If I have a desire to bestow to the Creator, must I actually give something or is the desire itself sufficient? The desire is sufficient. I do not have to do anything else, for in truth I have nothing to give Him except the desire.

My work is to move from the absence of desire to a state in which it appears within me. Once I acquire the desire, I have nothing more to do. Everything is complete. The desire is the Kli (vessel), and if I have a Kli that works in order to bestow, that is enough; I have done my work.

How do I come to the desire to bestow to the Creator? Where do I get it from? It is said that initially a person is given a point in the heart. Without it, you are simply an animal. But if this point is given, meaning a desire to attain spirituality, then you must do everything else yourself.

This is possible only through the group, the books, and the teacher, that is, through external means at your disposal, through life in this world. There is nothing else. From above, you are given a spark called the point in the heart, and with this spark you must rise higher and higher.

How can this be achieved? Nothing more will be given to you from above. But we have built a system called “this world” around ourselves. And then, by the fact that within your circle there are books, a teacher, and friends, you can use them and move forward. So the spark is there, the environment is there, the goal is clear. Bon voyage!
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From Daily Kabbalah Lesson on 3/22/26, Rabash, “What Is the ‘Bread of an Evil-Eyed Man’ in the Work?”

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We must develop awe as the foundation for all our actions, beginning from the animate state, with animate awe. “What is the meaning of our life?” is a question of the animate nature; even an animal asks it when it suffers.

Even a tiny insect searching for food experiences suffering. Anything that is not completely fulfilled and has not reached the end of correction suffers. Every desire suffers—no matter what kind: still, vegetative, animate, or human.  A desire that is capable of developing an attitude of awe and then love within itself is called human.

Therefore, we must not be ashamed to begin with ordinary awe. See how the Creator corrects us: He sends us enemies, haters, death, illness, and other sufferings until we begin to ask: “What is the meaning of our life?” This is truly a simple, low, animalistic question, but it is precisely from it that we begin.

A person begins to ask: “Why do I suffer?” What could be simpler than that? So it is with awe: awe for my state, for my life, for fulfillment, for security, for everything.

But to begin working with this awe, to transform it into the highest stage, love, is the work of a human being. Otherwise, one will be placed into such states that… . Awe obligates.
[354751]
From the Daily Kabbalah Lesson 3/28/26, Rabash, “What Is, If He Swallows the Bitter Herb, He Will Not Come Out, in the Work?”

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Question: You speak with great confidence about things that are clear to you. But why do we have such a veil over our eyes? Why are we unable to hear?

Answer: Because you are not on yet at this level of the desire’s development. Right now, you are like a small child who looks at a grown-up and does not understand what he wants from him.

Suppose there is a desire in you that we will designate as circle A. And within me is also a desire that we will designate as circle B. These two circles must be aligned with each other so that a shared segment is formed between them.

This common segment is the overlapping parts of your circle and mine; its nature must be such that I do not perceive myself and you within in and you do not perceive yourself and me; rather, we perceive a third entity, something shared, detached from our other desires, which we are unable to connect with one another in this way.

This is a desire of the next level. It is above than our current other desires. Through it I can enter into the other person. That is, the common segment, detached from our individual selves and representing the place where we exists within one another, is precisely that field, that desire, in which the Creator is revealed.
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From KabTV’s “I Got a Call. Klipa” 10/9/10

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Question: What is more effective for our advancement: to strive to feel the greatness of the Creator or to feel the suffering of the Shechina?

Answer: First and foremost, we can advance only if we reach ahead. And we can reach ahead only if we feel that there is something positive ahead.

The positive is called the feeling of the greatness of the Creator. He is great, and I naturally reach out to Him. If I feel that there is suffering and darkness ahead, I will not strive to go there. Therefore, I definitely need a vessel of bestowal so I will have the need to find an unfulfilled desire in Him, something that I can give to Him, so I will be able to bestow for His sake. Then, when I feel the suffering of the Shechina, I will truly rejoice that I have found something that I can give to Him.

Therefore, we should not force ourselves to imaging the suffering of the Shechina. This is a very artificial thing we have no preparation for. I do not react to anything external happening outside of me whether it is the Creator or a friend. How then will I be able to receive from this “fuel” for work or forces for advancement?

The only thing we can cling to for now and receive help from is the greatness of the Creator. Let the friends constantly speak to me about the greatness of the Creator so that I will convince myself that only it rules and acts, that only it is important for me.

Later, the desire to work precisely in this direction—for the greatness of the Creator—will come from this. Because whether you want it or not, you submit to a great person, you want to bestow to him, to serve him. And all this is only because he is great. This is already embedded in our nature. You do not even need to make an effort for this.

And as soon as you really get some feeling or some awareness of His greatness in your work on the greatness of the Creator or you even simply imagine it, you will begin to think: “The Creator is great, but what can I give Him? Why does He need me? Perhaps indeed some kind of connection can arise between us?”

This comes naturally as a result of the awareness of the greatness of the Creator.

Therefore, the suffering of the Shechina can be felt only by a person who has already acquired some awareness of the greatness and importance of the Creator.
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From the Daily Kabbalah Lesson 3/24/26, Rabash, “What Is, “When Israel Are in Exile, the Shechina Is with Them,” in the Work?”

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Question: If a person feels inspired by the books and the group while one studies, is that not a form of pleasure?

Answer: Everything depends on the underlying cause. There are many people who come to this path because they feel bad. They are looking for a place where they will feel good. In general, there are a thousand and one reasons, but ultimately it all boils down to a lack of a sense of the future. They need confidence. And confidence is a result of attaining faith.

Yes, it is true that this sets us in motion, and we act from the fact that we feel bad now and will feel good later. But the real question is: “Do I change my values along the way? Do I remain in the same desire to feel good in the same vessels as before? Or do my vessels continuously improve? Do I begin to strive for something beyond matter? Do I start approaching the charm of holiness?”

If so, then I no longer interpret “good,” as I did at the beginning, to mean filling myself with various corporeal pleasures. For us, “animal pleasures” are essentially honor, power, and knowledge. I begin to see that power and knowledge do not lead me to the goal, and I feel how empty they are in themselves.

If this is process is taking place, a person is developing. If not, he remains as he was, and then he leaves the group. A person who does not change his values cannot remain here. He will feel as though the group is expelling him, pushing him outward.

And so it continues until the only pleasure left for me is attaining connection with the Creator. I am not yet acquainted with Him, I do not know Him precisely, but it is like a kind of “madness.” No one sees Him,and neither do I, but it is something I am drawn to.

This is the result of the influence of the surrounding light that shines from afar and builds a yearning for it within me, until, in the words of Yehuda Ashlag (Baal HaSulam), “it does not let me sleep.” This is called persistence, steadfastness.
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From the Daily Kabbalah Lesson 3/19/26, Rabash, “Concerning Hesed [Mercy]”

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Comment: Our whole life, in essence, is a series of states through which we are being prepared to attain the goal.

My Response: If you find it difficult to connect your animal (material) life with the work of the Creator, do not connect them. Otherwise, you will become like those who see the hand of the Creator in everything around them: “I do this, and He answers me like that. My physical actions are spirituality itself. Angels are fluttering about right here.” By thinking like that, you will only confuse yourself. It is incorrect.

The spiritual realm means “above reason,” “for the sake of bestowal.” It is a nature that does not exist in our material world. If you want to reveal it, you can do so only by working within two distinct spheres that are completely detached from each other. The animal is the animal, and the spiritual is the spiritual.

Otherwise, you will get confused, much like those who merely “appear” to be engaged in spiritual work. They turn their gaze toward the stars, act according to horoscopes, card readings, and facial features, or tie a red string around your wrist. Show a cow a red string, perhaps it will give a little more milk… There are notions that one kind of matter exerts an influence on another.

The psychological aspect is a separate topic: indeed, a person feels some psychological support from this. However, this is not spiritual. Therefore, do not conflate the two by clothing one within the other.

There is no connection between the spiritual and the material. There is a complete disconnect. It is not without reason that I state that no material action can generate a spiritual result—unless you infuse that action with the specific intention to attain spirituality.

If you simply being cultivating love for the friends without any further intent, this may lead you to results opposite to your goal. For an action by itself yields nothing; on the contrary, it merely reveals how futile it is, a process that only serves to shatter you. Therefore, don’t bring the material into the spiritual nor conversely, the spiritual into the material. This is incorrect.

For you now, spirituality is how you imagine your connection with the Creator. That is all. “There is none else besides Him”; He is the good that does good in everything you think or could possibly think about Him.

I understand that this still gives rise to confusion because we cannot distinguish within ourselves our attitude toward our own lives from our attitude toward spirituality. But gradually this understanding will come. Later, when we actually reveal divinity, we will gradually notice how one seems to clothe itself in the other, but not in the way we might imagine it now.
[354180]
From the Daily Kabbalah Lesson 3/16/26, Rabash, “What Is, ‘The Good Deeds of the Righteous Are the Generations,’ in the Work?”

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Question: You said that the higher degree closest to us means that we see how the Shechina clothes itself in all our actions. What actions are we talking about?

Answer: The closest degree, and not only the closest, but in general the degree that a person must always see before him, is the revelation of the Shechina, of how it clothes itself in the whole world, in everything that is in it, in the friends; to see that this single and special force unites all actions in the world, and that he himself is under its power.

This is what the article “There is None Else Besides Him” teaches us. We must constantly keep it before our eyes.

But we must not confuse this with material things. This means that I will not interpret all actions in the material without having revealed the true state, that the Shechina is clothed in the whole world.

Without revealing this, I must not interpret each material action as if it occurs for some spiritual reason. I must not attribute spiritual forces to material objects and items as if I know that it is so.

What special force is there in a red string? I have not yet revealed it. Believe me, I really do not know.

This is spoken of in The Book of Zohar. Do we read the Zohar according to the branches, or according to the roots? If you take the red string in its root and begin to do with it what is written there, then it is clear that this is a spiritual action. But what relation does this have to taking a red string here and tying it on the hand, on the leg, on the ear? What will this give you?

This is used in order to strengthen a person, as the Hasidim did. Did our forefathers two thousand years ago walk around in fur hats, robes, high socks [items of the traditional clothing of some Hasidim]? No. I do not deny that this supports the people. But one must not turn this into some sort of sanctity. Yes, it keeps us within bounds, it distinguishes our actions and thoughts, directs a person, but we must not introduce forces of holiness into this.

We must say: “Yes, we are animals, and our psychology is such that in such and such a way the external part influences and strengthens us.” Correct, this is used in all kinds of movements and will always be used. Consider the many examples in the army, all the various insignia, flags, and so on, which exist only in order to bolster the human spirit. Go to psychologists; they have an entire science about how to influence a person. But do not introduce forces of holiness into this.
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From the Daily Kabbalah Lesson 3/16/26, Rabash, “What Is, ‘The Good Deeds of the Righteous Are the Generations,’ in the Work?”

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Question: Is it permissible to conduct experiments on myself, imagining as if I am already in the spiritual world?

Answer: No, we must not imagine these states. We must strive for them. Strive and not imagine how this actually takes place.

On the basis of imagination, according to your animate part, you begin to build up conceptions that this is already happening.

I am speaking about striving. People ask: “What should one strive for?” Baal HaSulam, in the article “There is None Else Besides Him,” writes that we should strive for the revelation of the Shechina, which is clothed in the whole world. Until you reveal this, you will not have a true picture of the world.

Question: Is it possible to search for this?

Answer: To search means to strive for it to be revealed and not to construct all sorts of fantasies as if you already imagine what it is.
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From the Daily Kabbalah Lesson 3/16/26, Rabash, “What Is, ‘The Good Deeds of the Righteous Are the Generations,’” in the Work?”

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Question: Is it considered that I myself chose my past pace of advancement, or did I not have a choice then?

Answer: You had a choice, but you did not exercise it. Regarding the pace of advancement, you are free. We must believe that in the current state, our feeling of how we advance and our attitude to the Creator depend on our efforts.

If you apply efforts, then in the end, you will relate well to all these things. You will justify Him, you will attain love for Him; and if not, then you will go through the same states in a bad feeling.

Question: For example, if in the past I could choose two directions: to the right or to the left, then even if I made a mistake, by now, has the Creator arranged it so that everything turned out correctly?

Answer: Regarding the past, you did not make a mistake in anything.

Question: Is it worthwhile to recall previous good states in order to receive reinforcement for the present and the future?

Answer: Yes. That is what you are doing. It does not matter whether it is worthwhile or not, whether it is permitted or not. That is what people do. But when a person advances a bit further, he does not want to receive reinforcement from the past; he always seeks reinforcement in the Creator, in disconnecting himself from the past.

This is called “Every day will be as new in your eyes.” Everything is new. You do not want to receive support from what was before. You want to receive support from your search for a connection with the Creator each time. However, if for the time being the body demands this kind of reinforcement, that is also normal. Nothing can be done; such are the stages of the path.
[354253]
From the Daily Kabbalah Lesson 3/16/26, Rabash, “What Is, ‘The Good Deeds of the Righteous Are the Generations,’ in the Work?”

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Comment: I keep revealing the desire to receive, and there is no end to this.

My Response: We agree with you that your request to be rid of the desire to receive comes from the bottom of your heart. You suffer and want to get rid of it. However, there are still several factors here.

First of all, not all your “crimes” have been revealed to you yet. There are still many “cases” against you each of which must be revealed and shown to you, and then you will confess to each of them, and accordingly, each case will be closed.

In addition, seeing the depth of your desire to receive, seeing how much you are still an egoist although you previously thought that this was no longer so, at the same time you reveal that you did not ask in a pure form to be rid of the desire to receive. You asked to get rid of it because you felt bad from it, and not because, setting yourself aside, you desired to be rid of this quality.

You must hate it because it is against the Creator, and this is revealed gradually, together with the exposure of the desire. The greater the quantitative depth of your ego into which you descend, the more qualitatively you see that you did not at all ask to be detached from the desire to receive as from a distinct, isolated quality, apart from the fact that you feel bad because of it.
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From the Daily Kabbalah Lesson 3/16/26, Rabash, “What Is, ‘The Good Deeds of the Righteous Are the Generations,’ in the Work?”

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