Our work is to be constantly in adhesion with the Creator. We are given a point, something that does not depend on us, and from it we begin our work.

The point is our reality in the state of infinity, perfection, and eternity. But from the state of infinity, we sense only this point; we passionately desire something and feel that something is missing. But we are missing only a point, and this is not a real desire. From within this state, a person must reach the emptiness in their vessels in order to be filled with all the light of NRNHY in the final correction.

All our work is an effort to remain constantly focused on the revelation of infinity. This means complete adhesion with the Creator, contained in the words “There is none else besides Him,” and this is what we must aspire to. All obstacles are intended only to push us in various directions of our spiritual character: pride and fear, various sensations and thoughts brought to us by the Klipot.

The Klipot seem to want to pull us away from this point. And we must strive to return to it despite the contradictions that pull us in different directions. Suppose a Klipa pulls me ten centimeters to the  right,that is, it gives me a foreign thought, a lack of confidence. Despite this, I must return to the central point, because there is the point of adhesion with the Creator. If I do this, I already expand my state by ten centimeters to the right.

Then I have a disturbance ten centimeters to the left, or downward, or upward—it doesn’t matter how, in different directions from this center—and in this way I build a Sefira. It is precisely the Klipot that give me the matter from which I build an empty vessel out of the point. And together with receiving the disturbance, I fill this emptiness with adhesion.

It turns out that from that point I begin to expand into a small Sefira, then more and more, until I receive all the disturbances, overcome them, and adhere—despite them or together with them—in uninterrupted adhesion (Zivug) with the Creator. And this will be called that I have completed my work and reached final correction.

It follows that the Klipa helps me grow and also guards me during my growth. Therefore, we should not be afraid of foreign thoughts and all kinds of disturbances. They awaken in us in accordance with our current state, and with their help we advance and build future states—our future. It is not that these disturbances pull us backward; on the contrary, they give us the opportunity to advance forward to the same degree.

This is the difference between working for the sake of the Creator and working for one’s own sake. All the wisdom lies in how to use the desire to receive. Kabbalah is the science of using the desire to receive, that is, the Klipot, the disturbances, whereas other methods fear them, teaching a person to prevent disturbances, to run away from them, rather than to use them.
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From the Daily Kabbalah Lesson 1/31/26, Rabash, “Three Times in the Work”

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Question: When I call a plumber, I tell him what needs to be fixed. He tells me the price, we agree, and now I have the right to demand quality work from him.

In the case of the Creator, we think that He will carry out our corrections for free. Maybe that is why it does not work out? Maybe we need to arrange some kind of payment? What kind of payment is required for His work, for the corrections we need?

Answer: If you need them, ask Him.

Question: Why “ask”? Why should He do it for free?

Answer: He does not do it for free.

Question: Then what is the payment for His work?

Answer: In the fact that you ask Him.

Question: Is this indeed the payment?

Answer: Of course! And in our world, if you ask someone well, they will do it for you.

Question: Does the Creator work on credit?

Answer: He does not need it; everything is in His hands.
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From the Congress in Moldova 9/7/19, Lesson 5

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When striving toward spirituality, one must always strive for the destination and not remain stagnant, trapped by one’s own desire, and unsuccessfully fighting it. A person advances when his heart and mind are in the desired state.

I am not deluded by this, but I am looking forward. I may not have reached the goal yet, but I do not sink into my present desires and qualities that grab me by the legs and try to stop me. And at the same time, I do not drift in the clouds, in an illusion of the spiritual world, until it becomes my reality. This is the proper orientation.

Every moment is an opportunity to make an effort on the path toward bestowal—the goal.

When I take a step, I feel as if I have already reached the goal, and then the work becomes the reward for me.
Taking obstacles into account, I rise above them and enjoy the fact that I am creating the quality of bestowal above knowledge. The picture of the spiritual world is formed out of my desires, when the force of bestowal begins to give them shape, the contours of my soul.
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Question: Why do we have certain boundaries in life? If a person crosses them people think he is crazy.

For example, small children are allowed to suddenly scream in public, and it is perceived as normal. But if an adult does this on a subway, then the people around him will say that he is sick.

Answer: The fact is that a small person has great desires, but he has not learned how to work with them correctly, to direct them to a goal, to hold them within certain boundaries in order to achieve some inner balance.

However we think that a grown person naturally has to have this inner balance and harmony.

A child does not have it since he exists under the influence of various forces that develop him. Hence, at times he jumps, or runs, or screams, or repeats the same thing over and over. He is thrown from one side to another. This is normal. This is called growing pains.

The same thing happens in Kabbalah. When a person begins to study Kabbalah, he can be tossed about. We look at it as a completely normal thing. Suddenly he falls into depression, and the next moment he feels good and laughs. After that he rushes into knowledge, then toward sensations, and so forth.

These are all growing pains and they are expected. Hence, we welcome and understand them and try to be loyal to each other, although this may seem not quite normal in a different place. However, here a person sometimes can do some unusual, original actions, but we look at them as normal because we look at him as a developing child.

In our framework, we accept it when a person sleeps during a lesson, skips a lesson, or suddenly becomes angry at everyone, yells at people, and calms down afterward. It means he exists under various developing forces, and hence this is his reaction.

At the same time, outside it is considered impossible for an adult person. There everyone has to be balanced, understanding, and in harmony.

Thus, there is no problem when people exist under the influence of various stressful impacts from above. The greater the number and the more frequent they are, the faster the person is able to advance because from above he is not given more than he is able to realize.

However, if there is a desire to advance him, but he does not use this opportunity then this opportunity is taken away, and he is given an opportunity in some different form, in particular in the form of suffering. Then he already takes a different path, a slower and a harder one.

Question: What does the opportunity to advance mean?

Answer: In essence, it is a realization within a group. No matter how you look at it,  practical Kabbalah is still a realization within a group.
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From KabTV’s “I Got a Call. The Framework of Life” 10/7/10

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Comment: I got the impression that you blame yourself a little for the past.

My Response: No, I don’t blame myself for the past. Absolutely not. On the contrary, the past surfaces when it needs to, and you correct it; it helps you come to greater awareness. All of this is necessary.

Question: Can the past really be corrected or adjusted?

Answer: Of course. What is a correction, after all? It is the fact that something has already passed even a minute ago and you can correct it now, elevate it.

Our entire path is the correction, from below upward, of what the Creator produced from above downward before our appearance. He prepared a terribly egoistic desire for us, and we must correct it. Therefore, we always take the material from the past, the light from the future, and begin to work.
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From KabTV’s “I Got a Call. The Destruction of Laitman” 9/18/10

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Question: What does our true work consist of: going out into the external environment and disseminating the wisdom of Kabbalah, or is it something internal, the realization of inner changes?

Answer: We do not produce any changes, neither external nor internal. However, within our consciousness, there is a certain pull toward action, a drive to do something. In principle, all abilities are given to us from above, yet they must be united and used in such a way that I myself wish to advance precisely in the direction that the Creator indicates to me.

If we carefully examine this direction, we will discover that it always stands in opposition to our egoistic nature. And if this is not so, if the direction toward the Creator does not contradict my egoism, then evidently, I have inaccurately determined that the Creator has placed my hand upon the correct choice and proposed that I strengthen myself in it. When I truly choose the direction of the Creator, it must be a direction of pure bestowal, opposite to my nature.

As a rule, we do not see the correct direction so clearly and choose something close to it. Gradually, over time, the path becomes clearer; we acquire a narrower resolution, a more precise power of resolution, and then we begin to see it more distinctly. But this takes time.

If we were to see everything at once, we would run away from it, because “good fate” belongs to the category of Din (judgment, restriction). A person is incapable of this! One arrives at it gradually, little by little. A true choice, when the Creator truly places my hand upon something, is something that burns like fire. What does “good fate” mean? Good fate is bestowal!
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From the Daily Kabbalah Lesson 1/27/26, Rabash, “Lishma and Lo Lishma”

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The obstacles placed before the desire to receive cause the development of reason. Then a person can make a free choice. If the desire to receive cannot be fulfilled immediately and does not see this opportunity, and is trying to learn how to do it, it builds a certain system for itself.

In particular, when a person is not under the pressure of pleasure before him, he can build an attitude to pleasure that depends not on his desire to receive but on the greatness of the giver of the pleasure.

This is called the transition from Lo Lishma (not for the sake of the Creator) to Lishma (for the sake of the Creator). That is, a person does not work for pleasure or the expectation of fulfilling himself, but to fulfill the master who gives pleasure. Because the master wants the person to receive, it pleases Him.

When a person receives in order to please the Master, it is said that all his pleasure and all his actions are no longer receiving but giving. That is, two actions must be performed here: the first is to shield oneself from receiving pleasure, to make a restriction, and the second is to use the desire to receive and enjoy only to the extent that it can fulfill the master. That is, to check how much I feel the greatness of the master.

The degree to which I value Him, disconnected from my own pleasures, determines my subsequent action. It follows that this action is entirely performed in Lishma (for the sake of the Creator), for the sake of the Master.

There are not numerous actions needed, just one: to shift the crucial turning point from the feeling inside my desire to receive to the feeling of the importance of the master.

When the Creator becomes more important in my eyes than the feeling inside my desire to receive, it is called that I have crossed the Machsom. To the extent that He is more important to me than my sense of pleasure, the higher my spiritual degree is.
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From the Daily Kabbalah Lesson 1/26/26, Rabash, “Lishma and Lo Lishma”

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It is known that if you give something important to a person who does not know its value, and there are people who do know its importance, that thing will move to those people either by theft or by losing it, for the person will not know how to keep it, and there are people who know its value and they will steal or find it and not return it to the owner (Rabash, “What Are Torah and Work in the Way of the Creator?”).

Question: Does this mean that if something is important to me, I try to acquire it in some way? And if there is no other way, do I steal it or exchange it for something else?

Answer: It is said, “Go and earn from one another.” We are constantly in relationships of buying and selling with each other. I give to him, he gives to me, and so on. Thus, everyone does something in the world, and everyone needs everyone else to serve him. This is how we are built.

We constantly choose what seems to be more important in our lives, and therefore, we must always carefully examine what is truly important to us.

Human nature is such that if something is important to us, we begin to distinguish it from other things and discover aspects, qualities, and characteristics that we did not see before, but now suddenly discover them. We become experts in this area like no one else, a professional in our field.

Everything depends on the importance a person attaches to a particular thing. In our lives, we single out one task, begin to focus on it, and then it becomes our primary focus, while everything else becomes secondary. Then I truly become an expert in that matter because it is the only thing I need. So we must analyze who am I, what is important to me, how do I work with it, and what I choose as my primary focus.

Rabash is speaking about importance here. If there is something that is important to me, I try to reach it by all possible means and acquire it at any cost. After all, first of all, when I look at something, I say: “I want this,” like a child. Look at children, a small child does not ask whose it is; he wants to grab it, and that’s it. Only for him this is forgiven; he is still naive.

The same is true with us: the first thought is “I want,” and then the “but” begins: “It’s not mine, what will happen to me because of it, maybe yes, maybe no.”

So, when is this called theft? Theft is when I know for sure that it belongs to someone, but I do not think about them and I try to acquire it against their will. Moreover, I do it secretly: perhaps secretly from myself, not realizing that I am stealing; perhaps secretly from the one from whom I am stealing; or perhaps both at the same time.

What can be worse than theft? When I do not look at myself or at you at all, but simply come and take it by force. That is robbery, assault, and the use of force. In short, there are many different concepts and details here, and all of them are used in spirituality.

There is not a single quality in us that is not used in spirituality. On the contrary, in spirituality they use the “good” sides of the qualities of theft and robbery. They are used against the desire to receive, when I “steal” from it in all kinds of ways and extract parts from it for use for the sake of bestowal.
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From the Daily Kabbalah Lesson 1/20/26, Rabash, “What Are Torah and Work in the Way of the Creator?”

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Question: Is there a reward that corresponds to the effort exerted?

Answer: In spirituality efforts are rewarded, but not in the same way as is customary in our world where I demand more for less effort, and the boss offers less pay for more effort. And so we haggle, negotiate, and settle on something.

In spirituality, I work against the upper light. To the degree I become similar to the light, it enters me, and this is the reward. Here there is no bargaining and there can be no correct or incorrect decisions, actions, or consequences. Everything is in order within the laws of nature.

Question: Then how can I understand the contradiction “exerted efforts and found?”

Answer: It means that in advance I do not know exactly the light that I will receive because I have never sensed it. The attainment I will reveal is a secret for me now. I know what will be, but I cannot say exactly what or how because I am not ready yet. I do not have any “means” with which I can receive this information, this sensation and say “this is what I am heading for!”

I know that I am heading for my next, higher rung of bestowal, the connection of the entire system, which is called love. Love is dependency within the system.

If any system that we make (for example capacitors, resistors, coils, etc.) functions correctly, then we say that it exists in love with another, meaning in complete understanding of the mutual program, the connection. It is the same thing here.

Question: Does it mean I make efforts to annul myself and think about others?

Answer: Self-annulment is necessary; otherwise, I will not become included in the system.

Comment: But I do not know when I will receive a reward for this.

My Response: Inclusion into the system is the reward. Imagine that there is a completely interconnected system where everything is occurring in a living analog mode. If I include myself into it, I will exist in it. My existence in it is my reward.

If I do not exist in it yet I have to work on myself in order to connect to it and become integrally connected with it. This is my work.

Question: Let’s say I have made an effort. When will I connect to the system, will it remain a secret for me?

Answer: It is impossible to say because I do not even know what else I have to complete in order to become totally integrated into this system. Of all the capacitors, resistors, coils and thousands of other elements I do not know exactly what I have to take into my change in order to connect to them. I simply have to annul myself so they can format me to fit them.

In essence our task boils down to annulment of my “I.” Let the rest of the scheme, whether it is electronic or human, it does not matter which one, adapt me to itself. I simply give myself to it. This is the condition of the first restriction (Tzimtzum Alef).
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From a Kabbalah Lesson in Russian 4/22/18

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Everything that happens to us is initially done by the Creator, but we cannot see this. Baal HaSulam writes that the science of Kabbalah is a method of “the revelation of His [the Creator’s] Godliness Creator to His creatures in this world.”

I am not performing any action here through which I would be able to change the reality, the governance of the Creator, His influence on me. I am not performing any action that would change anything in me or around me; I am merely revealing what is happening.

I gradually discover what is actually happening in the existing reality when people around me, then the Creator together with the environment, later me and the Creator, and ultimately only the Creator become a factor in fulfilling the Torah and the commandments.

The fact that people from outside facilitate the fulfillment of the Torah and commandments does not mean that they are the influencing factor. In truth, it is the Creator, but in a concealed form, and His desire is to be revealed.

We must pay attention to this, because we deviate from the goal by thinking we are going to change reality. We are going to reveal reality! The difference lies in our perception, in the revelation relative to us, and only that. Here, there is a very fine line, a barely perceptible point. If we grasp it correctly, we acquire the right attitude toward what we are going to do, toward what is going to happen.

I am not going to change the world; I want to change my perception, nothing more! That is all I need required because everything is created perfectly, and only my perception is damaged; that is the only that I need to fix. Then I will be able to feel myself in a bright world full of abundance and goodness, my senses will perceive everything as it truly is!

To attune yourself to the correct approach is 90% of the work. Based on this, it is necessary to understand that the correct direction is that you attune yourself to bestowal.
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From the Daily Kabbalah Lesson 1/27/26, Rabash, “Lishma and Lo Lishma”

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