Comment: Please give me a real-life example to clearly explain the work in two lines.

My Response: Start working, and you will see. What other example do you need?

For instance, if I am in a certain state and I suddenly stop myself and ask, “Where am I?” I have stopped myself: What is here? There is the Creator, the goal, importance, adhesion, the desire to please creation, rewards and punishments. All this speaks to what I know and understand about Him.

I thought about it, got an impression, and now I move to the left line. At the same time, I understand all His advantages in comparison to what I see, imagine, and feel about myself. I start comparing one thing to the other, aligning them, and in any comparison I make, I try to keep the balance between us so the prayer can arise from this state.

With all my bad qualities, I want to stand, as if, facing the Creator, facing His positive qualities. Start by connecting these things within yourself in just such a simple way. This way, In this manner, you can, as it were, hold yourself in the middle between the right and left lines.

Just as children build a sand castle on the seashore, so we begin to imagine that we are actually building a real house. Try to see how you can keep yourself in a constant state when all this is present together: me, my goal to be like the Creator, and the parameters He gave me on the right and left, so that it all comes together, one not prevailing over another, keeping the situation under control every time.

Later, you will get used to maintaining this inner state you are building. It will change every minute, and you will rebuild it every minute. It will change again, and you will build it again, direct it like a rocket flying toward a chosen target.

Then you will learn how to maintain this balance in a variety of life states: at the store, at work, at school—no matter where or how. Try it; you asked for a real–life example; there it is.
[360657]
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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We learn from sufferings that the desire to receive feels within itself. That is, we have not yet exited into spirituality; we merely think that spirituality is good because we cannot escape from the blows otherwise. This is still a completely material state!

Be that as it may, through this work I draw closer to wanting to rid myself of my desire to receive, to free myself from the need to think about myself, because even the slightest thought about myself causes me immense suffering.

I am afraid to think about myself, just as a kleptomaniac is afraid to steal. He loves to steal, and can do nothing about it; this is his nature. There are very great, very rich people who simply cannot live without it. They go into a store and must steal at least some small thing. This is what fills them; they are unable to restrain themselves.

They could easily pay a million dollars for the item. But having paid a million dollars and receiving this thing, they would not feel pleasure. Their pleasure is precisely in the fact that they steal it. A person knows that he will not be able to restrain himself. And so it continues until his horror reaches such proportions that he must flee from his desire to receive, otherwise he will inevitably be caught or face death.

All this still takes place within the desire to receive. But hatred toward it, as it were, distances a person from this desire. And then a miracle occurs—the miracle of the exodus from Egypt. This is carried out at night, in deep darkness, in complete misunderstanding of what is happening, when a person does not see what is happening to him or how.

And so it is at every degree. Every transition from one degree to another, every new state that comes to a person, occurs at a time when he understands nothing, is unfamiliar with this new state, and is confused. But after all this confusion and inability to orient himself, a new, more enlightened state arrives.

In the end, you yourself begin to seek this, and to expect it within the same desire to receive; you become confused, lose your way, and lose your bearings, only so that along with this a new, better state may come. Nevertheless you still want this in your desire to receive.

And when a person truly comes to what is considered “the exodus from Egypt,” this is called a miracle. For this is a state that a person himself cannot create in any way, since it is a borderline state between the desire to receive and the desire to bestow. A “cut” passes through it to infinity, to the point of “something from nothing,” and therefore it is called the splitting of the “the final sea” (Red Sea).

The final sea is not our tiny desire to receive that separates us from the spiritual world. “Yam,” “sea,” is the final Kli of Hochma, including all of its “final letters,” all of Malchut; to such a depth does this cut extend. A person crosses it, and only afterward is it revealed to him what he has passed through. This is the most perfect miracle.
[360626]
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 does acquiring the true power of faith mean?

Answer: It means that everything that awakens within me, even if it is opposite to the Creator, even if it is uncorrected, I will be able to correct with the help of the power of faith. The power of faith is the sensation of the divine, the sensation of perfection, the sensation of eternity, the sensation of the importance of bestowal for the sake of bestowal. Everything that we feel in spirituality or in the Creator is the quality of bestowal.

Now everything that seems to you to be something good, warm, soft, gentle—I do not know exactly how you feel it—everything that you define as good for yourself, translate all of it into one single word: giver. Not something that gives to you, but precisely the quality of bestowal.

It is something soft, gentle, good, but not in relation to myself, where I am the receiving side, but rather this is the quality itself. And if I want this quality, then this is how I must be. That is, to take upon myself the quality of the giver—to be a giver and to feel what I perceive, as we say, as gentle, warm, good. It is the same thing.
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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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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.
[359882]
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: 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.
[359498]
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.”
[360623]
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.”
[360583]
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.
[360719]
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.
[359552]
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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