parts, inside the bones.

So how can I, in such a complex system where I do not feel or know, or can barely hear anything at first, determine what is more or less corrected in me? What nonsense!

So what can I do? I can only bring a powerful light, and the more it shines on this large molecule, the more it will develop. I can only increase this light’s glow with the help of the science of Kabbalah. That is it! There is nothing else we can do here. We can only intensify the light shining on the structure of the soul. Adding a bit more and more effort.

You start thinking and comparing things because you work with your head and your heart. But your work is already the result of how the surrounding light has affected you and prepared your head and heart for work. There is no way for you to have done it first.

But if you want the light to do something faster next time, by all means. This acceleration may not be so pleasant: falling, flying off, getting up. But you cannot escape this; you can only accelerate your development. When you act in this development, your attitude toward it brings you a different sense of development. That is, even bad things seem good to you. You perceive them as such because they appear to your senses in a good way.
[360239]
From the Daily Kabbalah Lesson 8/10/26, Rabash, “What Is the Gift that a Person Asks of the Creator?”

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Preparation to the Lesson

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1st part of the Lesson — Sukkot 2003, Hoshana Rabbah (10.16.2003)

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2nd part of the Lesson — Hoshana Rabbah

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Comment: We say that the group is the most significant factor that drives a person forward.

My Response: The group gives a person an understanding of many different things, both positive and negative. Perhaps you are asking whether I can buy friends with money.

Let us say that I am a rich and have a lot of money. Then I can buy ten, or even better, a million people who will constantly tell me about the importance of the goal.

Will this work or not? Yes, it will. After all, right now I am in my desire to receive, in a state of animalistic urgency, and that is what gets impressed by what it hears and sees. If I could buy a million people with money, people who would tell me about the importance of working for the Creator, and perform in front of me as if they were one with the Creator, and so on…

That is, I direct a grand production, and I immerse myself in the action. And even though I myself paid for it and gave the order to act, and I know that all the actors are acting for the sake of earning money (the desire to receive), nevertheless, a minute later I am already under their influence. They give me strength, impressions, and elevation, and I advance and gain spiritual value. And they receive their salary.

This is because I must be under their influence, based on my desire to receive. And there is nothing wrong with this desire. It receives from this impression. This is exactly what we demand from the group. Otherwise, I will need a different kind of society, people like Rabbi Shimon, Baal HaSulam, and others like them.

And here they say: “No, be in a group with ordinary people just like you, people who just want to move toward their goal, and make efforts in the game together.”
[359958]
From the Daily Kabbalah Lesson 7/24/26, Rabash, “What ‘Israel Do the Creator’s Will’ Means in the Work”

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Question: What does it meant when it is written about the notion of sin?

Answer: Sin or transgression is when a person uses his desire to receive in order to receive. A person is given some pleasure, but cannot overcome it. It could be a pleasure in something that is a transgression, and yielding to it.

So, it is written, “He committed a transgression and repeated it, it became something permitted to him.” What does “permitted” mean? It means the person has already descended to this degree where this sin is, and he is there.

This could happen not only toward the Mitzvot of “You shall not do,” but also towards the Mitzvot that “You shall do.” Let’s say you are in a state where you put on the Tefillin every day, and one day you receive a state of such laziness and indifference, such a descent that you cannot put Tefillin on. So, you do not do it one day. The second day you also do not do it. Then you have descended to the degree in which you are under the pleasure of the rest, where you are resting from not doing this work.

This could happen towards animalistic, beastly pleasures that are in this world. It can also be unrelated to pleasures, but rather as a result of laziness. Meaning, both, towards doing, where you should do and should benefit and also in relation to “do not do” and you will benefit.

Meaning, either you deter from good deeds, or you are going to go and do bad deeds. Both of them lead a person to descent if he does not overcome them.

If it happened for the first time, it is not necessarily considered that you committed a transgression, because the first time this obstacle comes from above. This is what happened to Adam when he first tasted the forbidden fruit from the Tree of Knowledge, and then a second time. We need to learn this example.

The first time, you are played with, and what needs to be done upon you from above is done. But the second time, what is demanded of you is preparation and ability to face the given situation and to balance your mind (Mocha) and heart (Liba).
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From the Daily Kabbalah Lesson 8/4/26, Rabash, “The Klipa [Shell/Peel] that Precedes the Fruit”

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Question: A person goes through various states where he is literally consumed by desires. Can this be controlled?

Answer: Who talks about controlling anything? How many times have I reiterated that you have no control over anything except one thing: accelerating your development, following the principle of “do whatever is in your power to do!”

Do you see what the Kabbalists advise? “You are foolish; you do not see or understand anything, so do everything faster.” That is all. The great, rich science of Kabbalah and the wise Kabbalists who see from one end of the world to the other, what do they advise you to do?

Question: How is this acceleration expressed? In my attitude or in my physical actions?

Answer: No, this is the wrong question. Perhaps it is more correct to ask: “What am I achieving through my thoughtless actions, with no understanding or awareness? Who can really rely on their own reason? What does it mean to ‘Do everything in your power?’”

At every moment, as far as your current awareness and understanding of what needs to be done for your development based on the Kabbalists’ advice, act accordingly. That is all. That is how it works.

Question: Let us say I am sitting at a set table; I want to make a restriction not to receive for myself, but to give to the Creator. But to calm myself down, I use an even greater egoism. So how can I find peace?

Answer: You are saying the following: “I am sitting at the table, I want to eat and I am suffering. To avoid suffering, I am already using egoism not for the sake of getting pleasure, but a stronger egoism: the desire to stop suffering. That is, I use greater egoism.” That is correct. Stage Bet (2) is more egoistic than stage Aleph (1), with greater Aviut. You are right.

So, you have calmed yourself down from the perspective of the desire to receive by feeling the Creator. If you had another opportunity to calm yourself down, you would never have reached stage Dalet.

All development comes from the development of the desire to receive. Naturally, out of a desire to calm down, it discovers that the Creator is there within itself. I do not have enough words. This is a rather subtle question. How do the light and Kli interact? How do they become really close partners?
[361406]
From the Daily Kabbalah Lesson 8/27/26, Rabash, “What Is the Work of Man, in the Work that Is Attributed to the Creator?”

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Question: I do not have a button I can press to start this process. I must go through all the stages you described. When I examine myself and see that everything I do is not for bestowal but for my own sake, what comes next? Awareness of evil does not arise through the intellect.

Answer: The practical awareness of evil, that is, awareness of whether one’s intention is aimed at receiving or at bestowal—arises mainly through efforts in the group, study, and dissemination. The more a person invests in these activities while simultaneously wanting to perceive his intention, the more clearly one begins to see it thanks to those efforts. Without such an investment, one would have no way to recognize one’s intention.

After the shattering of the Kelim, fragments of the shattered screens remained within us. We need to feel them. How is this possible?

Once there was a screen opposite the light, and the screen and the light were equal. Now the screen and the light are opposites. I must feel this opposition so that it will push me to replace the shattered screen with a corrected one.

How can this be done? I must perform actions that I would carry out using with corrected screens. These actions are study, work in the group, and dissemination. We have no other actions at our disposal that are connected with the screen. I am not speaking about eating more, drinking more, or receiving more pleasures. We still have many stages to pass before reaching those matters; those are actions of reception.

The actions of bestowal that can be connected with screens of bestowal are study, interaction in the group, and dissemination. If, while performing these actions, I think about my attitude toward myself, my friends, or the Creator, I immediately see how far I am from bestowal.

With other actions, I quickly fall into an illusion and can somehow justify myself. But with these actions, I cannot. That is why the sages advise us to act. Otherwise, I too might sit in a corner like some great Kabbalist, going nowhere and doing nothing (although, in reality, they all worked, but let’s suppose otherwise) and perform the Yihudim (“unifications”) associated with Kabbalists.

Yihudim means that, through the screen, a person connects himself with the upper light. Therefore, in this world, only these actions remain for us to perform. I must make sure that every day includes study, dissemination, and work in the group, while simultaneously focusing on the intention, the purpose, behind everything I do.

It is said that even if my desire to draw closer to the Creator through this actions stems from wanting my own well-being, yet I still remember the Creator and recognize that I do not think about Him very much, this constitutes the state known as  Lo Li­shma. From this state, I grow and draw closer to the goal.
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From the Daily Kabbalah Lesson on 9/8/26, Rabash, Article 40, 1989 “What Is, “Every Day They Will Be as New in Your Eyes,” in the Work?”

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Comment: When a person reaches the awareness of evil at a certain degree, they do not want the next degree. They want to correct the one.

My Response: At first, a person simply does not want to remain where they are. They see that their state is very bad and want only one thing: to get out of it. Therefore, they ask the Creator, “Do something, anything; it does not matter what!”

He does not need the Torah or a reward, nothing. For the moment, he feels only that he is suffering. He curses Kabbalah, Bnei Baruch, and the day he arrived here; but this is a brief stage that passes in an instant.

Then he nevertheless begins comparing his state with a higher degree and understands that it is worthwhile to strive for something better. His egoism begins working again: “All right, this is evil now, but something better exists. Let’s acquire that.” Egoism continually grows, and this helps a person move from one degree to the next. Thus, the more egoism grows, the more it digs its own grave.

The receiving desire in a seed is smaller than in a sprout. There are two opposing forces here. What helps you escape evil when you feel that egoism is evil? Stronger egoism.

All these processes are above our reason. It is no coincidence that it is written “The Creator places a person’s hand on the good fate and says: ‘Choose good.’” Just make a little effort. The answers to the remaining questions will become clear along the way. I promise you.
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From the Daily Kabbalah Lesson 8/30/26, Rabash, “What Is, ‘He Who Is Without Sons,’ in the Work?”

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1st part of the Lesson — Sukkot 2003, Lesson 10 (10.15.2003)

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2nd part of the Lesson — Lesson on the Topic “Mingling/Inclusion” (3.2.2021)

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