Striving for spirituality means striving for connection with all other souls, because this is our spiritual state. It is impossible to imagine spirituality outside of this action. All other depictions and states we can imagine are not spiritual.

As it is written, “Love your neighbor as yourself” is a great rule of the Torah. This is the building of a vessel into which the light, the Torah, and the Creator can surely enter.

In the article “The Agenda of the Assembly,” Rabash outlines the expectations one should have when coming to the group, as well as the thoughts he should have, and the outcome he aims to achieve from the meeting. All desires, all the greatness one feels, he must “plant” in the soil of the group so it bears fruit. Therefore, we must ensure that the meeting of friends provides strength for all other hours of the day and week.

The greatness one feels for the group leads to praise of the group and to praise and greatness of the Creator. A person should leave a group meeting with the sense that he has gained the strength that will help him achieve the goal of creation.

A person has no source of strength other than the group. He must work on building his Kli, and his Kli must necessarily include all other souls.
[351820]
From the Daily Kabbalah Lesson 1/11/26, Rabash “The Agenda of the Assembly – 2”

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Question: If I choose a friend based on the measure of the greatness of the goal that he gives me, can I rely on him along the way?

Answer: We unite together according to only one criterion—the degree to which we understand each other in the desire to merge with the Creator. I have no demands toward you. I choose you despite your appearance, education, and everything else.

I choose the group solely according to their desire for the Creator. This desire also has various external expressions. If we ignore them and consider only the pure desire for the Creator, can they all be the same for me? No!

In fact, each person has a certain character that manifests outwardly in different ways. One expresses himself more calmly, another frivolously, a third with anger, a fourth in joy and even with laughter.

But I should find such friends in whom there is not only a yearning for the Creator, but in whom it manifests in a form close to me, because I am only beginning to connect with them, at the beginning of the path. I cannot break external stereotypes and see the friend’s warm heart.

That is, the yearning for the Creator and the form in which it is expressed are the two factors in choosing friends.
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From Daily Kabbalah Lesson 1/11/26, Rabash, “The Agenda of the Assembly – 2”

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If a person studies the science of Kabbalah correctly, he begins to receive continuous pleasure, moves from victory to victory, ascends the steps of spiritual elevation, and gains ever greater Hisaron.

He corrects it more and more with the intention to bestow and fills it more and more. Even more Hisaron, more intention to give, more filling, and so one progresses to unlimited fulfillment, which is called the final correction (Gmar Tikkun).

But Gmar Tikkun does not mean we completed everything. There can be no constant bestowal. Bestowal must constantly increase; otherwise, it is not giving. Therefore, a person gradually reaches a state called Ein Sof, infinity, when he has no limitations on his ability to continually increase his Kelim with intentions and filling.

Then a person reaches what is called the real, true awe. This awe comes from the concern of whether he can bestow, that is, to what extent he can take on additional needs, whether he will be able to correct himself through them, add a screen, and receive for the sake of giving. This is the meaning of true awe.

As a result, he receives filling from above—the light of the Torah. This light and awe that fill him, together create a feeling called the joy of the Torah. Of this, it is written that being in joy is a great commandment. After all, a person who has corrected his Kelim, received the filling and the upper light called Torah, reaches joy.
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From the Daily Kabbalah Lesson 1/7/26, Rabash, Article 23, “Concerning Fear and Joy”

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Question: How can I check that, while advancing toward the Creator, I am not mistaken in how I imagine Him?

Answer: The fact that a person gets confused and nothing is clear to him are states that must be overcome. In other words, these are corrections that are indispensable; they must be made one after another along one’s path. Do not try to jump over several degrees at once; in any case, you will not be able to do it.

Advancement is possible only gradually, like ascending stairs, one step after another. This takes years because the path we traverse before the Machsom returns, repeats itself after the Machsom, and so on until complete adhesion with the Creator. We study that the same transgressions and mistakes as a result of double and single concealment later turn into commandments, and then lead to eternal love.

Allow yourself to absorb these things. Without including all the particulars and details that exist in you before the Machsom, you will not cross it. They will be necessary later.

This does not mean that we must try to skip all the intermediate states. A “jump” means to make an effort, to go through it quickly, because speed depends on us. We can only apply efforts to advance even faster, because the speed is in our hands.
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From the Daily Kabbalah Lesson 1/8/26, Rabash, Article 32, “Concerning the Reward of the Receivers”

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Preparation to the Lesson

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1st part of the Lesson — Writings of Rabash, Article 12, “What Are Torah and Work in the Way of the Creator? (1988) (3.31.2003)

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2nd part of the Lesson — Recording of Rabash, Writings of Baal HaSulam, “Study of the Ten Sefirot,” Vol. 1, Part 4, “Table of Answers for Topics,” Item 98

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3rd part of the Lesson — Preparation for the Congress: “Connecting in the Ten, Adhering to the Creator,” Lesson 2

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How can we imagine what bestowal is? You have a group. When you are in it, you are told that loving your friends will lead you to love the Creator. Bestowing to your friends will lead to giving to the Creator.

Why? Because when you act among them as if you are actually on the level of souls, in final correction, you attract the surrounding light from the upper world (Ohr Makif) to yourself.

The upper, that is, the higher degree, called the “upper Partzuf,” shows a person a glimpse of bestowal in a form it exists at a higher level. It manifests in two stages. First, the upper shows you a little of the light in it, of the pleasure in it. If you are inspired by it, want it, are drawn to it, we call it ascent.

After that, it brings you descent and gives you a slight sense of its Kelim. And what are its Kelim? Its Kelim are for the sake of bestowal.

These two kinds of impressions of the upper, give you two extremes. What kind of light is there? Suppose there is light there, but that is not exactly what is there. And what kind of Kli is there? Then you realize how much you love the light, and how much you dislike that Kli.

Between these two extremes, through study and effort, a person performs a series of actions and arrives at a state in which he attains the upper.
[351686]
From the Daily Kabbalah Lesson 1/7/26, Rabash “Concerning Fear and Joy”

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Question: What are the permitted things, the forbidden things, the commandments, and the necessary actions for us in the preparation period?

Answer: Forbidden actions are those that can distance us from attaining the true goal: hatred toward a friend, laziness in the group, neglect of our duties, neglect of the greatness of the Creator, the greatness of the group, that is, everything that can be very important for us and is our support, something we must hold on to. This is forbidden because it throws a person in the opposite direction from attaining the goal.

Commandments are what the Kabbalists have prescribed for us. It is even better not to say commandments, but advice. If you want to attain the goal, you must do such-and-such. What does it mean, “you must”? The Kabbalists do not command you; they explain that this is how reality is arranged; this is how the law works. The general law of reality is if you want to enter the spiritual world, you must live according to certain laws.

Here there is no such thing as simply someone’s desire, or the Creator’s, or the Kabbalist who teaches us, or an angel who opens the entrance for you. In spirituality, it doesn’t work like that.

Actions on different levels, with different intentions, and even physical actions of the body that help you in attaining the spiritual goal for the sake of bestowal, are called commandments or advice (Eitzot). By following this advice, you can attain spiritual qualities, and then they will already be called decrees (Pkudim).

All commandments, in principle, are divided into two parts: the part in which you try to come to a spiritual quality, and when you internally acquire it, it becomes yours. You are already consist of it, and then more, and more.

These things are commanded to us. They are surely worth performing, just as it is not worth doing anything that distances you from fulfilling the spiritual laws.
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From the Daily Kabbalah Lesson 1/8/26, Rabash “Concerning the Reward of the Receivers”

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There are recommendations that are neither forbidden nor permitted. It is precisely there, as Baal HaSulam writes, that the battlefield lies between holiness (Kedusha) and the impure forces (Sitra Achra).

We don’t quite distinguish this yet, but after a person determines what is Klipa and what is holiness for himself, he checks: I do not do these things because there is a screen against them, and these things I perform because I already have clear intentions.

He discovers that within him there is something that cannot be divided and assigned to a specific part. It is neither the Creator’s quality, nor the quality opposite to Him, creation, Klipa. But what else exists in reality besides this? For there are the Creator’s qualities and their imprint, the qualities of creation.

So what is there between them that would not belong to one or the other? In the middle is the free choice of a person. This does not mean that there are some additional desires that the Creator created that supposedly do not belong either to Him or to what is opposite to Him.

In the choice between holiness and Klipa there are such things where you are free to do what you want, without any negative result for yourself. And there it is truly a choice.
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From the Daily Kabbalah Lesson 1/8/26, Rabash “Concerning the Reward of the Receivers”

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It is said: “‘I have created the evil inclination, and I created the means for its correction, in which the light that returns to the source is hidden.”  From this it is clear that nothing can be achieved on one’s own, but only through a request, through prayer.

The striving to move toward the intention to bestow, for the benefit of others, even if it is not sincere and even if it completely contrary to the desires that currently rule us, is called prayer, or the raising of MAN.

We have received a tiny spark of spirituality, and in order to break through the boundary of the spiritual world and enter the second part of reality, we lack only the desire. Therefore, all our prayers are solely for one thing: to acquire desire.

But there are states when a person desires nothing at all. One must understand that this, too, is a state given to us from above and not merely our laziness or indifference. A person is a kind of “black box” awakened by signals from above. The light that acts on our material, on the desire to be attuned, awakens it more or less, or leaves it completely indifferent.

Depending on this, we awaken and reach out, like a flower toward sunlight or rain, or we wither and fall, without receiving vital forces. Therefore, if there is no strength or desire for spiritual work, one must understand that just as at one time you received inspiration from above and rushed forward, burned with zeal, and worked, the desire is also taken away from above.

This state is given intentionally and measured precisely according to each person’s individual qualities and preparation in order to create a place for prayer for you. And you must try, with the help of the group, the books, the teacher, and the environment, to mobilize all your strength for a request.

Prayer is born from powerlessness, from lack of desire, or, on the contrary, from an intense longing, it does not matter how; all of these are conditions given from above. Likewise, from above our environment is arranged for us: a group, a teacher, books. And we, through joint study and the group, must find the light that will return us to the source.

When we study together, this is the very time for prayer. For we are then in connection with the higher system, with Malchut and Zeir Anpin of the world of Atzilut, that is, with the Creator and His Shechina. We become included in them, not each one individually, but all together, and thus give birth to a collective prayer. And through this we demand and draw to ourselves the power of change.
[37156]
From the Daily Kabbalah Lesson 3/6/11, Rabash “What Does It Mean that Charity to the Poor Makes the Holy Name, in the Work?”

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