When I reach the state of “I am lovesick,” it means that I have prepared my Kli (vessel) as much as I could below the Machsom (barrier). This Kli lacks only one thing: the Masach (screen). I cannot produce the Masach myself because it is a product of the light.

If I possess a great desire to receive with the intention to receive, then I am given a Masach, and I become the smallest spiritual Kli. This is because my great desire, which drew the surrounding light below the Machsom, is the Achoraim (posterior side) of the first degree above the Machsom. The Achoraim of that degree descends into this world.

There is already a certain work there with the intention to bestow, above reason, as I have described. Nevertheless, this will become clearer later.

This does not mean that we are not allowed to see more. Rather, we can see only through the Kelim that we have already corrected. It seems to us that we are capable of seeing more than we actually do. But that is not so. There is no magic or illusion here like the tricks performed by magicians. They, of course, have techniques for creating illusions. But in reality, there is no magic at all. A person sees according to their corrections.

Suppose you say that you want to move from here to another star. It seems as though you desire it. But if you truly desired it, if that desire were genuine and fully prepared, you would receive the correction for it and accomplish it. In reality, however, you are merely talking about it, you do not truly desire it. They are only words.

Therefore, we must distinguish one thing from another. Spirituality is called a desire in the heart. In accordance with that desire, a person works and truly receives, not merely imagines that they have received something. That is why we always experience a certain disappointment: there is what we imagine to be the case and there is what actually exists.

All this is because we do not understand our own heart. If we truly felt our genuine desire, there would be no disappointment. We would know exactly where we are, what truly belongs to us, what we must do, and so on.

In truth, all of our study is a process of self-discovery. When I come to know myself and begin to feel my Kli and what is within it, it is revealed to me that there is only one thing in my Kli: the Creator. Only the Creator can be revealed within the Kli.

To the extent that I do not feel my Kli, instead of the Creator, I perceive entirely different phenomena, imaginary pictures. But when I enter spirituality, then, according to the degree of my corrections, those pictures are replaced by the sensation that the Creator fills my Kli, my soul. Only then do I begin to see that this entire world is merely an illusory, imaginary world.
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From the Daily Kabbalah Lesson 8/4/26, Rabash, “The Klipa [Shell/Peel] that Precedes the Fruit”

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Question: We say that in reality everything is within us. But wasn’t the world created first, and we were created only afterward?

Answer: Indeed, we say that everything a person feels, he perceives through his five sense organs. These sense organs present him with a picture of the world, although in reality there is no such thing as a picture of the world in itself. We can speak about form only in relation to the one who perceives it.

There are entire articles on this subject. Rabash writes that it is impossible to speak about the attained without the one who attains. Therefore, we cannot speak about the existence of anything outside a person. And we attain the person himself as existing because we base ourselves on our own sensations.

Let us suppose that we accept this as a fact: We do not know what exists around us, and we perceive the picture of the world through the internal reaction of our sense organs. We are so incapable of distinguishing between reality and its perception that what we perceive, what appears to us, seems to us to exist in reality: “If I perceive an object as existing through my sense organs, then it truly exists.”

It is very difficult for me; I cannot step outside my body and see that outside of it this object has no form and no existence. Well, then, let us take the sages at their word.

But, on the other hand, the sages say that in spirituality, the world was created first, and only afterward man was created. It is the same in this world: first the universe was created, then the Earth began to form and cool, and only afterward did man appear upon it. So how can we speak about the existence and gradual development of external nature even before the emergence of man, who perceives this nature through his sense organs?

So when we speak about nature that existed before the emergence of man, we mean precisely how we imagine it through our sense organs. Otherwise, we would not be able to speak about it.

Everything in the world is an expression of desires, but the one who can later tell us about it according to his attainment tells us about it using our words.
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From the Daily Kabbalah Lesson 7/28/26, Rabash, “What Is the Prohibition to Teach Torah to Idol-Worshippers in the Work?”

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Question: If I ask the Creator for what is good for me from His point of view, but at the same time I feel bad in my Kelim, what should I do? Should I ask for something else so that I, too, will feel good?

Answer: If a person asks the Creator to make him feel good while he is still not in adhesion with the Creator, that is, while his desires have not yet been corrected, then what he thinks is good for him is actually the opposite of what is truly good for him. So how can I simply ask for something good?

You can ask the question differently. At this moment I am in a certain state. In every moment, every second of this state, I am turned toward the Creator.

Why? My body, from the simplest cell to all the systems of the organism, the brain, desires, psychological and psychosomatic systems, hormones, and feelings, is constantly at work. The desire that sustains life exists in every cell of the body and, in general, throughout the whole body. All these desires are already directed toward the Creator even before I have “become clever” and imagine that I can control them or direct them in a certain way.

Just because I have read or heard somewhere that it would be better if I thought differently from what my body demands, does that change my body? Will my cells suddenly begin to function differently? No! Will my thoughts suddenly work differently? No. It changes nothing! Everything I read about how wonderful it would be to act “for the sake of bestowal” and so on, all of that is outside of me. I cannot control my desires!

When I read something and learn all kinds of wisdom, I am merely filling my mind with information. It does not touch my desires at all. My desires are the direct consequence of the light, which forms them. This is precisely what we study: The light, through the four phases of direct light, creates the desire, and when it enters the desire, it impels it to go through the entire process of development.

In other words, I have absolutely no ability to control my desires. The only way I can influence them is by turning to the Creator. Then, in response to my request, or His command, the Creator changes my desire. He sends a particular Light, and through its action and development it builds the desire that I seem to be asking for within me. Only through Him can I change my desires. This is why He is called the Creator (Maatzil).

It is not that He created me once and then finished His work, leaving me to govern myself. Nothing could be further from the truth! I never govern myself. Only if I can turn to Him and ask Him, only through Him can I bring about any change within myself. Only in this way! So what does it matter whether I have read something in a book or not? That, in itself, does not change me inwardly at all.

We must understand that all these things are completely artificial and external. There is nothing in them that can bring about change by itself. Their only purpose is to increase the intensity of the surrounding illumination so that, through study, dissemination, and work in the group, we attract the surrounding light, which alone brings about the changes.
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From the Daily Kabbalah Lesson 7/30/26, Rabash, “What Does It Mean that Oil Is Called ‘Good Deeds’ in the Work?”

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Question: Are there fundamental differences between material and spiritual pleasures?

Answer: There is only one center of pleasure. The difference lies solely in its magnitude. And it does not matter what one derives pleasure from.

Everything enters the same center, the same sensation of pleasure, provided we are speaking about pleasure with the intention to receive.

If, however, we are speaking about pleasure with the intention to bestow, then it is also felt in this center of pleasure, yet it is experienced in connection with the Giver of the pleasure.

This is called reflected light.
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From the Daily Kabbalah Lesson 8/4/26, Rabash, “The Klipa [Shell/Peel] that Precedes the Fruit”

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