Question: If I see negative qualities in my friend and detest them, can I redirect this hatred toward my own recognition of evil?

Answer: We have two ways to look at our states: ourselves in relation to the Creator and ourselves in relation to others. These “others” are none other than the Creator, the group, or the friend. I have no other object against which I can examine myself.

Instead of the Creator, we have been given the group. Through it, we can subsequently transition to a relationship with the Creator. Ultimately, we must come to a state where both the Creator and the group exist within a single dimension for us.

In short, it does not matter who is outside of my egoistic vessels. If this distinction matters to me, it means that I am approaching my state with an intention for myself and making various calculations about whom I should treat better and whom worse. By doing this, I am simply deceiving myself.

If I truly want to examine my status as a Kli—to what extent it is corrected or corrupted—then first of all I must regard both the group and the Creator as one and the same in relation to myself. Then I completely nullify my desire to receive, and from that level I can begin measurement. In this way, I can avoid distortion in my inner measurement.

My instrument is an instrument correctly directed from within me outward. Then I will be able to see how to continue developing, and where my true attitude actually lies. And from this point, I begin to work.

It is self-deception to think that something outside differs in relation to my desire to receive. Such deception must not blind me because then I will be unable to remain in the correct position at all.

Of course, this does not mean that I should run around serving everyone now or forcing myself to be good to all. People usually think that this is what should happen and expect a Kabbalist to solve their problems.

I must relate to everyone outside of me in such a way as to nullify my Kelim. I am not supposed to serve the whole world, nor to cater to the egoistic qualities of my friend.
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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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The essence of our work does not lie in acquiring a lack (Hisaron); we already have one, rather, it is in determining what this Hisaron will be directed toward. This is called intention.

Intention is the tuning, the orientation, of my unfulfilled desire: what am I aiming it at? What do I want to have revealed in my Hisaron? What kind of fulfillment do I seek to receive in it? Since a Hisaron is filled by pleasure, I must determine what kind of pleasure I want to reveal in my unfulfilled desire, what I decide to enjoy.

Undoubtedly, all decisions boil down to a choice of pleasure and nothing else; we are built this way. However, there are many variants and levels of pleasure: I can enjoy bestowal or reception, adhesion with the Creator or distancing from Him; the main thing is that I receive what I desire.

The spectrum of pleasures includes many options: ranging from pleasures stemming from the depths of the Klipot (impure forces) to the highest level of pleasure, that of the Creator Himself. Here, everything is determined by the direction of one’s intention.

My will to receive is an unfilled space, an empty place that I want to fill. It is like a person who wants to satisfy their hunger but has no prior memories (Reshimot), and they must choose the dish that will give them pleasure. Essentially, we must choose by what to enjoy.

Our initial idea of the essence of pleasure is derived from our physical world, from our natural environment. We are conditioned to derive pleasure from ordinary and simple things.

The Creator created the will to receive and established a specific state in it that instinctively and naturally gravitates toward the various pleasures that lie before it. It makes a calculation and thus gives preference to this or that pleasure. Such a mechanism is conceived in order to stimulate the development of this desire. An environment is constructed round it that is clothed in the objects of our world.

From this state, the will to receive must begin its development, that is, find other sources of pleasure. If it remains locked in its small, familiar environment, the one known since birth, and sustains itself solely on the usual natural pleasures, it will continue to exist on the animate level, will remain undeveloped, and will conclude its life in that state.

The development of the will to receive is possible only through the revelation of a new environment that encompasses pleasures of an entirely different nature. Then the person will, as they say, acquire a different life—a spiritual one.
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From the Daily Kabbalah Lesson 5/14/26, Rabash, “What Is, “If a Woman Inseminates First, She Delivers a Male Child,” in the Work?”

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The development of the will to receive can take place in its natural environment. But there is also another, unknown environment, a new surrounding. How is a person prompted to develop in the direction of this different environment? Of course, one is given a desire from above.

The fact that a person is endowed with a desire for pleasures absent from the limited environment in which he was born (this world) is referred o as “the Male (the Creator) who conceives (sows).” “The Creator conceives first”; that is, He grants the person an awakening toward spirituality.

Obviously, an awakening to the upper world cannot appear in a person by itself. It manifests only by means of lights that illuminate the Reshimo (spiritual informational gene). Suddenly a desire arises within a person for something that lies beyond the confines of this world. And as the saying goes: “The Creator, having conceived first, gives birth to a girl (Nekeva),” that is, a Hisaron for spirituality.

This is precisely what a person senses; consequently, one begins to make efforts to realize, to fill this lack. He bustles about, runs here and there, begins to study, comes to a proper society, looks for various means and actions in order to fill their Hisaron. And so it continues until one begins to see oneself acting in order to attain the fulfillment.

Gradually, as a result of many years of effort, it becomes clear to a person that the will to receive, although it came from above, lacks the qualities, form, and nature necessary for its fulfillment. This desire is present in us, but it is unsuitable for a filling that is beyond the bounds of this world because beyond its boundaries, both the Kli and the fulfillment are of a completely different nature. It is these missing attributes that we must acquire.

Gradually, it is revealed to a person that the desire given to them from above is not directed toward spirituality. And this is despite the fact that a Hisaron (a “girl”) seemingly was born in them. The Creator implanted a certain unformed desire in us for a filling that lies beyond our reach. This desire must be realized in an absolutely different vessel, in a vessel of bestowal. The Hisaron must fill itself with pleasures from bestowal to the Creator.

When a person comes to understand that what he needs is a new Hisaron and not the filling, then we can say that the Creator, the “male,” conceived, and a girl (Nekeva) was born. That is, as a result of a long search, it becomes clear to the individual that what they lacks is not fulfillment, but a desire to bestow. This desire to bestow that has arisen in him is indeed the Hisaron that has been born.
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From the Daily Kabbalah Lesson 5/14/26, Rabash, “What Is, “If a Woman Inseminates First, She Delivers a Male Child,” in the Work?”

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For a need to unite with the friends to arise within me, I have to understand that I will be able to truly sense where I exist in relation to the Creator through them. This happens when I relate to them as to my future point of Keter.

And in order to unite with them with the purpose to reach the Creator, I have to use their desires, connect my and their Hisarons (deficiencies), to see them as small, and live precisely within the tension between these two points of view.

There is nothing you can do. Otherwise, if I lack this disparity (which in essence is the difference between the lower one and the upper one, between what is inside of reason and what is above the reason), then the need for help of the Creator will not arise.

By our nature we can endure anything, except for the state of standing in direct confrontation between the light and the Kli, in the point of collision (Bitush) from which it appears there is no possible escape or breakthrough other than to ascend above reason.

Consequently this point cannot be perceived as something positive, good, or comfortable. After all, it does not have any basis within the nature of our world.
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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: Are efforts measured relative to the system or relative to the person according to how he feels the measure of the efforts he has applied?

Answer: I do not understand what you mean by “according to what a person feels.” If I feel that I gave everything and received nothing, so what? Does that mean I am already in a state where I should receive?

The measurement is made by the Creator because I do not know exactly what level of effort is required for me to correspond to the next degree. How can I measure myself relative to the next degree if I do not know what it is?

Question: You gave an example that a person remains in any state until they feel like a squeezed lemon, and then, since they have nothing more to add, their state is changed. Is this what a person feels?

Answer: No, not at all. We never know where the work ends, at what level or on which degree. These things always come to us unexpectedly, suddenly, like a surprise: “I labored and found.”

There is no direct connection between these things. I cannot say where the effort ends and where I “find,” because I cannot measure my own state let alone the the next degree.
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From the Daily Kabbalah Lesson 5/2/26, Rabash, “What Are Banners in the Work?”

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Question: It is said that you need to create a group for yourself and remind the friends about the greatness of the goal. At first, I saw that everything was good, but now it is a million times worse. If I see how much worse my state is in relation to the goal and to the greatness of the Creator, will this cause me to run away from the group very quickly?

Answer: No! If the friends provide you with the greatness of the Creator, telling you that this is something exalted, how could you run away from it?

Comment: If I see how opposite I am to them.

My Response: It does not matter, because the greatness does not disappear. This is what you do not understand. If I myself supply myself with the greatness of the Creator, and I myself provide the awareness of my own insignificance, then I am the source of two points: Keter and Malchut. Therefore, I can erase both of these things, because they depend on me; I am the source. If I forget, erase, and wipe them out, that is it! Then my life becomes simple and pleasant, and I return to the level of an animal.

But if the group supplies me with the greatness of the Creator, and I see how insignificant I am on that basis, then these are two different sources: Keter and Malchut. In that case, I will not be able to run away because the friends sustain within me the greatness of the Creator. It is like a computer: if you have received a message, it remains inside you even though its source is external.

Thus, if you have received the awareness of the greatness of the Creator from the group  you cannot erase it because it was given to you by the friends and not generated by yourself. It turns out that one cannot cancel out the other.
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From the Daily Kabbalah Lesson 5/11/26, Rabash, “The Meaning of the Strict Prohibition to Teach Idol Worshippers the Torah”

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Question: If I perceive something negative in the qualities of the friends and recognize evil in my attitude toward them, how can I see all of this within me?

Answer: When you look at a friend, you discern evil in him. But how do you see the evil within yourself? Here, problems arise. This is where a mistake can slip in.

You cannot claim now that you see something bad in the friend because your Kelim are uncorrected, and then justify them by saying that the Creator stands behind them. Such an approach is incorrect, because it is an incorrect evaluation of the state. It is not true, not real.

The point is that all of us are uncorrected and all are opposite to the Creator. And if I intend to examine my inner Kelim in relation to others, then I say that my attitude toward them is egoistic.

Moreover, the definition of “others” can include the friends, the Creator, and the rest of creation; it is all the same. After all, I am an egoist. Everything outside of me—my friends, the other parts of creation—are egoists too.

Besides this, there is the Creator, that is, the absolute, eternal, altruistic quality. There is a difference between the concepts of “friends” and “the Creator.” If I say that my attitude toward others is bad because I am bad and they are good, then I will have no one to work with. This is an incorrect approach.

In that case, I would be evaluating them not according to what they are now, but according to what they are meant to become in the state of the final correction. Such an approach is wrong.

I must see both myself and them realistically, and then I will be able to unite with them in order to come together to correction. I must see my friends, not as though they are already corrected, but as they truly are now, so that I may have a group with which I go to attack.
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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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Comment: In one of the lessons, you said it is impossible to advance through prohibited actions.

My Response: There is nothing in the world that would not let you advance. Such a thing is impossible because it is a part of our soul. In every case, any action is an advancement. You would not be able to find anything you cannot advance with.

Nothing is created without purpose! We do not see it, and cannot relate to it. For example, I just took a step in some direction, let us say, toward the goal, whether I want to or not, but on the way, I stepped on an ant and crushed it. This too is for the goal. There is nothing you cannot connect with Malchut of the world of infinity, which includes the entire creation.
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From the Daily Kabbalah Lesson 5/11/26, Rabash, “The Meaning of the Strict Prohibition to Teach Idol Worshippers the Torah”

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Our whole choice lies in accelerating the advancement.

Let’s say that this world, moving at its current pace, is destined to reach the end of correction in 100,000 years. In previous cycles of incarnations, a person traversed certain stages naturally; now one has the capacity to traverse, with the world,  the entire remaining path to the end of correction artificially, for example, not over 70,000 years, but within 7 to 10 years.

So how can we not hurry? The only choice we have is whether or not to step on the gas. It may seem to a person that they have to do something extraordinary, but they simply need to do all the same things, only faster.

Speed, rhythm, and tempo signify the exertion of inner effort in what I need. For example, in order to connect with a friend a little more, I pressure myself more. To learn a little more, I pressure myself again. That is, to do all the same things, but with more intensity.

What is the use if I run from corner to corner? What will come out of it besides the wind? What is meant by speed is applying my own efforts in every little thing that I have to examine and clarify.

As you now sit for two and a half hours at the lesson, apply effort to be more focused, more concentrated on the lesson and its goal, and nothing more. So that the intention does not disappear, constantly hold on to it. Only the lesson and its goal should be before you. And this already means that you are on the correct path. If you delve deeper into this thought and are afraid to lose it, then you increase the speed.
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From the Daily Kabbalah Lesson 5/11/26, Rabash, “The Meaning of the Strict Prohibition to Teach Idol Worshippers the Torah”

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This means that one should see what he needs before he prays, and on this lack he prays that the Creator will satisfy his lack (Rabash, “What Is Heaviness of the Head in the Work?”).

It is written that a person should pray based on their deficiencies. How do I find out what I lack? All I need is to see that my qualities are opposite to the Creator, to grasp this intellectually, as it were, and to sense it deep within myself. There is nothing special about it.

The remarkable aspect lies in the fact that the Creator performed a miracle. He granted me the sensation that my current form is contrary to what I usually feel; furthermore, He gave me an additional Kli (spiritual vessel) from a spiritual world that is entirely opposite to my own.

So now I have two distinct types of vessels. First there is a tiny spark of desire to bestow (Ner Dakik), referred to as an illumination of holiness or a point in the heart. This spark is a fragment that remains from the shattering of the collective vessel of the soul. Second, there are my egoistic qualities, my ordinary, natural form.

Now I can examine, analyze, deliberate upon, and conclude that, to the extent I can see my qualities through my point in my heart, they are opposite to the Creator.

This realization is only the beginning of how I relate to spirituality; it is not yet my actual entrance to the spiritual world. Many people experience this sensation, reach out to us, come here, receive this feeling, and subsequently go home and never come back again.

Why? Because there is another step from this point onward. Since I sense my oppositeness to the Creator, I must find the correct solution to what to do with this knowledge? What can I derive from the interplay of these two systems. I have to relate to them correctly.

This does not mean that I should seek out specific Kelim to improve myself and pull myself up to the level of the Creator through my own efforts. If I look at it that way, I see I cannot do it.

Then I break down and leave Kabbalah. I tell myself this work is not for me, and that it is beyond human ability. The Creator is in heaven and I am on earth. Let me live in peace. It is better to close my eyes and see nothing, remaining in my own nature.

Being caught between the spiritual and material worlds is a terrible suffering. Constantly feeling yourself opposite, insignificant, bad, experiencing unpleasant sensations, and hopelessness. For what?!

In other words, the disparity between the material and spiritual worlds must be used correctly right away or one falls into depression, into a state of hopelessness, from which there is no way out.

Recognition of evil should immediately become a springboard for working with faith above reason; I cannot do anything on my own, but the Creator can. Moreover, His program includes implementing my correction to the extent I require it from Him.

How will it happen that I will demand this from the Creator? To do this, I must value His greatness and lower myself before Him. This is how I get advice from Him, adhere to Him. Ultimately, adhesion is what we achieve.

If we process all this data correctly, we reveal the need for a group that will give the strength to properly relate to unfolding states. And then one quickly moves on to the next stage in the work.

The next stage is serious work. It constitutes a prayer to the Creator, which can only be carried out by faith above reason.
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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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