Question: How can we achieve a state where a prayer is not false?

Answer: All our prayers are false. When a person reaches the point where one can no longer raise a prayer, he enters the state of real prayer. Before that, all his prayers are false.

It is written that you need to always remain in prayer, as it is said: “May he pray all day.” We must strive to pray with all seriousness, out of heavy thoughts. Once they all come to an end, the time for true prayer comes.

We must realize one thing: everything we understand does not work at all. Our minds feel full. Imagine that you would leave this lesson satisfied, understanding everything, happy that you understood it, and were filled. In fact, you feel exactly the opposite: everything is dull, unclear, and in general, you have no idea how to walk this path.

What is the difference between these two states apart from the inner false feeling? It is deceptive because you do not know why you are given such a feeling.
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From the Daily Kabbalah Lesson 5/4/26, Rabash, “What Is Heaviness of the Head in the Work? ”

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Question: Is the connection with the Creator expressed in prayer or in the answer to prayer?

Answer: The answer to a prayer depends on the prayer itself. There is nothing that we do not request from below; only the form in which the answer arrives takes depends on the requester’s level of development.

Let us say a baby is crying, he cannot ask his mother: “I want 30 grams of your milk, which you will give me by breastfeeding me. There are certain substances in milk that will make me grow.” The child does not know all the causes and consequences; he does not even know what he needs. He just cries from his unfilled lack (Hisaron), and the mother, guided by this cry, knows what he needs.

But if an adult were to start screaming in the street the way a baby cries in a cradle, no one will understand him while the baby’s cries are understandable: either something is bothering him or he is hungry.

An adult may have a thousand reasons to scream. He must express his cry in a very understandable way: what exactly does he want and why, what it will give him, and how he can ask others. He already has to somehow organize a connection with other people, because it is not natural.

We are treated the same way from above, depending on our level of development. But MAN, the prayer we raise is a complete request. That is, it is enough for a baby to just scream, because inside his cry there is already a request to the upper from beginning to end. And the upper understands this appeal and deciphers it.

The baby does not know why he is screaming, but the prayer he raises is MAN that contains all the information as if he knows everything one hundred percent. The same applies to spiritual work.
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From the Daily Kabbalah Lesson 4/19/26, Rabash, “Moses Went”

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When all of us, “as one man with one heart,” move toward the goal, and the group has truly prepared itself for such a state, this immediately leads to the receiving of the Torah. Naturally, before this there must be recognition of evil. Although recognition of evil will continue afterward as well, from that point the spiritual degrees begin.

A program called the desire to receive is embedded within us. What can we do? We can only accelerate its action. The program is already present; that is, egoism itself is already a program. We only need to set its frequency, like in a computer.

This is all that we must do in our work. We need additional speed, through which we move from the path of suffering to the path of Torah. It is precisely this speed that we attain. And the larger the group, the better. As it is said: “In the multitude of the people is the King’s glory.”

As a rule, egoism works within us according to the system of values of “for one’s own benefit and for reward.” I myself do not change my program. But if I see that spiritual pleasures are more important than material ones, then I understand that I need spirituality, though this may take more time.

Suppose I am sitting in front of a computer, and I must type something. My problem is simply to press the keys. Therefore, either I must initially wish to acquire some force that will help me press the keys, or I will be pushed from behind by blows—just as, for example, my mother used to shout at me when I was a child and I did not want to do something, and then I would begin doing it with increasing speed.

That is, I cannot escape this path. I will still have to press those keys. It is simply that if a person is foolish, they go by the path of suffering. But I will never be able to press a key without recognizing that it is important, that it is good. Even if no one compelled me toward such an action, I myself would eventually come to feel that it is necessary.
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From the Daily Kabbalah Lesson 4/19/26, Rabash, “Moses Went”

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Question: Must MAN (raising a deficiency, a prayer, a request) be complete, perfect?

Answer: MAN is always perfect. I raise the Reshimo even though I do not know what I am raising. Moreover, according to my development, no greater participation is required of me than what I am capable of. If I feel a lack, I cry out, and that is sufficient.

On a higher level, in addition to the feeling of lack, I need to know to whom I should turn with this Hisaron (deficiency). One level higher still, I need to know why I am doing this. And higher still, know what this will give me and even higher, what this will give the one who bestows to me.

The connection is expressed through a cry! And there is nothing else here. From our side, the connection is only in the cry. And from His side, it is expressed in thousands of ways that we do not know because they are mostly concealed but could be partially revealed.

But even in what is revealed, there is still much more that is hidden, even at the stage of the final correction. After all, this final correction is only relative to our Kli and not to the system that was created by the Creator. We can speak only in relation to the creation.
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From the Daily Kabbalah Lesson 4/19/26, Rabash, “Moses Went”

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For this reason, when a person comes into a descent, he should not be startled and escape the campaign. On the contrary, this is the time to make a heartfelt prayer (Rabash, “What Are the Four Qualities of Those Who Go to the Seminary, in the Work?”).

Question: What kind of advice is this? If I were able to offer a true prayer from the depth of the heart, I would not call it a descent.

Answer: I do not know how you define ascents and descents. A descent is characterized by your distancing from the Creator; an ascent is your drawing closer to Him.

So what is a descent? It is when you see your true state: your Kelim have become coarser, your desires have worsened, and your mood corresponds to that. If you weigh all this, you see yourself as such. And this is the time for prayer.

And when else can you ask? Can you really turn to the Creator in a state of ascent?

Comment: When I am in a descent, I cannot ask Him for anything.

My Response: Why? You feel yourself in a descent, but Him, you feel as exalted and powerful.

Question: But it is said that when I fall, everything around me falls together with me?

Answer: That too is a kind of descent. And when can you raise a true prayer?

Comment: When I am just beginning to descend, maybe something can still be done, but not when I have already reached the very bottom.

My Response: If you are at the lowest point, then nothing can be done. In the lowest descent, a person has no strength at all. He must go through this point as if by inertia.

During a descent, when you cannot pray, you must try to do something, seek some means of exiting it. For example, when I work on a book, there are periods when I cannot write. Then I edit existing texts. If I cannot work with the text, I answer questions, do some simpler work. If I cannot do even that, I go and engage in something distant, unrelated to writing the book.

In order to find a means, one must use everything possible. Any means by which you wish to advance is called a prayer.
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From the Daily Kabbalah Lesson 4/11/26, Rabash, 1988 “What Are the Four Qualities of Those Who Go to the Seminary, in the Work?”

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As our sages said (Avot, Chapter 4, 22), “One hour of repentance and good deeds in this world is better than the whole of the life in the next world, and one hour of contentment in the next world is better than all the life of this world” (Rabash, “The Measure of Practicing Mitzvot [Commandments]”).

There seems to be a contradiction in this phrase. So what is better? This world or the future world? What does a “beautiful hour” mean?

Beauty is Hochma, wisdom. An “hour” is defined as a connection. If I establish a connection with the Creator in our world, then my raising of MAN, my prayer, constitutes all that I have it is my bestowal to the Creator. Thus, the Kli (vessel) that I am building now is the main thing. The upper light will come and be felt only to the extent of the Kli’s equivalence. But in the future world, the reception of the light is the attainment of the holy names. This is our goal. There is nothing more beautiful than this.

Firstly, it follows that at one moment I am in the place of the created being, and at another, on the degree of the Creator. Second, we know that our world and the future world are two states of the same degree. Our world is the present state; the future world is the state that follows in the next moment.

Thus, this can be explained either as the raising of MAN and the reception of the light with the intention to bestow, or as two states: a lower and a higher degree, where the lower degree, by working and correcting itself, merits to draw the light through all the higher degrees.
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From the Daily Kabbalah Lesson 3/23/26, Rabash, “The Measure of Practicing Mitzvot [Commandments]”

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Comment: In the article “We Should Always Discern between Torah and Work,” Rabash says that if a desire arises in a person to ask for oneself, it is not good. But I do not control this.

My Response: We are not speaking about your current ability to control it, but about the state you must ultimately attain. You must reach a state where your attitude during the study of the Torah is under control, rather than simply reacting impulsively like weeping if you suddenly feel pain or laughing if something strikes you as funny.

Before you come to study, you must arm yourself with everything necessary so that your study will be beneficial for correction and advancement; otherwise, it is worth nothing.

It is said that there must be a “prayer before the prayer.” It is written in the Gemara that in the past, people would sit in concentration for two hours before the evening prayer, in order to focus their intention before uttering the prayer. This refers to matters of a very exalted spiritual nature.
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From the Daily Kabbalah Lesson 3/21/26, Rabash, “We Should Always Discern between Torah and Work”

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Question: How can one prepare for a state in which the corrections themselves will be our fulfillment and will lead to connection and adhesion?

Answer: To prepare for this state, one must arm oneself with a desire, a lack.

You see that everything is simple: light and Kli, clothing and inner part, desire and fulfillment. Both corrections and fulfillments come through the light; therefore, our entire life must depend on the light.

There are two types of influence in the light: correction followed by fulfillment, depending on what you want to be connected with, what you prefer, what you want from its action upon you.

It is very simple. When we speak in this way, a person stands before decisive actions: either yes or no.
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From the Daily Kabbalah Lesson 3/21/26, Rabash, “We Should Always Discern between Torah and Work”

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Comment: I keep getting confused between desire, intention, and action.  I cannot properly tune myself to any one of them, nor to all of them together.

My Response: I will try to explain it sequentially and concisely.

The Goal: The most important thing in a person’s life is to attain the purpose of life (of creation), which is complete adhesion with the Creator. This must become the result of all one’s efforts in life.

The Means to Achieve the Goal: Adhesion with the Creator is achieved by similarity of form. But the Creator is the desire to bestow and a human being is the desire to receive. Therefore, similarity is not achieved through similarity of desires, but through similarity of intention—with what intention I use my desire.

We will always remain opposite in our desires: The Creator desires to give, and we desire to receive. Otherwise, we would not exist as entities distinct from Him.

Since we are created from the desire to enjoy, we can attain similarity with the Creator only by changing, not the desire itself, but the intention—the purpose for which we use the desire.

Thus, our work is only on the intention, and we join the desire to it to the extent that the correct intention “for the sake of the Creator” allows.

Restriction of Desire (Tzimtzum): Therefore, we must acquire the inner strength to use the desire from zero and upward, only in proportion to the correct intention “for the sake of the Creator” (in bestowal and love).

This means that initially, we must gain control over all desires, impose a restriction on them (Tzimtzum, Tzimtzum Aleph, the first restriction), and then use each desire only partially to the extent that we possess the proper intention.

Recognition of Evil (Hakarat HaRa): Similarity with the Creator is attained through similarity of intention.
As we strive for the intention to bestow, we begin to uncover more and more of the intention to receive (the Klipa) within ourselves.

The revelation of this corrupt intention is called exile—the Egyptian Exile (Galut Mitzrayim).

If we persist in trying to change the intention from “everything for myself” to “everything for the Creator,” we arrive at the sense of our slavery to egoism—the intention “for my own sake” (for Pharaoh’s sake).

Revelation of Evil: In this state, we gradually and fully realize that our nature, not the desire to receive, which is constant, but the intention “for myself”—is our true enemy.

By trying to break free from the intention “for myself” and acquire the intention “for the Creator,” we discover our absolute powerlessness against this enemy.

Revelation of the Means of Correction: At the end of this realization, we discover that only the Creator, the light of correction (the light of Torah, the surrounding light) can correct our intention. Then we exit the slavery of the evil intention into the intention of bestowal (similarity with the Creator). Meaning: only the Creator (the upper light) can take us out of the egoistic state—the Egyptian bondage, the state of thinking only about ourselves.

Therefore, the main thing is this: Think about the light, the Creator, who can, and only He can, correct you (your intention) from “for myself” to “for the Creator”, make the Tzimtzum, and use the desire only to the extent that the intention “for the Creator” is present.

Thus align yourself in all your actions in this world toward the correcting light so that it may give you the intention “for the Creator.”

If anything is unclear, write to me, and I will clarify.
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Any action a person performs without an inner intention, without a sense of why one is doing it, is an inanimate action at the level of “Domem” (still). Yet the actions themselves prepare intentions in a person.

This is not to say that someone who does something in a group does not advance, because he is included in the group, and the group influences him with its intentions. We cannot measure and say, “This is just an action that carries nothing for me, there is no advancement in it.”

The thing is, if you are doing an action now and working with intention later, they connect. You do not always use intention while performing an action.

For example, if I am currently busy translating or creating a program and need to fully immerse myself in it, I have almost no opportunity to use my intention while doing so. But there is a general preparation, a background context, that defines why am I doing this and how I came to this. That is, in many cases, it is impossible to combine intention and action, and yet, they accompany each other.

It is important, however, that they align at the time of study. As Baal HaSulam writes in item 4 of the “Introduction to The Study of the Ten Sefirot,” it is very important that the intention and the study itself come together. This is called a united effort. Realizing the reason for studying is very important; without it, all learning yields no results.
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From the Daily Kabbalah Lesson 3/14/26, Rabash, “Why the Speech of Shabbat Must Not Be as the Speech of a Weekday, in the Work”

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