Question: If the quality of bestowal is itself a pleasure, then what constitutes its fulfillment?

Answer: Bestowal is the fulfillment; nothing else is required. If I bestow, I derive pleasure. Of course, to exist on the level of the giver, I need to know to whom I am bestowing and how He derives pleasure from my act of bestowal. In other words, I must incorporate His Kelim (vessels) and His Hisaronot (deficiencies) within myself.

I must unite with the Creator and acquire all His Kelim, all the pleasures that exist in Him by virtue of Him filling me. It is like a child who has reached the mother’s level and feels everything that exists within her in relation to him—both in the Kelim and in the pleasures, how she experiences them in relation to him, how she receives everything from him and derives one hundred percent pleasure from him.

In other words, by wanting to return even the smallest pleasure to the Creator, the created being must attain the Creator in all His greatness.

The quality of bestowal seems to be something insignificant to us, as though someone simply gives and thinks of nothing else. On the contrary, the form of bestowal obligates a person to attain enormous Kelim, whereas the form of reception does not. This is because during reception, the Kelim become closed off and no longer want anything more: “I’ve already had enough; I feel good as I am.”

The Kli already begins to fear that it will disappear, because it is imprinted by the pleasure it desires, and a greater pleasure (unless a new Kli is awakened) extinguishes it.

Thus, it is precisely the form of bestowal that obligates a person to grow without limit, continuously, and to remain in a constant state of ascent.
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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: Are there ascents and descents in our state during the preparation period?

Answer: In our state there are also ascents and descents. I experience moments that are good and moments that are bad. I feel connected to the Creator at times and disconnected from Him at others. Sometimes I feel a need for Him, and at other times that I was indifferent to Him. Thus, I have various internal discernments (Avhanot), and now I need to put them in order.

This is called my “self,” my world. There is the “I” that desires to enjoy, and that possesses some attitude toward the Creator, when the Creator is significant or indifferent to me, when I bestow to Him or do not bestow, when I am ready to detach from Him or to connect with Him, or perhaps not ready. And so on. A person must begin to think about this, to live by this connection and this attitude—that is all.

If the Creator seems a little more hidden, closed, and vague for you now, that is why you have the friends. Practice with them. By working with them, you will undoubtedly see very quickly whether you think about them or not, whether it is important to you to fulfill them or not. What do you think about: that it should be good for them or for you, whether the effort is worthwhile or merely a hindrance to you.

You will immediately see that you need an awareness of the greatness of the goal, without which you would simply toss all your friends into the trash bin. You will immediately begin to feel that you are not suited for such a thing, and at once you acquire an inner discernment of what you lack.

All this applies if you wish to advance along this path. If you do not want to, then at least you are aware of it. This is a very effective “laboratory experiment.”
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From the Daily Kabbalah Lesson 8/16/26, Rabash, “What Is, ‘Return, O Israel, unto the Lord Your God,’ in the Work?”

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Question: What exactly happens during the seven years of plenty and the seven years of famine?

Answer: In the seven years of plenty and the seven years of famine, I determine my attitude toward the desire to receive, toward my nature. I begin to see that I am under the power of this desire, how harmful its power is to me, and what I lose because of it.

In this world I might be winning and setting myself up quite nicely with the desire to receive, but at the same time I am losing spirituality. After all, if I begin to define the spiritual as bestowal, as drawing closer to the force of bestowal, as the measure of similarity to the giver, then a different assessment of the intention for the sake of reception arises, specifically, how detrimental it is to me if I wish to attain perfection and eternity.

And then it gradually becomes clear to me that the state I actually wish to attain is completely opposite to the one in which I find myself now. I do not like this state called spirituality! I simply hate it! How can one not hate it, for in it there is only bestowal, no thoughts about oneself at all. Who else am I supposed to think about? Perhaps about those people sitting around me here studying?! Where would such a desire suddenly come from?!

As a person makes an increasingly thorough assessment within their soul, they see how unattainable this is. So what is left for them to do?

This is how a person is brought closer to the truth. For a brief moment the truth is revealed to them; then they spend several months processing it and trying to banish those thoughts, yet, despite everything, it somehow continues to work within them.  Consequently, the next time around, they handle it a bit more easily; that is, they fear it slightly less and agree with it by one percent.

In time the concept of intention for the sake of bestowal will be revealed to them again, and they will once again experience shock: “To give to such an extent?! Not to think about myself at all?!”

Again, they try with all their might to flee from this thought, to block it out with everyday activities, to hide behind the work of dissemination, the study of books, anything at all. But gradually, certain internal shifts occur and he grows accustomed to the idea by another percent. “Could this really be true? What if this turns out to be the best state for me?” Nevertheless, he interprets it as follows: “I will give everything, but it will make me feel good.”
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From the Daily Kabbalah Lesson 8/17/26, Rabash, “What Are Commandments that a Person Tramples with His Feet”

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Question: What is the difference between studying Rabash’s articles and The Study of the Ten Sefirot (TES)?

Answer: Every lesson should be divided into two parts. The first part involves spiritual work, feelings, attuning one’s thoughts to what should be sought, and focusing on the problem, on the goal. To this end, we first read the articles Rabash wrote for his students. Then we move on to TES after having been awakened by the article and realizing what we want from life, we approach the remedy, that which can help us achieve what we desire.

Thus, the first part is the analysis of the illness, and the second is the treatment. As I immerse myself in the article, I should experience joy, sadness, gratitude, and a request—a whole range of feelings. Mainly, these will be negative sensations regarding what I do not have, what I lack, what I have not yet attained, but desire to attain. These seemingly negative feelings are the revelation of the lack, the need.

Then, once I have that need and begin the study, I seek the one who will heal my illness: “the healer of all flesh.” I want the light that reforms to come. Now I have a basis for my study and  my approach is correct: I demand correction from the study.

Indeed, my study can yield nother other than correction! All this wisdom described here is completely “external,” directed only toward some connection with the material being studied at the animate level. Internally, however, a person must demand one thing: the correcting force.
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From the Daily Kabbalah Lesson 8/17/26, Rabash, “What Are Commandments that a Person Tramples with His Feet”

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As a rule, we are concerned with ensuring our common desire to receive is not hurt. Therefore I always check to what extent I can use each of my qualities, and show myself in society in accordance with its most respected standards.

If the group I am in praises laziness, then I will be the biggest slacker. If pride is respected, then I will display myself as the epitome of arrogance.

I do this in relation to society, and use my qualities to gain the greatest advantage. It is not that the traits are inherently good or bad; in relation to the Creator they contain neither good nor bad.

In short, whatever lies below the Machsom (barrier) need not concern us. It is only in relation to the Creator that we should begin to worry about who and what we are, about one’s true nature.

Question: Are you talking about the qualities in their ordinary sense?

Answer: No, in the ordinary sense they are merely animalistic traits. But later, when a person crosses the Machsom, these traits cease to be animalistic and become spiritual; meaning, in relation to the Creator, they take on a completely different character.
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From the Daily Kabbalah Lesson 7/16/26, Rabash, “What Should One Do If He Was Born with Bad Qualities?”

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Question: How can I bring the awareness of the greatness of the goal to the surface so that I have fuel for the work?

Answer: By not ceasing the critical analysis of what is happening to you. This is very difficult. It requires great effort of the mind. After all, the mind can only function if it lacks something. If there is no lack in anything, if the mind sees no possibility of being filled by anything, then it does not work in this direction. And if it does not work in that direction, how can you engage it?

If you have no Hisaron (unfulfilled desire), you cannot engage the mind because it is initially capable of working on something only when you have a need for that object. This means that you need advertising—let everyone constantly say that this is important, then you will begin to search for where it lies, and you will think that you lack it.

Question: What is this critical analysis from the side? I must feel my current state, for one cannot hide from the state that we are experiencing, and at the same time look at oneself as if from the side as though it were not me. How can one go out of oneself?

Answer: You are capable of stepping outside of yourself if you enter into the Creator. There is only one of two possibilities: either the domain of man or the domain of the Creator. If a person decides that this is his domain, called “the domain of the many,” that is bad.

It is called “the domain of the many” because you have many desires, each of which pulls in its own direction. And so you are thrown toward money, honor, knowledge, toward one passion or another. This is what is called “the domain of the many.”

On the other hand, there is the possession of the One: only to fulfill His desire. The possession of the One is called the world of Atzilut. If we unconditionally and constantly remain only in the desire to fulfill the Creator, then we are in the world of Atzilut, above the Parsa. And if we do not remain only in this desire, then we are in the worlds of BYA (Beria, Yetzira, Assiya).
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From Daily Kabbalah Lesson on 8/16/26, Rabash, Article 2, 1991 “What Is, “Return, O Israel, Unto the Lord Your God,” in the Work?”

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Question: Is the connection with the right line called “above knowledge” and the connection with the left line “within knowledge” or “below knowledge”?

Answer: No, you engage in both in full awareness and full command of the situation. If you find yourself in one of the lines without  exercising the appropriate control, you are not below or above, but are simply immersed in one of them, under its influence.

How can you control them? You must know from the outset why you are entering the right line. If you are unaware that you are in such a state, or even if you realize you are in it but the state dominates you, then it cannot be said that you are truly in the right line. Perhaps this can be called the Klipa of the right line. You are simply being led unconsciously through various states.

You are the one who decides whether it is the right line or the left line. You determine that, for instance, that a certain state is the right line for you, and you proceed accordingly. How do you know that now you have entered the right line? Is it written somewhere that this door is the right line and that one is the left: so just walk in? No!

You choose for yourself what is revealed to you, or what you wish to have revealed. You say: “This belongs to the right line, and what is before me belongs to the left.” It is not that they are located physically to your right or left; this is not the case at all. You categorize all desires, thoughts, and qualities as right or left yourself.

The right line exists above knowledge, above awareness, above comprehension, and above sensation since the right line is the greatness of the Creator, His desire to delight the creation, His promise that we will receive reward, and that the punishments we receive are only corrections.

I do not see all this with my eyes, nor do I perceive it with my senses. Therefore, there is something here on which I must rely. I must fill my senses as though I know this, as though they are full of the sensation of the Creator.

The sensation of the Creator gives me confidence and instills a feeling of His greatness. This is everything! I do not have this sensation, but I must fill myself with the feeling as though I already sense Him.
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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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For this reason, there is a reality where one exercises on corporeal pleasures and afterwards he can come out of the Tzimtzum and concealment to some extent, for he can already choose and say that he is receiving this delight and pleasure only because he wants to bestow (Rabash, Article 33, What Are Commandments that a Person Tramples with His Feet).

Question: The article says that a person should perform “exercises” on corporeal pleasures. What does this mean?

Answer: We say that we should think about the friends, about the group, and about giving to the friends, in other words, about living through their desires, and about bringing them joy. All of this is not in order to have a pleasant time, but in order to use this as a basis for determining just how far we actually are from the desire to bestow, and how much we loathe the very idea.

It is also about observing how I might attempt to force actions ostensibly aimed at bestowal upon myself and try to live through desires that are external and alien to me. Through these exercises, a person learns and discovers how capable they are of doing this, and how much they are not. Although this still cannot be measured precisely, the person nevertheless learns in order to understand where they stand.

We are not yet talking about a person actually acquiring the ability to bestow. Without a doubt, they are incapable of starting and completing such an action on their own. They only begin it because they must try to carry it out by themselves. But when they fail despite making efforts, it is revealed to them that the Creator must be the main participant and the one who executes the action.
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From the Daily Kabbalah Lesson 8/17/26, Rabash, “What Are Commandments That a Person Tramples with His Feet”

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Question: Is the middle line I attain not a real state but merely “as if”?

Answer: If now I am “as if” in the right line and move from it to the left, and let’s suppose I arrive at a prayer, at some state in the middle line, is this middle line also considered “as if”? Yes, my middle line will also be “as if.”

But after several of my attempts in this direction, the Creator will reveal Himself to me, and then I will truly feel His importance and greatness. This will give me a real force of faith. And then I will see my qualities as real Klipot, impure forces, completely opposite to the qualities of the Creator.

The more I truly reveal Him for myself, the more I will see my qualities in a true light. This is like the opposition of holiness to impure forces. And then this will be the true middle line, as the force of the soul, the desire to receive for the sake of bestowal, that is, the desire to receive with a screen and reflected light (Ohr Hozer).

One must try many times until we truly merit acquiring this true state, which will no longer be a child’s game. Children also play at something “as if” it were true, and in this game they learn real adult actions.

Before the Machsom, we are as if playing these games. This is called the period of preparation.

Question: Is it possible to build the middle line before the Machsom?

Answer: No, before crossing the Machsom we cannot build a true middle line. Indeed, it cannot yet appear. The true middle line means that I already have properties of reception and properties of bestowal. Before I pass the Machsom, I simply do not have this. My nature is the animal nature, the nature of this world, and it is not my true nature.

Question: What happens when I make many attempts and exercises?

Answer: In this way I gain experience. It is just like in school. First one studies for a long time, and then one can go to work.
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From Daily Kabbalah Lesson 8/13/26, Rabash, “What Is Do Not Add and Do Not Take Away in the Work?”

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The concept of “prohibition” in Kabbalah implies an “impossibility.” What does it mean that “one must not teach Torah to idol worshippers”? The Torah refers to the lights that fill the vessels of bestowal. Torah consists of acts of bestowal.

An idolator is defined as the will to receive [in Hebrew, the acronym “AKUM” (referring to a pagan or idolator) literally stands for “one who worships stars and fate.”]

The intention of an idolator is directed not toward the Creator, but toward various other forces, those that are within the will to receive, because there is nothing besides the Creator and the will to receive.

An idol worshipper is one who worships the will to receive. It is impossible to teach him Torah, simply because he has a different intention. He does not perceive the concept of “the intention for the sake of bestowal,” and therefore it is impossible for the upper light to reside in him. But the term “impossible” is expressed in our language by the word “forbidden” or “must not.”

But why “must not”? Why not call the impossible “impossible”?

Because the sages are speaking about the path of correction, they mean the following: “Do not do this because nothing will come of it. It will not succeed.” In short, it comes out as “It must not be done.” “Must not” serves as advice: “Do not do it because it cannot be accomplished.”
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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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