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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The purpose of creation is to bring a person to a state of absolute goodness and eternal bliss. This is, without question, the Creator’s degree. In order to attain such a state, a person must first of all desire it.

But in order to desire it, while still existing in the opposite state, he must gradually reveal that very opposition within himself, feel more and more deeply how bad it is, and how good it is to possess a desire for spirituality.

All the work on the desire is performed by the light, by the Creator, not by the person himself. Therefore, all he has to do is reveal his true state each time, the state in which he presently exists, from there strive toward the next state, and draw one degree closer to the Creator.

Everything that is required of a person is to determine the direction of his desire, the aim of his aspiration. This is what is called intention (Kavana). The word “Kavana” comes from the Hebrew “Lechaven” (to direct), that is, to determine the direction in which I want to advance.

What does it mean to ask, “What is your intention?” It means: Where are you striving to advance? What do you want to attain? What is your goal? A person needs to determine only this. Everything else is done by the Creator.

The light corrects the Kelim. If necessary, it first spoils them, then corrects them, fills them, and empties them. Through its expansion and departure, the light builds the Kli. The light does everything.

The Kli, however, possesses a kind of point of awareness that enables it to determine and discern the state in which it exists, recognize the evil of its present condition and the state it wishes to attain: what its direction is, what its intention is, in other words, what the next desired place is.
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From the Daily Kabbalah Lesson 7/20/26, Rabash, “The Creator and Israel Went into Exile”

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Question: How will it help me if I turn my Hisaron (deficiency) into a request?

Answer: We are constantly making requests. Whenever a need (Hisaron) arises, we ask. A person’s desire is called prayer. The desire that is in my heart is the prayer, because my heart is connected directly to the Creator, without any intermediaries.

Whatever I feel at any given moment (a desire to rest, to eat, to steal, to fall in love) are all immediately felt by the Creator, and accordingly, in the form of a response, the direction of my desires is corrected by various means: either internally—through what the Creator does within my heart—or externally.

In general, through both the internal and the external system surrounding me, the Creator gradually teaches me which desire is the correct one. So where is my work? It is in independently searching for which desires are correct and which aspirations are true. And when I attain those genuine desires that are in my heart, this is called that I pray.

A prayer is what I feel, what I desire, without having any ability to control it. The desire was created before me. Even before I begin to feel it, investigate it, study it, distinguish it from the others, and give it some name, it already exists within me.

The creature is the desire to receive. Therefore, I am unable to change it. I can only reveal it, clarify what it is, and how correct it is with respect to the purpose of creation. Then, accordingly, I arrange various external means for myself, using every possible aid (the group, the books, the teacher) so that this desire, which seems to me not to be properly directed toward the purpose of creation, will change.

However, this can be done only by means of external efforts and not by entering my heart and beginning to turn some little key or screwdriver there. That, I cannot do. I am not the master of my desire to receive.
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From the Daily Kabbalah Lesson 7/14/26, Rabash, “What It Means that “Law and Ordinance” Is the Name of the Creator in the Work”

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Question: How can I clarify what a particular state is sent to me for?

Answer: You see there are many people in the world who turn to the upper force. I remember a visit to San Francisco where statues of Christian saints, the Madonna and child, etc., stand right on the streets. People worship these statues, they come up right on the street and kiss them. We see pure idolatry in a modern American city. This is a clear example for you.

Or consider Baal HaSulam’s example about the kibbutz members in the Negev desert that suffer from drought and, without realizing it, turn to the Creator with a request for rain. This request comes from the heart. Whether they want it or not, they ask the upper force for help, because it is precisely the Creator who arranges this situation for them, although they do not know it.

That is, people all over the world turn to the Creator for help. Even a little flea that suffers because it has nothing to eat  does; its suffering is also an appeal to the source of its suffering, to the Creator.

The question is how to correctly turn to the Creator, starting from the little flea up to the big animals, up to the person worshipping statues, up to the kibbutzniks of the Negev, up to religious Jews on the inanimate level of holiness, and up to those who already truly wish to turn to the source and to know to whom they are turning. Yet the appeal of the latter has a completely different goal.

The request of a flea or of a person who asks for his own good in this world and in the world to come remains within the framework of the material world. But when a person begins to ask not that he should feel good in the future world, because in his request there is already some feeling toward the Creator (meaning it is simultaneously a mix of Lo Lishma and Lishma), then becomes a targeted request.

This is the essential difference between our request and the request of a flea or an idol‑worshipper, because it is truly an appeal to the Creator. After all, we do not ask like the kibbutzniks, who pray because there is no rain and suffer from drought, and we do not cry out to the Creator that we feel bad so that it will become good. We speak of an appeal that is difficult to express in words.

If I ask the Creator for correction so as to become like Him, this too is a request “on my own account,” it is also Lo Lishma. Lishma is a feeling that we are not even able to put into words. How can I turn with such a request that will be as if disconnected from myself and directed exclusively toward the Creator?

Therefore, our entire work passes through various relations with the upper force, in order to finally come to “Israel, the Creator, and the Torah are one.” That is, the steps I take in the process of my clarifications in relation to the Creator are called “Torah”; it is about how I relate to Him so that these steps, instead of being directed toward myself, will be more and more directed toward Him.

Making a reversal in the direction of my actions is the work.
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From the Daily Kabbalah Lesson 7/3/26, Rabash, “What Is, ‘There Is None as Holy as the Lord, for There Is None Besides You,’ in the Work?”

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Question: Is my wanting the light, and my needing it for correction the same thing?

Answer: The desire to enjoy the light, and the aspiration for the light for the sake of correction itself are not exactly the same, but they are stages of one path. At first, I simply want to enjoy.

Then I begin to discern more and more clearly what kind of pleasure it is that I am striving for until I reach a state where the correction itself becomes a pleasure for me. Ultimately, the result of the correction becomes my pleasure. And the result of the correction is already bestowal to the Creator.

The fact is that we have only one means by which to draw upon ourselves the surrounding light that will change us. That means are the books. We must build an intention during the study.

An intention is a deficiency, a need (Hisaron) in my heart. This Hisaron is artificial. That is, during the study I think as though I desire the light to come and correct me. If I truly had such a desire, then I would not need to exert effort and labor.

I am told: “You must make an effort.” What does that mean? If I already want something, then I must exert effort in order to bring myself to such a state that during the study the desire to absorb the surrounding light, to be corrected and changed by it, determines everything.

The fact that I study and reflect on the material being studied is only a means. The fact that I will know how, where, and what is written, the numbers, how everything takes place, Galgalta, AB, SAG—all of this is only to familiarize me with the subject, to connect me to it, so that I may find myself inside this film, and while at the center of the events, choose for myself what is most essential, what I want from this film.

I open the book, and I begin to study. I am told about various things that supposedly take place in the spiritual world, supposedly within me. But in the end, what do I need from all this? What do I want to derive from it? One must be prepared for such demands, and in the most correct form possible.

Thus, effort and persistent labor must take place both before the lesson, and during the lesson.
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From the Daily Kabbalah Lesson 7/14/26, Rabash, “What It Means that ‘Law and Ordinance’ Is the Name of the Creator in the Work”

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