Kabbalists have prayers that depict imperfect states using words that seem to be addressed to the Creator to someone who understands nothing. But one who understands sees from this text which of his inner desires and inclinations he should direct to the Creator. The prayer is composed in such a language that, in principle, anyone can adapt it to himself, depending on the level he is in: from zero to the level of the final correction.

Kabbalists have always used the language that Moses received and used to write the Torah, not only to specifically address those who study Kabbalah, but also to address everyone regardless of their spiritual level. If you delve into the prayers, you can see all the interactions and all the levels of every human desire toward the light, toward the Creator.

Moses described everything related to receiving the Torah and the ascent of the soul to Bina. This is his task.

Moses is the force that raises all person’s desires from Malchut to Bina, up to entering the Land of Israel. And afterward the corrections take place without him

Since the quality of “Moses” pulls Malchut to the level of Bina, his mission ends at this point, and he dies. He dies in Jordan, looking from afar at Israel, as it is said in the Torah: “He went up Mount Nebo and died there on the 5^th of Adar.” He was born on the 5^th of Adar and died on the 5^th of Adar. All of this is according to the spiritual roots…

It is not about the person Moses, but about the quality. I cannot imagine a person who would do this, it does not form any kind of picture in me at all. But it can also be understood that way, it does not matter.

Every spiritual root must touch our world, clothe itself in matter. Therefore, everything that should happen in the spiritual world must happen in this world with all of us. As of today, everything has been realized except Purim, except Gmar Tikkun (the final correction).
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From the Daily Kabbalah Lesson for the holiday of Sukkot, 9/25/26

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If a person correctly connects the right and left lines, such that they complement each other to the fullest extent with neither suppressing or dominating the other, it is called attaining a true prayer. One must ensure that both lines are in the proper combination and at the maximum intensity they are capable of. Only then is it called a prayer.

For such a prayer, a person already receives what is known as the middle line. I do not know exactly what the middle line is. It represents the birth of something new. That is, while I can compose a prayer within myself, receiving an answer to it means being granted something from above that I never possessed before.

What I receive from above is called the vessel (Kli) of my soul, a desire for spirituality that is now truly mine. It doesn’t belong to not the Creator (the right line) nor to the creation (the left line), that is, the nature from which I originated. It is something absolutely new, a fragment of my true self within the spiritual world. This is the beginning of the soul, a new Kli.

In this way a person begins to grow. This Kli constitutes the person’s “self.” They begin to view these two lines and relate to them as two angels, two parameters, two forces, and two distinct natures—the nature of the Creator and the nature of creation—which are given to them so that they can use them together correctly.

This is necessary so that a person gives birth to a third element. The middle line is that third element, something that never existed before, something that the person brings forth into being. Obviously, the Creator does this through the light, but the demand to fill the Hisaron (lack) must come from the person. The sensation of the Hisaron, the awareness of it, and the preparation for it must come from them. Until these exist within a person, nothing can be born.

The Kli born in the middle line is something completely new, something that never existed in reality before. And here the creation truly feels itself to be independent. The Kli is the screen and reflected light, and this is truly the “self.” I sense within them that this is my “self,” and that my “I” is, in essence, the desire to bestow, the desire to be similar to the Creator.

There is neither shame nor a feeling of baseness or discomfort there. All the negative sensations of a person do not come from their “self,” but from the Hisaron of the left line, which is given to us initially, because the Creator created it as “existence from absence” (Yesh Mi Ayin) only so that we could use it to perceive its complete oppositeness to the Creator.

The only choice a person has is to arrive at the correct combination of the right and left lines, which creates the prayer. What does prayer mean? It means the formation of a Hisaron to which we receive an answer from above. When the light comes to fill a specific desire, the proper Kli , screen (Masach), and reflected light (Ohr Hozer) are formed. The screen and reflected light are the vessel with which creation already begins to work independently.
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From the Daily Kabbalah Lesson 8/13/26, Rabash, “What Is Do Not Add and Do Not Take Away in the Work?”

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Question: What does the correct connection between the right and left lines mean?

Answer: Correct connection consists of taking the qualities of the Creator and the qualities of creation so that, based on them, creation can attain the Creator. What happens at the end of correction? The entire right line and the entire left line, and everything that is revealed in the process of attaining them, become united into one. What am I doing now? Now I use them to the extent that I am able to, to begin the correction and ask for it.

How is this done? Baal HaSulam says that you must connect yourself, your qualities (“Who am I and what am I?”), with the qualities of the Creator (“Who is He and what is He?”). In other words, your present action should be directed toward bringing these two together.

Start doing this now and observe what your inner resistance is like, the explosions that arise within you. This is how the forces for prayer are created within you. The fact that today you cannot connect these two lines, but you nevertheless make an effort to connect them, that itself is a prayer.

Prayer is not at all the state in which you have already connected everything: everything is, thank God, fine, and now you are in control of the situation. All these actions merely precede the prayer.
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From the Daily Kabbalah Lesson 8/13/26, Rabash, “What Is Do Not Add and Do Not Take Away in the Work?”

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Prayer is a desire, Hisaron, that is already present in a person. This desire has already been analyzed, it is ready to receive fulfillment, an answer. And the effort is in attaining such a desire. The desire itself, the prayer itself, is secondary. The whole essence is in the work beforehand.

Question: Is prayer my deepest intention? Is it about what I am looking for?

Answer: You do not know what you are looking for. You have what we call a “spiritual gene”: a chain of Reshimot (reminiscences or spiritual records) that resides in you because your soul has descended from above to its present low, corrupted state. All the degrees that it passes through are now present within it, but only in the form of Reshimot, in the form of information about each degree.

You can acquire this degree if to this information you add the strength for the conquest of the degree. The force with which the attainment of the degree takes place is called a screen or an intention for the sake of bestowal.

Our work consists of using various actions to reveal the next Reshimo. If I have realized it and continue onward, then the next Reshimo is revealed, a higher one, then an even higher one, and another. And in this way I return to the place from where the soul descended.

I cannot foresee the next desire that will arise when I reveal the next Reshimo: what I will look then, what my thoughts, my desires will be, who I will become. It is simply foolish to imagine now the state I am not in yet. On what basis would I do so?

We see that all the states we go through are such that it is impossible to even guess what the next one will be like. Therefore, I should not think about future desires, future thoughts. It is not without reason that it is written regarding spiritual work: “As an ox to the burden and a donkey to the load.” It is exactly in this most primitive form that I want to come to something greater. But what is something greater? If I begin to imagine something myself, it is already wrong.
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From the Daily Kabbalah Lesson 8/24/26, Rabash, “Who Testifies to a Person”

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Question: How can we speak about gradual development when the gap between any two consecutive degrees is infinite?

Answer: The infinite gap between the degrees does not contradict gradual development; on the contrary, it makes it possible because the connection between the degrees passes through infinity.

Each degree is like a piece of sausage, like a slice containing all of its components, and you, as it were, return to the original whole form of the sausage in order to receive the next slice. Each time, you return upward in order to continue the work below.

We say that at each degree there is MAN (Mayin Nukvin, a request from a lower Partzuf to the upper one for the ability to receive the light of Hochma) and MAD (Mayin Duchrin, the response). Even if we do not know what this means, do not consciously raise a prayer, and do not receive the light from above, nevertheless, this order is maintained at every degree and in every state. MAN rises to infinity, and from there the lights descend.

There is no state whose initial cause does not lie in infinity. And our states are no exception.

We call our states corrections, and we do not experience states that existed before. Something similar once existed in the broken vessels, which, incidentally, were not our vessels. Our vessels are vessels of human desire; they are something else entirely. They are not the Kelim that, upon falling, serve as a root or preparation.

Therefore, everything we have—every picture of the surrounding world, every state—reaches infinity and returns. This is not a long journey. We should not imagine it as a round trip spanning many kilometers.
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From the Daily Kabbalah Lesson 7/28/26, Rabash, “What Is the Prohibition to Teach Torah to Idol-Worshippers in the Work?”

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Torah is the force that corrects and fills a person. Torah is the light that comes as the light of correction and fulfillment of the Kelim. A person performs the preparation called a commandment, and the light that consequently fills one is called Torah.

The Creator gives a person the strength to correct oneself to the extent that one reveals the need to receive this strength specifically from the Creator. This is called the “raising of MAN.”

Raising MAN is a combination of conditions, inner definitions, sensations, and experience. All of this together is called a “Reshimo,” which prompts the upper one to help the lower one.

We cannot say that the upper one does not want this, but He is on a higher degree, and if a person has a desire to awaken this higher degree, it means that he can become part of that degree. This is the meaning of a request.

In truth, it is not simply a request, but the Kli (vessel) becoming equivalent to that of the upper one. Then the upper one fills the person’s Kli, and by receiving this fulfillment, one becomes similar to the upper one. This means that one has risen to the degree of the Creator.
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From the Daily Kabbalah Lesson 9/2/26, Rabash, “What Is ‘The Concealed Things Belong to the Lord, and the Revealed Things Belong to Us,’ in the Work?”

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Question: For whom do I ask for the light that reforms and returns to the source? Is it for my friends, who supposedly are already corrected, or for myself?

Answer: A person asks from a deep inner need, from a desire. The desire must be for the society. After all, if we are talking about attaining spirituality, then in spirituality there is no personal calculation with anyone.

There is no such thing as “I” that exists in spirituality. I am the collective of souls into which I am included. And therefore a person cannot remain there alone, detached from others.

So for what kind of life does one ask for strength? The life force is for the common body, the one soul. Therefore a person should ask for strength in order to bestow to this body. One’s entire life is determined by how much they give to the common system.

Therefore, even if one’s prayer is caused by a desire to receive strength, it is a prayer that one be given the strength to bestow to the common body of the soul. And therefore, whether a person asks for everyone or asks for oneself, it is one and the same prayer.

When we speak about there being a “prayer of one” and a “prayer of many,” this is still an uncorrected prayer. There is no other prayer except the “prayer of many,” a prayer for the society.

But as long as a person is not yet in a completely corrected state, one partially asks for oneself and partially for the society. According to this, a person is corrected by having one’s direction adjusted so that one feels where it is better and where it is worse, and in this way a person is brought to the correct prayer.
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From the Daily Kabbalah Lesson 5/24/10, The Zohar

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Our sages (RASHI, Tavo 3 (Deuteronomy 26:16), in Yitro 13:10) said about the verse, “This day the Lord your God commands you to do these statutes and ordinances. You shall be careful to do them with all your heart and with all your soul,” “Each day, they will be as new in your eyes, as though you received them today from Mt. Sinai, as though on this day you were commanded them” (Rabash “What Is, ‘Every Day They Will Be as New in Your Eyes,’ in the Work?”).

What does it mean that each day, they will be as new in your eyes? The desire to receive is not new. It has existed in the same form from the beginning of creation and forever. Rather, they will be as new in your eyes means that the renewal relates only to the intention for the sake of bestowal.

With regard to intention, a person is always either in an ascent or in a descent and is constantly making clarifications. It is precisely by the intention that we evaluate a person.

Initially, a person has no intention at all. He simply becomes accustomed to performing actions that he was taught through his upbringing, whether religious or secular. This is called performing learned actions or behaving as a trained person.

Obviously, there is no intention here. Habit simply becomes second nature, both for those who received a religious upbringing and for those who received a secular one. This has nothing to do with what we call intention, because there is still nothing here of the one we call a human.

Anyone can be raised in any manner, and that is how he will remain. There is not yet a man here. A man is one who, through free choice, forms within himself the image of Adam, one who is similar to the Creator. In this process, there is first the intention for one’s own sake (Lo Lishma), and afterward for the sake of the Creator (Lishma).

Lo Lishma includes all of a person’s efforts from the moment he begins working with the point in the heart and receives some awakening toward coming closer to the Creator. Although this may take many years, ten or fifteen, depending on the quantity and, above all, the quality of his efforts, even if he has worked for all those years while experiencing descents and ascents, sometimes moving away and sometimes drawing closer, passing through various states, then, when he is rewarded with the correct intention for the sake of the Creator, all his efforts throughout all the reincarnations (since he may not be able to complete everything in a single reincarnation) become included in the intention for the sake of bestowal that he has acquired and enter his work forever.

Everything else that he received through his upbringing does not belong to the degree of a man and is not taken into account. And so, he advances with regard to intention, constantly adding to it, while passing through descents and ascents.
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From the Daily Kabbalah Lesson 9/8/26, Rabash, “What Is, ‘Every Day They Will Be as New in Your Eyes,’ in the Work?”

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Question: Does forming an intention affect habits in the material world?

Answer: In the material world, there should be as few different habits as possible. Habit should apply only to the study schedule.

Or one can say the opposite. A habit is beneficial where you act like an animal and establish proper frameworks for yourself in order to advance: getting up at night, studying, going to work, returning from work, continuing your studies, or engaging in dissemination, going home to sleep, and repeating all this again.

By structuring your lives this way, you form a habit. It truly becomes a second nature; a person gradually becomes accustomed to it. But even having this habit, if you do not work with intention, you devolve to the inanimate level.

Only through intention can something be added. Regarding actions in this world, the rule “neither add nor subtract” applies here, and all additions occur with the help of the screen (Masach).

Question: So everything that does not concern intention should become a habit?

Answer: There is no need to worry about matters that have no intention or about any actions performed without it. Intention itself will compel a person to act. In spirituality, intention is the action.

That is why, in books and stories, Kabbalists are often portrayed as simply sitting in a corner, doing nothing, and working with intention. This is how people imagine Kabbalists.

In reality, all the work of a Kabbalist is internal. But even in inner work, we distinguish between action and intention.
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From the Daily Kabbalah Lesson 9/8/26, Rabash, “What Is, ‘Every Day They Will Be as New in Your Eyes,’ in the Work?”

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From initially saying “there is none else besides Him,” and then striving to become similar to this through “if I am not for myself, who is for me,” when I examine and see how opposite I am to the Creator, then a demand toward Him comes to me: a prayer. But prayer does not mean that I ask or give thanks. A request and gratitude merely signifies that I have reached a definition of the true state, that I have completed the analysis of my current place. Nothing more is needed.

The moment I truly discern my state may be termed a request, a prayer, or repentance; what it is called doesn’t matter. But when I reach this final sensation, then it changes, and I do not need to say anything.

Prayer is defined as the deepest sensation in the heart. After many thoughts, clarifications, and changes, I arrive at the final decision: who I am and what I am.

Kabbalists call this a prayer—the point where I affix my seal concluding the clarification and analysis.
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From the Daily Kabbalah Lesson 7/17/26, Rabash, “Who Needs to Know that a Person Withstood the Test?”

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