Our sages (RASHI, Tavo 3 (Deuteronomy 26:16), in Yitro 13:10) said about the verse, “This day the Lord your God commands you to do these statutes and ordinances. You shall be careful to do them with all your heart and with all your soul,” “Each day, they will be as new in your eyes, as though you received them today from Mt. Sinai, as though on this day you were commanded them” (Rabash “What Is, ‘Every Day They Will Be as New in Your Eyes,’ in the Work?”).

What does it mean that each day, they will be as new in your eyes? The desire to receive is not new. It has existed in the same form from the beginning of creation and forever. Rather, they will be as new in your eyes means that the renewal relates only to the intention for the sake of bestowal.

With regard to intention, a person is always either in an ascent or in a descent and is constantly making clarifications. It is precisely by the intention that we evaluate a person.

Initially, a person has no intention at all. He simply becomes accustomed to performing actions that he was taught through his upbringing, whether religious or secular. This is called performing learned actions or behaving as a trained person.

Obviously, there is no intention here. Habit simply becomes second nature, both for those who received a religious upbringing and for those who received a secular one. This has nothing to do with what we call intention, because there is still nothing here of the one we call a human.

Anyone can be raised in any manner, and that is how he will remain. There is not yet a man here. A man is one who, through free choice, forms within himself the image of Adam, one who is similar to the Creator. In this process, there is first the intention for one’s own sake (Lo Lishma), and afterward for the sake of the Creator (Lishma).

Lo Lishma includes all of a person’s efforts from the moment he begins working with the point in the heart and receives some awakening toward coming closer to the Creator. Although this may take many years, ten or fifteen, depending on the quantity and, above all, the quality of his efforts, even if he has worked for all those years while experiencing descents and ascents, sometimes moving away and sometimes drawing closer, passing through various states, then, when he is rewarded with the correct intention for the sake of the Creator, all his efforts throughout all the reincarnations (since he may not be able to complete everything in a single reincarnation) become included in the intention for the sake of bestowal that he has acquired and enter his work forever.

Everything else that he received through his upbringing does not belong to the degree of a man and is not taken into account. And so, he advances with regard to intention, constantly adding to it, while passing through descents and ascents.
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From the Daily Kabbalah Lesson 9/8/26, Rabash, “What Is, ‘Every Day They Will Be as New in Your Eyes,’ in the Work?”

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The thing that is the most important is not to forget about the Creator for even a moment. How can we be rewarded with this? By exerting each time more fiercely and with more power and might. By this we are rewarded with the quality of “remembering” (Rabash, “The Rosh Hashanah Prayer”).

Efforts made toward a goal give us awareness of its importance. If I invest myself in something, it becomes important to me; and if it is important, I do not forget it.

Whatever I want to make significant in my eyes, I must simply think about constantly. Effort itself evokes awareness of importance, and importance compels me to keep paying attention to it and not forget it.

Question: So, the advice is not to forget, but to remember all the time?

Answer: A mother naturally does not forget her child. Once she has given birth to him, the matter is settled. As it is said, from the moment she becomes pregnant, all her thoughts are already about him: first about the fetus and then about the child. This is nature; it is what matters most to her.

How can I make the spiritual, the Creator, acquire the same degree of importance that exists in animal nature? How can I keep Him constantly in the focus of my attention so that I always see Him as the cause of everything happening to me and the goal I wish to attain?

What else do I have besides this? All my strength, desires, and actions come from there, and I am their result. I need to add only awareness of importance and my own attention. Then, if I add what I must and relate to it in this way, it means that I “make the Creator reign” over me. And if I truly elevate Him above myself, nothing prevents me from working with my own forces for His sake.

There are stages of advancement here. At first, I simply prefer Him and think about Him because it benefits me and makes sense to me. Then come other stages, when this is not beneficial to me and does not serve my ego, from which I have already distancing myself and I recognize that it and I are not the same. Yet what becomes precious to me is that this is important, that it is spiritual.

This continues until I acquire such a degree of awareness regarding this importance and force that I pay no attention to myself, but only to His benefit. We do not yet understand what this means. It is above the qualities of Bina.

Thus, everything depends on attention to the Creator. How can this be attained? For now, through effort.
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From the Daily Kabbalah Lesson 9/11/26, Rabash, “The Rosh Hashanah Prayer”

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Question: Suppose I look at myself from the outside. But if everything has already been determined and planned in advance, do I have the power to change anything? What else do I have besides an understanding of the situation?

Answer: Your conclusion that looking at yourself from the outside won’t help, that the game is lost in advance, and that you are just an observer, indicates that this thought comes from impressions of your own Kli (vessel).

If you ever go beyond this point of observation and see yourself as if from the Creator’s perspective, you will feel yourself rising above the nature of creation, and this grants you what is called spiritual life.

What is spiritual life? It is that you are no longer under the authority of the Kli (vessel) itself and its sensations; you are no longer completely immersed in them. What do restriction (Tzimtzum) and intention for the sake of bestowal give us? First of all, freedom from the reactions of the Kli itself.

What does it mean to “cross the Machsom (barrier)”? It means rising above the desire to receive, above one’s own Kli, and looking at it as if from the Creator’s perspective. You might say “as if,” yet this gives me an objective vision that cannot be expressed in words. Only then will you be able to say who you are, because you acquire a certain part that is outside of creation itself.

Despite the fact that you are not capable of getting out of your nature, the desire to receive, you receive a thought similar to the thought of the Creator, and from this thought, from the intention for the sake of bestowal, you look at creation and at yourself.

This seems impossible to us. After all, we say, “How can I completely get out of myself, enter someone else’s mind, and look at myself through their body, through his eyes? Is that even possible?”

But this is exactly what you are given. You acquire the quality of the Creator, and as if through His eyes, His thought, through Him, you look at yourself. This is called acquiring another nature. What other nature exists besides ours? Only the nature of the Creator.
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From the Daily Kabbalah Lesson 8/27/26, Rabash, “What Is the Work of Man, in the Work that Is Attributed to the Creator?”

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We must not harbor illusions regarding our relationship with the Creator, specifically the illusion that He sends a person something in response to a particular action a person makes.

It is not a matter of my doing something for Him and His responding to me through an action. It is a matter of my intention toward Him: what I think about Him and what my intention is directed toward. Our fundamental problem is that we descend from intention to action. This gives rise to all the confusion, a person thinks that if they act toward the Creator in a certain way, then the Creator is obliged to respond in a specific manner.

We are not discussing the actions themselves; we do not truly understand what we are doing. Lately I often hear people making various calculations, as though the Creator treats us in a certain way because we did this or that. It seems that everyone has become prophets.

This cannot be calculated, because we are not familiar with the part of creation where all the actions originate, actions that later descend to us. Yet suddenly we reason as though we know the entire system of the world of Atzilut, where our MAN is connected with what we will receive in response as MAD.

People begin constructing a completely fantastic, unrestrained system of imagined relationships. They think they can already determine precisely why the Creator does one thing or another. But we don’t have the slightest understanding of this, because the souls are connected to one another in a way that cannot be calculated.

Everyone is in his own special process, not necessarily connected specifically with his current state. The structure of every soul is such that it is impossible to know which events are necessary to reveal and correct each stage of that soul’s development.

In other words, we cannot judge actions at all. This is hidden from us and has its root in the Rosh of the world of Atzilut. Therefore, until we attain such a level and have clear attainment, we will not know this.

All that remains for us is to clarify the intention. This is what we must engage in constantly, so that our intentions truly appear new in our eyes each time.
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From the Daily Kabbalah Lesson 9/8/26, Rabash, “What Is, ‘Every Day They Will Be as New in Your Eyes,’ in the Work?”

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Question: Does forming an intention affect habits in the material world?

Answer: In the material world, there should be as few different habits as possible. Habit should apply only to the study schedule.

Or one can say the opposite. A habit is beneficial where you act like an animal and establish proper frameworks for yourself in order to advance: getting up at night, studying, going to work, returning from work, continuing your studies, or engaging in dissemination, going home to sleep, and repeating all this again.

By structuring your lives this way, you form a habit. It truly becomes a second nature; a person gradually becomes accustomed to it. But even having this habit, if you do not work with intention, you devolve to the inanimate level.

Only through intention can something be added. Regarding actions in this world, the rule “neither add nor subtract” applies here, and all additions occur with the help of the screen (Masach).

Question: So everything that does not concern intention should become a habit?

Answer: There is no need to worry about matters that have no intention or about any actions performed without it. Intention itself will compel a person to act. In spirituality, intention is the action.

That is why, in books and stories, Kabbalists are often portrayed as simply sitting in a corner, doing nothing, and working with intention. This is how people imagine Kabbalists.

In reality, all the work of a Kabbalist is internal. But even in inner work, we distinguish between action and intention.
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From the Daily Kabbalah Lesson 9/8/26, Rabash, “What Is, ‘Every Day They Will Be as New in Your Eyes,’ in the Work?”

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Question: What is the difference between our method and the method of yoga? They do something similar, don’t they?

Answer: We develop egoism. We develop it! When we speak about restrictions and acquiring the force of bestowal, we are speaking about developing the desire to receive.

Development touches on a question that was already asked: “If instead of receiving pleasure, I want to calm myself, does that mean I am using an even greater desire to receive?” That is correct. Here is the example of a  fool who suffers and weeps about his suffering, while a more developed person seeks a remedy.

We see this in our lives. One person works hard from morning to evening; another comes to the same workplace, watches the first person working, and asks himself: “Will I work like this from morning to evening too?” and searches for a solution. Then he sits down, drinks coffee, smokes, and the machine does the work for him. The desire to receive develops this, and from its development we arrive at the desire to bestow.

In contrast, various other methods are based on suppressing the desire to receive, on using it less and less. Kabbalah, on the contrary, teaches us to use it more and more. You may do anything you wish with your animal qualities, but only the light that returns to the source will help you emerge from this state. No restriction will help here. The fact is that the more you develop, the greater desires you are given.
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From the Daily Kabbalah Lesson 8/27/26, Rabash, “What Is the Work of Man, in the Work that Is Attributed to the Creator?”

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Question: If the peak of the development of egoism, the desire to receive, consists of a person ultimately wanting to escape from himself, what difference does it make whether he escapes in the middle of the process or only at the peak of development?

Answer: You have a certain Kli (vessel), and as it develops to its full capacity, you must experience all the pleasures of this world, sensing both the suffering they cause you and simultaneously how much you would want to enjoy them if you could.

But instead of this, you prefer to calm these sufferings, stifle them, and stop feeling them. Every person, within his Kli, must arrive at a definition of this final state. If this sensation does not exist, he will not be able to develop further. This is merely the complete realization of the smallest Reshimo.

Comment: Suppose a person understands the process, agrees with it, and says: The ultimate goal is to eventually escape the suffering.

My Response: But now you cannot decide that you want to escape the suffering because you do not yet want this.

You have no way to trigger a “leap in the path” or accelerate your development through any external, technical means. You can rely only on inner self-discovery, and you can accelerate it only through the environment. Apart from the group you are in, everything else belongs to an inanimate level that is incapable of accelerating your development.
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From the Daily Kabbalah Lesson 8/27/26, Rabash, “What Is the Work of Man, in the Work that Is Attributed to the Creator?”

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Question: What does “the Torah is barren” mean?

Answer: If the Creator created the Torah as a spice for the desire to receive, but it is not corrected with the help of the Torah, then it produces no results.

Such a state is called “the barrenness of the Torah.” All the results produced by the Torah are first of all correction and afterward fulfillment.

This is precisely what The Book of Zohar states: those who do not wish to engage in the wisdom of Kabbalah make the Torah barren. They simply do not use the Torah as a force that corrects the desire to receive.

The Torah is both fulfillments and holy names that are revealed in the intention for the sake of bestowal. But we are not speaking about that yet, since these are already more advanced degrees. Initially, when you first encounter the true Torah, it acts precisely as a force of correction.

If you do not accept it in this form, then all your engagement around it is not called Torah.
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From the Daily Kabbalah Lesson 8/30/26, Rabash, “What Is ‘He Who Is Without Sons,’ in the Work?”

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Question: Does the transition from the Klipa (impurity) to holiness occur through suffering?

Answer: There are two possibilities for moving from the Klipa to holiness. One is through blows, but this is a very slow path. You can remain inside the Klipa, say, as in this world, suffering through several life cycles, until your “measure becomes full,” and you begin to think about the meaning of life, and eventually start searching. As it is written: “What reason does not accomplish, time will.”

But there is also another possibility: let reason do it, not time. What does “reason” mean? It is a force of attraction from the other side, when it is not suffering that pushes you from the Klipa toward holiness, but you begin to search and ask, “Perhaps there is something good in holiness?”

Then you happen upon some group, a few friends, who show you pleasures in other things, in a different way, in a different form. In this way, you neutralize the negative development.

Question: But if I am in the Klipa, then are all my desires also in the Klipa?

Answer: Your desires are in the Klipa, while your reason, let us say, is already in holiness. You need to increase your reason, and strengthen your connection with holiness to such an extent that the image you create in your mind can withstand the pleasures that the Klipa seems to be offering you. And then you will see that it is truly worthwhile.

You must build such images in your mind that they can withstand the attraction of the Klipa. This depends on the individual, on his development.
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From the Daily Kabbalah Lesson 8/28/26, Rabash, “What Is the Work of Man, in the Work that Is Attributed to the Creator?”

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Our problem is that we consider our states good or bad and measure ascents and descents by our mood, physical well-being, and how energetic we are in our work. This has nothing to do with the true state.

The intention for the sake of bestowal or reception, its sharpness and clarity, awareness of the evil contained in it, and the ability or inability to perform good are not measured by our sensations but by the intention itself, by how deeply we clarify it. According to this, we can measure our advancement.

Perhaps, in one’s clarifications, a person reveals that he is entirely in the state of receiving for himself, that there is nothing in him for the sake of bestowal, and that he is therefore far from the Creator. In this, he is indeed far from the Creator, but he is close to Him in that he is advancing in clarifying the intention and in the process of correction.

Therefore, our sensation determines nothing on the ladder of degrees by which we ascend, because this must be considered only according to the depth of the clarification of the intention. How good or bad a person’s sensations are during these clarifications does not matter; the deeper they are, the more he advances.

Therefore, we should strive only to renew our intention—that is, constantly examine what our attitude toward the Creator is. We must constantly examine this mutual connection, this system of relationships, and deepen it as much as possible.
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From the Daily Kabbalah Lesson 9/8/26, Rabash, “What Is, ‘Every Day They Will Be as New in Your Eyes,’ in the Work?”

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