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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There is a rule that one cannot do anything unless he feels pleasure in it. While doing it, work without pleasure is called “labor” (Rabash, “What Are ‘Blessing’ and ‘Curse’ in the Work?”).

If, on the one hand, I would like to do something, but on the other hand I am unable to do it because I do not see any reward for that action, then this is what is called effort.

We can imagine a reward for almost anything, except for that one thing that goes against our nature: the intention to bestow. As long as it is a matter of the intention to receive, whatever it may be, I can always see some benefit in it.

I can convince myself and picture things in such a way that I find at least some foothold and feel that it is worthwhile. But if we are talking about an action for the sake of bestowal, there is no corresponding pleasure in my Kelim; it is not felt in them, and therefore I cannot perform it.

Try to imagine an action in which you give away everything you have, absolutely everything. If you perform it correctly, you will not be able to feel any pleasure from it. You could find pleasure in the honor you receive or in something else, but we are talking about performing the action correctly.

Thus, there is only one action in relation to which we can put ourselves in a situation where we have no fuel with which to perform it. This is what is called effort. Effort is my attempt to perform an action for the sake of bestowal and revealing that I am incapable of doing so. This state itself is called effort.

Question: And I perform it?

Answer: What do you mean, “perform it”? You cannot, you are incapable of performing it. But when you establish for yourself that this is truly the case, this is already called effort.

It is written that the person would not do this if he did not know he would be paid for the effort. So what should he do? He must increase his awareness of the importance of the intention to bestow. But how? Why?

Here a person finds himself in a situation where he has nothing more to do. He discovers his own weakness, seeing that no matter what he resorts to, his own strength, his nature, his awareness, he has no connection whatsoever with the intention to bestow.

However, if at the same time, a person gathers all kinds of impressions from outside himself, hearing from others that the intention is more important than anything else, while he himself does not feel any taste in it and is unable to achieve it, then he has two extreme points, two poles. And from between these two poles comes the prayer, to which he receives an answer.

These two factors are connected to one another: If I work on recognizing the importance of the intention to bestow, then I am shown more and more clearly that I do not have it. At the same time, I should not work in order to discover my inability as quickly as possible. It is impossible to work negatively; that would be self-deception.

You must work toward actually attaining the spiritual action, toward performing it. Then, in contrast to this, you will be shown that you are incapable of doing it. We must always work positively.
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From the Daily Kabbalah Lesson 8/18/26, Rabash, “What Are ‘Blessing’ and ‘Curse’ in the Work?”

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Question: What one should constantly think about and ask for?

Answer: After all contemplation, a person sees that the only Hisaron (lack, desire) worth worrying about is the desire to realize the greatness of the Creator. Only the realization of His importance, sensing the Creator, the realization of His presence, whatever it may be, the impression received from Him, can change me.

Right now I am a slave to my desire to receive, but I will become a slave to His desire to give and bestow pleasure. A person should work precisely on this Hisaron, that is, strive for the desire for light to come from above and change them.

In short, first there must be an awareness that I want to change, to the extent I am capable of desiring this, and for this I turn to the Creator so that He will change me.

Why should I turn to the Creator? Is it not enough that I want to change and He will simply do it Himself? Change is not my goal in itself. The goal is that by turning to Him with a request, I cling to Him. My transformation, in a sense, is merely a means to that end.

It turns out that we are constantly working on the same Hisaron: how to merge with Him more strongly, cling to Him, and draw closer. From this, I get strength to merge with Him and the need for it. Everything really comes from one source.
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From the Daily Kabbalah Lesson 8/24/26, Rabash, “Who Testifies to a Person”

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Question: If you ask the Creator for something, must you ask only for what you want to receive without specifying the way in which to receive it?

Answer: If a person asks the Creator for something while also dictating how they want to receive it—as if to say, “Help me in this or that specific way,” it means they are setting conditions for the Creator. But do you even have the wisdom to ask for something, assuming, of course, you know what to ask for?

If you ask for something that helps you in your advancement, then, of course, you receive an answer. If you ask for something that is not quite correct, then either you receive no answer at all or you receive something that certainly advances you, but it is not at all what you would have wished for.

Therefore, the correct prayer is a prayer without any conditions, when I ask for what in His eyes is advancement. And whatever I receive, however much I receive, I will accept it all as advancement. But if you already have such a desire, what is left for you ask for? After all, the specific nature of what you receive s no longer important to you since you believe that it represents advancement.

Question: How can one ask the Creator for the surrounding light, the light of AB-SAG?

Answer: In what way can you ask the Creator for the light of AB-SAG?! How do you even know what this is?

We study what the Kli (vessel) asks for. But the Kli asks because it is already in the spiritual world. And there, prayer must exactly correspond to the state of the Kli.

Question: But I do not feel this, so how can I be in connection with the Creator?

Answer: Indeed, you cannot be in connection with Him, in connection with the truth. Not now. But after the Machsom you will have a certain measure of fusion with the Creator—small, like an embryo, or a little more. And then, in accordance with this, you clarify the Kli at each step. You know in what state you are; you know what is the Achoraim (back side) of the upper, which now wants to raise you and can perform certain actions upon you.

Advancement is fully controlled, and knowledge is present in it. One goes, of course, above knowledge, but knowledge itself exists. You are on a certain spiritual degree, which is your knowledge, that is, the measure of filling the Kli with light, the measure of revealing your connection with the Creator, with the soul. And you go above this.

But at the same time, you have an attachment to the vessels, to the light. “Above reason” does not mean that knowledge itself does not exist. This is how it happens with us. We know nothing about our current state. And we struggle to imagine the subsequent states.
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From the Daily Kabbalah Lesson 7/30/26, Rabash, “What Does It Mean that Oil Is Called ‘Good Deeds’ in the Work?”

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Question: What should we ask the Creator for? Should we ask to have the correct desire?

Answer: We need two things. First, to mourn the fact that we are in the shattered Kelim, in other words, that we think only about ourselves and want to fulfill only ourselves.

Second, we need an awareness of the greatness of the Creator, the greatness of the quality of bestowal, which should bring us to an aspiration for the “rebuilt Jerusalem.” In other words, it is not enough to regret being in a state of evil; we must also aspire to a state of goodness.

This work takes place in accordance with two kinds of Reshimot (spiritual records) that must exist within us: Reshimo de Aviut, and Reshimo de Hitlabshut—a Reshimo from the Kli, and a Reshimo from the light.

The Reshimo from the Kli shows the state that the Kli is in compared to the state that it should be in. The Reshimo from the light shows what the nature of my attitude toward the Creator should be so as to bring me to the realization that the Creator is the ideal, perfection.
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From the Daily Kabbalah Lesson 7/23/26, Rabash, “What Is, ‘Anyone Who Mourns forJerusalem Is Rewarded with Seeing Its Joy,’ in the Work?”

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Over which pleasures should a person ask for a screen in order to acquire it as the first spiritual degree? It is impossible to exist without desire, pleasure, or the aspiration to enjoy. So what should a person ask for a screen (Masach)?

Spiritual pleasures are concealed, whereas material pleasures are revealed. Therefore if a person asks for a screen above all the material pleasures so that he can nevertheless somehow become similar to the Creator, aspire to Him, and unite with Him, this is called acquiring the first spiritual degree.

That is, one reaches a state in which, on the one hand, they derive no pleasure from this world; nothing attracts them except the Creator. They feel despair because there is nothing in this world that can fill them; they nothing with which to nourish their soul (“Nefesh,” a person’ s receiving Kelim or vessels), and nothing from which to derive pleasure. Without this, they simply cannot exist; they are completely immobilized and powerless.

On the other hand, they must have an attraction toward something because otherwise for what would they ask for a screen and correction? Therefore there must be a very strong yearning for the Creator, and if a person completely acquires these two states, commensurate with their current state, they receive the first screen from above.

In other words, on one hand, “Better death than such a life; I have nothing in this world, I do not need it, and I am lovesick for spirituality.” On the other hand, there must be confidence that they can compel the Creator to provide them with a screen.

All of this gradually accumulates within a person, and when the person and their actions toward the Creator converge at one point, they merit receiving the first screen. Then they feel the presence of the Creator; their first spiritual desire merges with the screen, and they become an embryo (“Ubar”).

This is the gift that a person must ask from the Creator. These things cannot be conveyed in words; they can only be conveyed to one who is ready for this, and then the Creator allows them to ask.
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From the Daily Kabbalah Lesson 8/10/26, Rabash, “What Is the Gift that a Person Asks of the Creator?”

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Question: Is the correction of the shattering only a means to attain an even greater greatness of the Creator?

Answer: The entire shattering lies in the lack of awareness of that greatness, and all the correction lies in realizing that greatness, since the Masach (screen), which we call the intention for the sake of bestowal, is built within us as a result of respect we hold for the Creator, the extent to which I value Him more than my will to receive, the extent to which I value Him more than myself. Everything depends on my attitude toward this.

Question: How can we see the greatness of the intention?

Answer: The greatness of the intention is a result of the greatness of the Creator. We cannot measure the greatness of intentions themselves. You ask how it is possible to measure the light, to measure how great or small it is? After all, the intention is light.

I can measure this only according to the Kelim (vessels); I have no other possibility. To what extent the Kelim can join the intention for the sake of bestowal, to what extent the left line can be included in the right line, in essence, is my ability to remain in the intention.

I measure everything according to the Kelim. I do not know at all what the light is. There is some phenomenon in my Kelim, and this is what I call light. Therefore, all our work is through the Kelim.
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From the Daily Kabbalah Lesson 7/23/26, Rabash, “Anyone Who Mourns for Jerusalem Is Rewarded with Seeing Its Joy,” in the Work?

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The desire to receive that the Creator created is unchanging. But if a person uses it correctly, that is, by employing it to align themselves with an act of bestowal, then the Creator helps them.

The Creator conceals the person’s Kelim of reception from them, and through the surrounding light, He gives them the opportunity to acquire a screen (Masach), an intention for the sake of bestowal. As the person acquires the desire to bestow, the Creator reveals the Kelim of reception to them.

In proportion to the person’s acquisition of the intention to bestow, the Creator adds to their desire to receive, allowing the person to receive in order to bestow, which is an act that precisely mirrors the Creator’s action. This, in essence, is the help that comes to us from above.

On one hand, there is concealment regarding the desire to receive, and corresponding to it, concealment of the Creator. On the other hand, the method of Kabbalah offers the possibility of learning how to receive correctly: to acquire a Masach, and using it, through the intention to bestow, to use the desire to receive in the proper way.

This relates to the concept that initially the lights preceded the Kelim (vessels), when the Creator created the Kli, the desire to receive. But when a person wants to change the desire to receive to be in order to bestow, then the Kelim precede the lights. First we acquire a screen, and then we add the desire to receive to it. Therefore, darkness precedes light.

Thus, two things come from the Creator: one comes directly and another comes indirectly. Our task is to work on the desire to acquire a screen. Accordingly, the Creator reveals to us a part of our desire to receive so that afterward we can use it correctly.

This, in essence, is the gift that a person asks the Creator for. Not the receiving Kelim, which exist in abundance and which the Creator Himself is interested in a person receiving, since this is the purpose of creation, to delight the created beings. Rather, it is specifically the intention, the screen, that we need to receive from the Creator, that is, to come to the intention to bestow.

It does not matter how you imagine the screen, but the desire must be complete: “Better death than such a life.” If I do not acquire a screen, a connection with the Creator, I do not agree to continue this life in any other form; I want only to receive the ability to bestow upon the Creator. If a person reaches this state, they receive what they ask for.

Of course, this requires a very great effort because, although the Creator conceals the desire to receive, He does so with respect to the aspiration to feel Him. However, He does not conceal the corporeal pleasures of this world, not the animalistic pleasures nor those that belong specifically to the human level. And this is the lowest degree from which a person can begin to ascend.
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From the Daily Kabbalah Lesson 8/10/26, Rabash, “What Is the Gift That a Person Asks of the Creator?”

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Question: We see actions, but we do not see intentions. Is it possible to ever see the magnitude of the intention is, and how great versus the magnitude of the action?

Answer: A Kli can sense how great the intention is according to the principle, “From Your actions we know You.” How can I appreciate a mother who gives and gives if I only receive and receive, and have no quality of bestowal?

When I begin to learn what it means to bestow or when I grow up and the same desires that my mother had arise in me on the animate level, then I remember what my mother did for me, I understand how much she loves me, and I understand her intentions. I can discern someone’s intentions only if I have the same intentions myself.

There can be no adhesion (Dvekut) in the will to receive. Everyone constantly remains in their will to receive, which does not change. But the desire to bestow, called the intention above the will to receive, does change. By changing my intention, which means changing the desire to bestow, I can understand another person and their intentions.

The Creator has neither intentions nor actions. It is only in relation to us that His actions may appear bad, only to be revealed later as good. This is because we attain Him through our own Kelim (vessels). Our sensation is divided into Kli and intention. An action may be one of reception, while the intention, the form of the action, is one of bestowal. Therefore we can have parts within us that are opposite to one another. But there is nothing like this in the Creator.

Since we receive from Him into our Kelim, we also divide what we receive into two parts: how it is felt in our Kelim and how it is felt in our consciousness, in our perception of the intention. We might think that the Creator is acting badly, even though His intention is good. But from His side there is only one direct action.

When can I receive directly what emanates from Him? When I attain the same intention as He has, and my Kli immediately perceives its correct, direct expression. Then I decipher it not through my receiving Kelim, but only according to my intentions to bestow.

I remember before an operation in the hospital, a doctor approached me, a man two meters tall who weighed 120 kilograms. He said I was about to feel some discomfort, then he sat on top of me and nearly crushed the life out of me. My rib cage was shattered, and he said he was going to make an opening in it. He took something resembling a drill and drove it into my chest. This was done without anesthesia because I was in a condition that could not wait.

I drifted in and out of consciousness, yet I felt no hatred toward him. Later, we spoke about it, and he was surprised that I remembered everything that had happened. Usually people lose consciousness completely. But I remembered it, and for me, it was a very valuable lesson. A person inflicts such pain upon you that you want to die to escape the sensation, yet you feel no hatred toward him. This demonstrates that the intention holds absolute dominion over action, even within our world.
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From the Daily Kabbalah Lesson 7/23/26, Rabash, “What Is, ‘Anyone Who Mourns for Jerusalem Is Rewarded with Seeing Its Joy,’ in the Work?”

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Question: What if you suddenly realize that you were mistaken? And you have already put all your cards into this one thing. You found what seemed to be your life’s work, and suddenly it turns out that you were wrong.

Answer: Then you must invest yourself beyond all limits into that one and only thing that remains for you, in which you now feel and discover that you were mistaken, that it is not the main thing and besides it, nothing else remains. Otherwise, you will be lost.

Question: You just said something that is not simple. You said: “You already understand, you now feel that this is a mistake, and yet invest yourself in it completely.” Above reason?

Answer: Of course. But that is only if you are certain that you have nothing else left, that you have given this matter everything, your whole life.

Question: And what will happen then? Here I am, walking into this black hole.

Answer: Then the Creator will help you. Then He must help you. In principle, this is exactly how it happens in Kabbalah.

Comment: There are all kinds of states.

My Response: There are many states, but in the end, we all arrive at just one.

Question: So that the Creator will help?

Answer: In a state of absolute disappointment in yourself, in the Creator, in the matter itself, in the goal—in everything!

Comment: After having invested your whole life into it.

My Response: Yes, and when you reach such disappointment, then you can let go of everything, and you will see success.

Question: Kabbalists write that when you have passed through all the gates, only one gate remains: the “Gate of Tears.” Is this what you are referring to?

Answer: This is beyond tears.

Question: You have already passed the “Gate of Tears”? So, your advice is to keep striking at that point until the very end?

Answer: If you can still keep striking and striking, then these are not yet the final gates.

Question: So this disappointment must be there? It must?

Answer: Absolutely! Because it goes against human nature itself, against the way the Creator created us. Therefore, it must be absolute disappointment.

Question: Where is the upper mercy in all of this?

Answer: It is beyond this. When the Creator leads a person through all these trials, then beyond them, the person reveals the Creator’s upper mercy.

Comment: One would have to be a very strong person.

My Response: No. I think no one is strong. Everyone is very weak. The Creator will do everything.
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From KabTV’s “News with Dr. Michael Laitman,” 7/1/26

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