It therefore follows that both lines are required in spirituality. Precisely by being in contrast, they yield the required result in order to achieve the purpose of creation, which is “to do good to His creations.” We should also know that concerning “right,” which is wholeness, a person can use it only when he can lower himself. But as for the left line, he can use it precisely when he is in a state of pride (Rabash, “What Does It Mean that the Right and the Left Are in Contrast, in the Work?”).

Indeed, the right line can exist in a person when they humble themselves, annul themselves, and take upon themselves the properties of the Creator. The left line, on the other hand, is present precisely when they engage with their own “I” and draw their ego into spiritual work.

We must become accustomed to the fact that each of these states contains an inner contradiction. This is because, from the very beginning, everything we attain is light from the Kli. In other words, the Kli is opposite to the light, yet it attains the light and all the concepts and properties contained in the light only to the extent that it resembles the light.

Thus, the Kli exists in two opposite states: an inner state that is opposite to the light, and an outer state that resembles the light and perceives it to the extent of that resemblance.

It follows that even within the Kli itself there are two aspects: the Kli itself, with its nature and desire to receive, and its action, the desire to bestow. Through this action, the Kli understands what the Creator, the light, is and compares its desire to bestow with its desire to receive. This is the oppositeness of properties between the Creator and the created being. We do not perceive the Creator Himself; rather, we perceive our corrected properties and say that this is the Creator, because they have been corrected to be like Him.

Since the Kli contains two opposite properties, every degree, every inner definition, and every analysis always involves an inner contradiction. We need to determine where this contradiction comes from so that it does not confuse us or cloud our perception.
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From the Daily Kabbalah Lesson 10/9/26, Rabash, “What Does It Mean that the Right and the Left Are in Contrast, in the Work?”

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Comment: You said that there are three conditions for a request: the Creator has what I want, He has the desire to give it to me, and I have the knowledge of how to ask Him for it.

My Response: Perhaps, in order to “truly call upon the Creator,” as Rabash writes, these three conditions are not enough. Perhaps several more can be listed.

I spoke about the conditions in our world. Imagine that you want to buy some new thing. What does the possibility of fulfilling yourself depend on? It does not matter whether it is for bestowal or for reception, and it does not matter which lights and Kelim we are talking about. The main thing is that you have a Hisaron (a need).

How do you attain the fulfilment of this Hisaron? You need to go to the store. In order to receive this thing in the store, I must pay money. In order for me to have money, I need to receive it. Where will I receive it from? From the owner.

But in order for him to give me money, I must work for him in return. In order for me to be able to work, I need energy, fuel. What is this fuel? My understanding that the shirt I want to buy in the store is important enough to me to obligate me to make an effort at work right now. In all these matters, I am dealing with the owner and the seller. The owner will want to give me money if I do a certain work for him; that is, there must be an equalization of desires and an understanding of the connection.

The same thing happens in every place. In this sense, there is nothing new in spirituality. We need similarity of properties with the Creator. “Know your Creator and serve Him.”

The first knowledge in contact with Him is faith, rising above the desire to receive. Therefore, Baal HaSulam writes that you have no greater commandment than this: to acquire faith, the Kelim of Bina, the properties of Bina.

When Malchut acquires the properties of Bina and rises to the degree of Bina, then everything is open; there are no restrictions. We are confused by the words we use: “faith,” “above knowledge,” “the righteous shall live by his faith,” and other concepts and sayings. But in essence, this action can be understood very well if one studies it. Without the ascent of Malchut into Bina, there can be no action.
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From the Daily Kabbalah Lesson 10/15/26, Rabash, “What Is, ‘We Have No Other King But You,’ in the Work?”

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How can we preserve a state we have attained for the future? Can I somehow guarantee what will happen to me? Of course not!

But my desire to guarantee this creates the next Kli (vessel) within me. I offer this Kli, this desire of mine, as a prayer, as MAN, to the Creator, to the higher degree, which preserves this Kli for me and prepares its fulfillment.

Under what conditions, should we establish a covenant between us? Surely it is not enough simply to say some words, asking Him that things not become worse than they are now? What does my signature under this covenant signify? What must I concretely create now in order to obligate the Creator to preserve the relationship between us?

For His part, the Creator adheres to this. He always relates to me well. How can I guarantee that I will always relate well to Him in one of the 620 channels of our connection with Him?

This can be done only by raising MAN, a prayer for what I want to receive in the future. I am very afraid that in the future I may become worse than I am now. Where does this fear come from?

As usual, we look back, and from this fear a Kli arises. I have fallen many times, suffered setbacks, and seen to what extent I suffer, how bad I feel when I have become detached from the Creator. Now this fear, these sufferings, have prepared me to raise MAN, to offer such a prayer that I say: “Let anything happen, only do not let me become distant from You.” As it is said: “Do not cast me away from before You, and take not Your holy spirit from me.”

If I truly have such preparation as a result of past sufferings, then my prayer is correct. Perhaps I suffer and cry pointlessly, like a small child, whereas within me a mature prayer of an adult must grow so that by means of it I sign the covenant. This signature implies the fulfillment of many conditions. It is not simple.

In fact, this is a long path. All the previous sufferings must necessarily be taken into account; they must be gathered and not lost. And we know that all the previous degrees disappear if we have not yet arrived at their final definitions and results.

Only the final definition, which is recorded in Malchut in each state exists, is fixed, and is preserved. All other definitions are erased, because they did not reach the final point of their development.

Therefore, we must constantly add to the work until we have worked through all the particulars. And when we have finished everything, we come to the conclusion that we ourselves are incapable of doing anything and that accepting the agreement is the best thing possible.

In our world, we come to an agreement out of hopelessness. But with the Creator, we must reach such a state that I sign a covenant because I have no better state (and there cannot be one) than the state that has come.
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From the Daily Kabbalah Lesson 10/8/26, Rabash, “What Is Making a Covenant in the Work”

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Both before the Machsom and after it, we experience the same states. Some of us already feel various changes within ourselves. Through our study of the articles, we can somehow, though not yet in a clear form, find various qualities within us and give them inner definitions. We must find these concepts within us because they truly exist.

In other words, we can find various details of the relationship we presently have with the Creator. My present state is good, at least in some respects.

Of course, this cannot be 100% true in all manifestations of my connection with Him. I am not yet capable of simultaneously feeling that He is great in my eyes, that I tremble before Him, that I am grateful to Him, that I am ready to give Him everything, and that I need Him to give to me.

But if I feel a connection with the Creator in at least one channel out of all 620 channels through which every organ of my soul is connected with Him. If in this single channel I feel a clear, precise connection, then, with regard to this kind of connection, I can already say that I am ready to enter into a covenant with Him so that this connection will remain forever and can never become less.

I ask the Creator to help me preserve it, to guard this connection. And even when I am in the worst states, He would remind me of it and constantly renew it for me. In this way, I work for the future.
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From the Daily Kabbalah Lesson 10/8/26, Rabash, “What Is Making a Covenant in the Work”

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Question: How can one believe in the Creator if we do not know who He is? Moreover, we have no faith.

Answer: It is true, we have nothing. Baal HaSulam writes in the “Introduction to The Study of the Ten Sefirot” that there can be no development until you acquire the ability to disconnect from your desire to receive. This is called the force of faith. In other words, you rise to Bina, to the state of Hafetz Hesed, and do not think about yourself.

In “The Article for the Completion of The Zohar,” he writes that if a person thinks about himself, there is no greater separation between him and the Creator. It is as if he is cut off from the Creator, and there is no connection between them. Thus, this gap must be overcome; a person must begin to think about what is outside of him. This is called faith.

Question: Is attaining faith a condition or a goal?

Answer: Acquiring faith is the first stage on our path from which one can only begin to speak about spiritual actions. Spirituality is “for the sake of bestowal.” Faith is the force of Bina within you, which gives you the ability to begin to bestow.

Since we are the result of the breaking of the vessels, we have Kelim of reception for the sake of reception and Kelim of bestowal for the sake of reception. We also use the Kelim of Bina in order to enjoy ourselves. Correction begins, first of all, with the Kelim of bestowal, the Kelim of Bina. Bina herself is corrupted only because she is within Malchut.

How does one begin to correct Bina? One must make a restriction on the Kelim of Malchut, and then the Kelim of Bina within Malchut will begin to receive correction. The Kelim of Malchut will no longer be able to influence the Kelim of Bina, and then their correction will occur. In other words, AHP is not used, and correction begins only with GE.
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From the Daily Kabbalah Lesson 10/15/26, Rabash, “What Is, ‘We Have No Other King But You,’ in the Work?”

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Question: It is said that, on one hand, a person is distant from the Creator, and on the other hand, he must say that the Creator is close to him. What does “must say” mean if one feels distant?

Answer: We are a desire to receive. When it comes to a desire, then how can you tell someone: “Now you need to rejoice, and now you must weep”? A desire perceives fulfillment, and if someone external says something to this desire, it does not hear and does not understand.

We hear with the mind, but our desire remains unaffected by it. In other words, when books state that one needs to feel, act, or perform a certain deed, it means that one must bring oneself to such a state in which I will feel and begin to act. How else could it be?

Suppose I am dealing with someone and want him to want something. Can I immediately reach his desire directly? No, I must perform some actions toward him so that through theses actions, so he in some special way brings himself into action, and as a result, the desire I wish to see would be born in him.

The same applies to me. My desire to receive is not at all within my power; I can engage it through the Creator. It is written: “Make your desire similar to His desire,” but can I do so right now? How many actions must I perform through the Creator so that He will take care of me and change my desire? I have no power over myself; I am capable of nothing. This is possible only through Him.
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From the Daily Kabbalah Lesson 10/15/26, Rabash, “What Is, ‘We Have No Other King But You,’ in the Work?”

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Comment: You said that a person makes a covenant in order to preserve a specific  perception of the Creator—for example, as a formidable force—yet, a week or two later, reaches an even greater depth of attainment.

My Response: When the Creator is revealed to you at a greater depth, you are already in a different state. I would even say that this can happen, not in a week or two, but in a second.

In spirituality, there is no difference between what happens in a second and what happens in a hundred years. If it is the next state, then the same processes take place within it, from zero to one hundred percent, as you experienced on the previous degree.

It is better if this happens in an instant rather than in a hundred years, because the difference between them can be years on the level of the material world, whereas in the spiritual world, it is effectively zero.

So why should one simply live through these hundred years here in order to reach the next spiritual degree? Reach it as quickly as possible.
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From the Daily Kabbalah Lesson 10/8/26, Rabash, “What Is Making a Covenant in the Work”

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By making a covenant with one another, we promise to maintain our relationship at the level it is at now. To do this we must examine ourselves.

This analysis proceeds through all the states that may arise in accordance with the present degree and not at a higher level. We make sure that our covenant will remain valid at this stage and will not be interrupted under any circumstances.

After we have analyzed the present degree and see that the covenant holds throughout its entire depth, we can advance further in our relationship with one another. And so the next degree arrives. New conditions arise on it, which we accept.

At first, we feel that we hate one another. This happens because the right and left lines exist within creation. Then we begin to connect; that is, the left line, which absorbs the qualities of creation, passes into the middle line.

And in the middle line, we come to awareness, connection, knowledge, and connection with one another. This is called signing an agreement. We want the level of this degree to remain forever and never decrease. Then, in addition to the agreement, we conclude and sign a covenant.

These states arise constantly on every degree. In other words, the act of establishing a covenant is an action we must inevitably encounter each time we define our attitude toward the Creator. This is, in essence, the establishment of a covenant with the Creator.
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From the Daily Kabbalah Lesson 10/8/26, Rabash, “What Is Making a Covenant in the Work”

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Question: What is my involvement in everything that happens to me?

Answer: As a beginner, you are now 100% dependent on what you choose to receive from the environment. If you decide that this is your environment, that you want to become similar to it and receive its main idea from it, then you must nullify yourself before it. After all, the smaller you are, the more you will receive from that which is greater.

You must regard everyone as great, listen to everyone with your mouth open, and truly wish to absorb everything that happens here. This does not mean simply telling yourself: “I am small, insignificant, and they are great!”

You will be able to receive from the group to the extent that you are able to invest in it. Perform all the actions that the Kabbalists advise us to perform, and you will see how it works!

Of course, you can come here and sit here as if at a university, thinking: “I am studying, and they are also involved here. I should gradually study this science, receive an education, and then we shall see.” In that case, you will receive nothing from the group, and no inner change will occur within you.
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From the Daily Kabbalah Lesson 10/9/26, Rabash, “What Does It Mean that the Right and the Left Are in Contrast, in the Work?”

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The Shechina is in exile. She weeps because we do not pay attention to her and do not feel her. She is like a mother who agrees to any connection with her child whether he is good or bad. Her nature commands her and compels her to behave this way.

The Creator established His stance from the outset:  He is “Good and does good,” both to the good and to the bad. He loves everyone, and by this, He reveals a kind of weakness. He needs a covenant of union between us.

A question arises: “How much do I need this covenant?” On the other hand, the Creator sets the condition that an agreement is possible only if we are connected to one another. That is, I cannot come and demand that He help me with everything I might want without establishing some kind of connection with Him.

This means that the Creator’s help must depend on how much I myself depend on Him and am connected with Him, on the measure of our mutual connection.

In other words, I cannot ask Him to help me steal or kill if this is against His will and contradicts what He has established as the condition of our connection. I can ask only for what is equally desirable to Him and to me.

It turns out that a person can make an agreement only in order to preserve a particular spiritual degree, where he is already in the intention for bestowal.

At some point, I reach a certain level of connection with the Creator for bestowal: I toward Him and He toward me. In some respects we love one another, in others we remain distinct, in some ways we are distant. Certain boundaries exist between us.

But I want to preserve the degree I have attained. I understand that a worse state may come than the one I am in now. And then I make a covenant in case our relationship deteriorates for various reasons.

Right now, I do not need this covenant because we have reached mutual understanding; there is a certain connection between us, and we understand that we should preserve it. At the same time, I understand that a time may come when, as a result of all kinds of mistakes and unjustified causes, I will want to violate our agreement.

If there are justified reasons for this, then it is clear that the covenant has no force. Who knows what may change at the next degree, in the next state?

But if I have already come to the realization that failing to observe this covenant is the worst thing for our connection and I agree to observe it, then I make a covenant of union. And then I say: “I ask You, let us agree that our connection will be preserved despite any obstacles that may fall upon us in the future, so that the level of connection we have now will be permanent, and there will never be anything less than this.”

This is possible only on the condition that I recognize that a lesser state than the one I am in now is the worst thing that can be. And there is no justification in the world that could convince me to violate this agreement.

In other words, if I am already on a particular spiritual degree, I examine it to the very end and reach the conclusion that descending to a lower degree is the worst thing possible. Then, while on this degree, I want, not only to make a covenant, but also to conclude a union. A covenant is something I make for my present state, whereas a union is concluded forever, eternally.
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From the Daily Kabbalah Lesson 10/8/26, Rabash, “What Is Making a Covenant in the Work”

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