Comment: Our problem is that we always lack something. We cannot break through toward the goal.

My Response: You will always feel weak and incapable of doing anything. Even if people shout at you and pressure you, you disregard it. For months, some standard, a certain demand, will stand before you, and you will be unable to approach it and change yourself in accordance with it. Such is the path.

This will continue until this feeling intensifies to such an extent that you will hate your state and be compelled to change it. This is how we work against each of our properties. One can disregard something for years, not want it, be incapable, remain in evil, and not find the strength to eradicate it. It is clear that you are not doing what is required; everyone demands it of you, and you cannot.

How can one ensure that it will not take so much time, that I force myself to act instead of sitting all the time under the rule of this evil without touching it? This will happen only if we increase the pressure of the group, raise the standard, and elevate the importance of this property in the eyes of the environment.

I can sit for months over some bad property that I must work on and do nothing. I know about it and cannot force myself to do anything. Only if the group elevates the importance of this will I find the endurance and do it. Otherwise, a very long time will pass until this suffering accumulates in me to such an extent that I begin to act.

A person is unfortunate if they are in an environment that does not awaken a desire to overcome various properties, to correct what they must correct, and to perform the necessary actions. Such a group truly brings no benefit.

A group ought to evoke a sense of pain in a person whenever they neglect something, even for a moment, and does not engage with it. This is, in essence, the main help we need from the group if we speak of the form of negation and criticism, and in the positive sense—to realize love.

Here, each of us faces a particular problem. We know what we must correct, improve, and do, even in a practical sense, in action and not in intention, and we cannot. This can continue for years if the group does not insist on it. Moreover, one must distinguish whether this relates to a person’s character or to their advancement toward the goal. Here, one must learn to draw the line: is it character or an increased desire?
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From the Daily Kabbalah Lesson 9/9/26, Rabash, “Go Forth from Your Land”

We should understand what it means when we say, “We have no other king but You.” It implies that when we praise the Creator that “We have no other king but You,” then we are not like the nations of the world, who have many gods, while we have only You as our king (Rabash, “What Is, ‘We Have No Other King But You,’ in the Work?”).

Question: What does it mean, “We have no other king but You”? Does this mean that, in reality, there are other kings besides the Creator, and that we choose Him rather than the others? But isn’t it written, “There is none else besides Him”?

Answer: The point is that a person can only turn to the Creator, establish a connection, contact, and relationship with Him only through similarity of qualities. If a person acquires even one of the many qualities that belong to the Creator, they immediately enter into connection with the Creator through that single quality, through this similarity to Him. This is called “Emet”—truth.

That is why it is written that a person must know whom they are calling upon and must cry out in truth because contact is possible only through a quality that is shared by both.

In other words, I must somehow discover what qualities the Creator has, deeply desire them, and acquire them, starting from those that are easier to implement within my desire to receive, moving to qualities that are more distant, greater, and more difficult to realize. I must continue until I become like the Creator in all my qualities. This state is described as, “The name of the Creator is proclaimed upon you.”

This is what we learn in relation to raising MAN, a prayer. What is MAN? It is a need (Hisaron) for correction so that my qualities become like His: “Make your desire like His desire,” and so on. If my desire to become like Him has not been corrected, if it is fundamentally flawed, in other words, if I am still hold a mistaken conception in my understanding of who He is and what He is like, then I am not calling upon Him truthfully. In that case, this Hisaron is not called MAN and is not perceived by the upper one.

It is like the example given by Rabash: a child is ill, and the doctor says that he may be given certain things but not others. The child cries, screams, and demands only what he wants. If something the child asks for is among the things prescribed by the doctor, the mother gives it to him; if not, she does not. The same applies to our MAN. It is a request to which there can be a response only if my desire corresponds to His desire. “Make your desire like His desire,” that is, make His desire your own.

This general correction, so that our requests are for things that are true, is called faith. My request to the Creator cannot be genuine or correct if it is for my own personal benefit. It must be for His benefit, for the sake of bestowal. It doesn’t even matter what particular form this bestowal takes. The main thing is that, first of all, my request and my direction must rise above my desire to receive and above thoughts about myself.

Our requests must be for the acquisition of desires directed outward, toward bestowal upon another. The quality we acquire that allows us to think, not about ourselves, but beyond ourselves, that is, ultimately about the Creator, is called faith.

As a rule, the strength of faith comes from above and gives a person the ability to rise above their desires and stop thinking about them. But until a person acquires the ability to believe, that is, to rise above the demands of their body, they do not truly turn to the Creator at all. They turn only to themselves.
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From the Daily Kabbalah Lesson 10/15/26, Rabash, “What Is, ‘We Have No Other King But You,’ in the Work?”

Question: What should a person do when feeling distressed, realizing that this state comes from the Creator, and feels even worse because of this?

Answer: We experience various sensation, each accompanied by a wide array of intentions, all mixed together like a salad, without understanding the sequence or the connections through which they arrive. Whatever is meant to come will come, regardless of how, when, or in what forms. The key is to pay attention to your attitude toward the Creator in light of what you feel, and to observe how you relate to Him based on that feeling.

This is your action. Scrutinizing and defining one’s state; that itself is the action. There is nothing else. All other actions can also be performed by an animal, but this is what a human being does. You constantly want to clarify the relationship between you and the Creator.

This is the whole of a human being! All your other dealings with the entire world and with yourself, apart from clarifying your relationship with Him, have nothing to do with eternity or spirituality. But by using them, you can build a relationship with Him.

All the work is concentrated at one point. If a person constantly remains in it, he begins to enter the path described in the book A Sages Fruit: I, the Creator, and my present action, which I determine to be either for my own sake or for His sake, as well as the relationship between us is precisely my direction toward the goal.
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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?”

The group’s work should be directed at each of its members ensuring that each member feels that they are under constant control and persistent spiritual pressure, compelling them to conduct themselves properly.

One should be ashamed to look into the eyes of one’s friends if one lets them down by “drilling a hole in the common boat,” risking the lives of everyone on board. Therefore, it helps a lot when everyone in the group reminds one another of how dependent they are on each other.

If I am sitting here dejected, struggling, feeling disappointed, detached, or exhausted, I have to understand that by doing so, I am effectively cutting off the oxygen supply to my friends, and I should feel ashamed before them. We need to constantly develop a sense of responsibility within ourselves. Now we are given the opportunity to experience this feeling. That is why I consider our current state to be very good. Let us try to feel it together, and you will see how simple it is.

In fact, there is no fatigue. What does Gmar Tikkun (final correction) entail? Does it mean a person no longer sleeps, eats, or drinks, or perhaps is in some kind of euphoria, as if floating? What happens in this state? Does one experience fatigue? Does one ever feel a need to take a break from spirituality? After all, when nothing changes, it is also not a very good state either: it can be an unhealthy, hyperactive, or overstimulated state.

Gmar Tikkun is a benevolent state of inner balance between you and the Creator, because it is only through this balance that a state of peace is achieved. At each degree, balance is felt for a moment. And then, when egoism grows again, and correction grows accordingly, and they merge, peace is felt again for a certain period of time. And so on, until we reach eternal peace.

Therefore, we must attain a state in which constant striving forward will be felt by us as the most absolute peace.
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From the Daily Kabbalah Lesson for the holiday of Sukkot, 9/30/26