Question: In his articles about the group, Rabash writes that first it is necessary to strengthen the greatness of the Creator in the eyes of the group and only afterward to speak. Shouldn’t we think carefully before opening our mouths?

Answer: Yes, Rabash writes that first you need to think about the greatness of the Creator. But you see that not everything in life goes according to what is written; life is life. So as it turns out on our level, that is how it is, and if not, then not.

What does it mean to “think first of the greatness of the Creator”? What does it mean to think or not think? This is in my external mind. But is my heart ready for this? Is it in such a sensation, at such a level that I feel the Creator, that I think that He is in my heart, and from this level I begin to judge or not?

This is not simply to sit and think. So I am sitting and thinking, and then I close my mouth for some time, and I do not criticize anything. So what? Everything depends on the correction in the heart, on an ever higher and higher level than the one on which you are.

I do not think it is possible to advance without contradictions, without disputes. People should reveal their attitude toward the group. And of course, they need to arm themselves with the intention that without the group they are not capable of moving forward, that without it they will not succeed at anything.
[352129]
From the Daily Kabbalah Lessons, 1/18/26 and 1/19/26, Rabash, “What Are Torah and Work in the Way of the Creator?”

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Preparation to the Lesson

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1st part of the Lesson — Writings of Rabash, Article 20, “What Is the Reward in the Work of Bestowal?” (1988) (4.3.2003)

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2nd part of the Lesson — Writings of Baal HaSulam, “Study of the Ten Sefirot,” Vol. 2, Part 5, Item 5

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3rd part of the Lesson — Preparation for Opening the Heart at the Congress

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How can we get out of the egoistic nature and not be merged with the Creator because of the desire to receive?

At the first stage, you examine your states in order to reveal their cause. And gradually, as your Kelim (vessels) grow, you come to an inner sensation that apparently there is someone who governs everything.

You begin to search for the one who turns everything, but He is concealed, and you search for Him from within the desire to receive. This is called “Lo Lishma.” You develop an attitude toward the Creator and begin to realize His importance despite His concealment.

This happens under the influence of the surrounding lights. With them, He seemingly draws you to Himself. And so you advance from double concealment to single concealment.

What is the difference between single concealment and double concealment? It is the fact that you begin to feel the cause of what is happening to you. But you prefer to be with the Creator rather than with the cause because the sensation of the Creator sweetens the suffering in the states that He sends you. In the desire to receive you feel bad, and the sensation of the Creator gives you sweetness. This is still called “Lo Lishma.”

If you develop the greatest Lo Lishma, when in any case you prefer to be in adhesion with Him as with the truth, and despite the unpleasant sensations that may arise in you, this becomes more important than anything, then you reach the greatest Lo Lishma from which one transitions to Lishma.

That is, throughout the entire path you demand Him, seek Him, and try to feel Him; otherwise you feel bad even if in material life everything is fine for you. This search is possible only from the point in the heart because from all other desires, aside from the point in the heart, you will seek the fulfillments of this world. But the point in the heart demands the sensation of the Creator. With this it is filled.

Question: When I reach the greatest Lo Lishma, does it mean that no matter how much evil I feel, I will still cling to Him because He is the truth?

Answer: Both yes and no. You transition to evaluating on different scales and begin to weigh good and bad according to the presence or absence of adhesion with Him. The moment you feel separated from Him already becomes bad for you. The desire to receive loses its value for you because only adhesion with Him becomes important.

Question: But how can He be important to me if I know that it is He who makes me feel bad?

Answer: Come closer and you will see.
[352361]
From the Daily Kabbalah Lesson, 1/25/26, Rabash, “What Is, His Guidance Is Concealed and Revealed?”

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Preparation to the Lesson

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1st part of the Lesson — Writings of Rabash, Article 1, “Why Life Is Divided Into Two Discernments” (1988) (1.2.2003)

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2nd part of the Lesson — Recording of Rabash, Writings of Baal HaSulam, “Study of the Ten Sefirot,” Vol. 2, Part 5, Item 5

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3rd part of the Lesson — Preparation for the Congress “Connecting in the Ten, Adhering to the Creator,” Lesson 4: “Arvut in the Ten”

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Our path consists of ascents and descents, deviations and contradictions, despite the fact that it is straight. You think: “I fell, I was thrown out.” But even if you are walking along a straight line, you are constantly forced to endure blows, falls, problems, and confusion. Apparently, it is impossible without this.

It is only important to see whether you become “older” from this, that is, whether you acquire wisdom (Hochma), whether you see the source, the cause. Do you relate to this in such a way that behind all these blows you see a future structure that is even more beautiful than the present one?

Sometimes it is impossible to build a new building on the site of an old one; it is necessary to clear the place and build anew. This is how to relate to these things. The main thing is whether we are building or not building. A group that begins to discuss this should be ready to enter a state of criticism of its actions and of everything that is happening to it, but it emerges from this more united and strengthened.
[352126]
From the Daily Kabbalah Lesson 1/18-19/26, Rabash “What Are Torah and Work in the Way of the Creator?”

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Preparation to the Lesson

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1st part of the Lesson — Writings of Rabash, Article 23, “What Beginning in Lo Lishma Means in the Work” (1988) (1.29.2003)

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2nd part of the Lesson — Recording of Rabash, Writings of Baal HaSulam, “Study of the Ten Sefirot,” Vol. 2, Part 5, Item 6

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3rd part of the Lesson — Preparation for the Congress “Connecting in the Ten, Adhering to the Creator,” Lesson 3: “What Stops Us from Truly Connecting”

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Spirituality has only the form that you build for it yourself by your desires. From above we are given only an informational record (Reshimo), and we must build the form ourselves. From above, from the upper degree, we are also given strength and mind for realization, but according to our request.

It seems to us that some ready-made world will suddenly fall upon us from above. There is nothing to wait for. I build it myself through my efforts. I myself draw this world against the background of the light.

I draw the image of the upper one, and to the extent of my efforts, it becomes more and more true. I do everything that I am capable of. I draw all kinds of forms. Sometimes it turns out better, sometimes worse, and sometimes I make mistakes. I create them and erase them until I succeed.

And in the process of my work, I suddenly see that the upper one begins to help me! He clothes within me like a hand in a glove, and works. He helps me like a mother who plays together with a child and helps him build a house out of blocks. When I try to do something and it does not work, I suddenly feel that it is He who helps me understand that it should not be this way but the opposite.

But all this comes thanks to my efforts because I tried to build something. And He also awakens the beginning of this effort within me, but I must continue it myself, find its sprout, and begin to work from it. This is what is called: “I, the Creator, am the first and the last.”

We ourselves must build the connection between us, this “house,” the place where the Creator will be revealed, the “picture of the Creator,” using our own material. Without this, He has no image at all. I project Him onto myself, onto my desires, onto that part that I can make similar to Him.

And on this desire, as on a foundation, as on a screen (and in spirituality it is indeed called a screen), I begin to see His picture. It begins to appear on this screen like a photograph lowered into a developing solution. This picture that manifests on my screen is called reflected light. And thus I receive two spiritual forces: the screen and the reflected light.

All of this must come from me myself. This is why the necessary time of preparation for entering the spiritual world—“from three to five years”—is required. The time of concealment is the time of my attempts to build this picture. And afterward the spiritual world is revealed; and what it turns out to be in reality is difficult for us to even imagine.
[4686]

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Preparation to the Lesson

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1st part of the Lesson — Writings of Rabash, Article 29, “Lishma and Lo Lishma,” (1986) (4.9.2003)

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2nd part of the Lesson — Writings of Baal HaSulam, “Study of the Ten Sefirot,” Vol. 2, Part 5, Item 5

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3rd part of the Lesson — Conversations of a Kabbalist With His Students During the Day

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4th part of the Lesson — Preparation for the Congress “Connecting in the Ten, Adhering to the Creator,” Lesson 3: “What Stops Us from Truly Connecting”

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We constantly work with our egoistic desire, which acts according to its natural property, the desire to receive fulfillment, our only matter. We await the light of correction to come and add an intention for the sake of bestowal to this desire.

We must separate desire and intention. With the desire to enjoy, I always have the opportunity to work and advance. As it says, “Do everything within your power.” But the intention to give to others or to the Creator comes as a result of the influence of the surrounding light. That is what we need to ask for.

That is, I already have half of the spiritual vessel, the desire to enjoy. I am not neglecting or annulling it, I just want to change its intention. If a person correctly separates his attitude toward action and intention, he will always be able to perform some actions and do work, both when spirituality attracts him and when it does not. But the force of unity that was formed in the past helps him.

He will always be able to raise a prayer, a request, for the right intention, so that it joins his action, and determines his spiritual quality. That is how a person advances.

Once he begins to understand more, feel more, and enter the spiritual world, he sees that there is not much difference between the spiritual and the material. It only takes a psychological change in a person to experience the spiritual.

We are not required to cross out our entire past life or override all our basis. We just need to extract the intention from all this and try to bring it to correction.

Therefore a person is happy that he came out of Egypt and brought with him many vessels, desires, and much strength. On the other hand, he is full of selfish intentions, and feels that they are the opposite of the truth. That is what he is starting to work on now. From this state, work begins. Therefore it is considered the point of spiritual birth.

We feel as “You Stand Today, All of You” before the Creator, with our corrupt desires, which we can present to Him as ready for correction.
[58790]
From the Daily Kabbalah Lesson, 10/26/11, Rabash, “You Stand Today, All of You”

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Preparation to the Lesson

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1st part of the Lesson — Writings of Rabash, Article 28, “Lishma and Lo Lishma,” (1986) (4.8.2003)

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2nd part of the Lesson — Writings of Baal HaSulam, “Study of the Ten Sefirot,” Vol. 2, Part 5, Item 5

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3rd part of the Lesson — Preparation for the Congress “Connecting in the Ten, Adhering to the Creator,” Lesson 3: “What Stops Us from Truly Connecting”

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