Question: I don’t understand: If something is impossible to achieve, then why is it forbidden?

Answer: The impossibility of something does not yet guarantee that I won’t want to achieve it. A prohibition implies that you must bring yourself into line with it. “It is forbidden” is a condition under which my corrected attitude toward these Kelim or toward this state corresponds to the prohibition.

That is, I must acquire such corrections that, even if it were permitted, I would myself establish a prohibition, taking the place of the Creator in relation to this subject. And then it would mean that I have corrected myself and risen to the appropriate attitude toward these vessels.

Question: So does this mean that all these restrictions, in essence, are given from above down as an example?

Answer: All restrictions are imposed from above downward as an example of the fact that we, for our part, must comply with these restrictions even in the absence of a prohibition. And this means that I am truly corrected. The Creator, who has no limits, imposes a restriction on Himself and contracts Himself. Despite the fact that this is very, very difficult for holiness, He still does it in order to allow me to achieve the same state.

And if I want to establish a relationship with the level on which He stands, I must also reduce my desire to receive, just as He reduces His holiness and light.

That is, I must reduce the Kli so that, relative to this stage, I act in the same way as the Creator, even if He does not exist. I came to the conclusion that this state is the most perfect. Thus, it is determined that at this stage I am in the stage of infinity; after all, every stage is perfection.

According to my Kelim, this refers to the revelation of Infinity to me, a part of the final state. However, how can I know which part it is? For me, this is perfection. And therefore, every stage, every state in the spiritual realm is perfect.
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From the Daily Kabbalah Lesson 8/16/26, Rabash, “What Is, ‘Return, O Israel, Unto the Lord Your God,’ in the Work?”

Question: Where does the clarification of the concept of bestowal take place? Is it within the ego itself?

Answer: Of course. Within egoism we begin to sense that there is some other part in our heart, a point in the heart, that gradually expands and seeks to understand how it differs from the heart itself.

It wants to separate from the heart and see itself as something that does not belong to the heart. This gives rise to our our aspiration to clarify the concept of bestowal.

If this aspiration did not exist, that is, if the point in the heart had not slightly expanded, turning from a point into a small sphere, we would not feel any property in it, and therefore would not receive the corresponding illumination of the surrounding light, would not feel the difference between it and the heart, and we would have no urge to investigate it. It is precisely because we begin to investigate it that this question arises.

Moreover, to investigate it, or the Creator, or one’s neighbor is one and the same thing. For outside this point there is neither the Creator nor one’s neighbor. It is simply that two polar concepts are now forming within me: the heart and the point in the heart. Between them, I am, in essence, clarifying my “I,” which is located in the middle, as the future middle line. And if so, then I should already call my point in the heart by the name “bestowal.” Later, it will gradually become my right line.
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From the Daily Kabbalah Lesson 9/11/26, Rabash, Note 884 “The Rosh Hashanah Prayer”

Question: Intention exists beyond the Machsom. Do we have any branch of intention here?

Answer: The intention for bestowal begins beyond the Machsom. Here, we undergo preparation. Therefore, the entire period, which may last many years, is called the time of preparation, a preparation for intention.

The fact that you begin to think about how you relate to the Creator is the beginning of a correct intention. Whether it is correct or incorrect does not matter. An incorrect intention is called Lo Lishma, for oneself, while a correct intention is Lishma, for the Creator.
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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?”

Talks about the Steps of the Ladder, Part 272

Why Is Intention Key?

Intention determines the quality of the action. However, intention without action, RABASH says, is like an angel and not a person. An intention without action leads to no change, improvement, or progress. What is an intention? It is when we have found the connection with the Creator in our heart and have brought the Creator into our heart. That is called “carrying out the intention.” What comes next? If we do not receive disturbances to this, we will not strengthen the intention, and then we will not progress toward the Creator so that He fills our entire heart and not only the innermost point.

What should we do? Once we bring the Creator into our heart, we must face life (work, family, friends, the study, and various matters) and deal with it together with this point. The point proceeds to receive disturbances, and if we overcome them, if we deal with these disturbances while still maintaining that same point of connection with the Creator, then the point grows into ten Sefirot. The growth of the point is considered us performing an action.

This is called intention and action, and we learn about it in a spiritual Partzuf. First there is the Rosh (head), where we connect with the Creator, scrutinize how much we can receive, bestow, and so on, and afterward comes the action, where we also add other desires to this and examine how we can work with them. All of these become ten Sefirot, a Partzuf.

Related Material:
Talks about the Steps of the Ladder, Part 271
Talks about the Steps of the Ladder, Part 270
Talks about the Steps of the Ladder, Part 269