Question: Is turning to the Creator the strongest effort a person makes?

Answer: One must seek how to turn to the Creator; it is not done just like that. No one can simply turn to Him.

The moment the Creator reveals Himself to me, either openly or in a concealed form, it means that He is inviting me to turn to Him. It is not simply that I go and search for Him. Where will I search for Him in order to cry out to Him or ask Him for something?

In fact, turning to the Creator, once one has merited His revelation, comes suddenly, as it is said: “The salvation of the Lord is in the blink of an eye.” This happens completely unexpectedly as a result of all the effort that the person has previously made. However, all the work done beforehand is essential. Without it, it would be impossible to experience this state.

Even now we are already in the state of final correction, but does anyone feel it?
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From the Daily Kabbalah Lesson 6/13/26, Rabash, “And the Lord Appeared to Him at the Oaks of Mamre”

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Faith above reason is not an acquisition in the mind but an acquisition of a different ability that does not naturally exist within us. It is another, supernatural channel, a sixth sense, spirituality, the correction of the vessel of reception, the force of Bina. How does one come to it? Through reflection, work, and a series of ascents and descents.

Question: Why do we engage in this if it is known in advance that the Creator does everything?

Answer: Why are you so sure that it is the Creator who does it? For you, all this is merely names, empty words; you do not live in it. It is written that there is an upper force governing everything, that “There is none else besides Him.” So what? You have heard about it, but you do not live within this revelation and do not identify with it.

Yet, identification determines all our thoughts and actions. I feel myself to be a glove worn on the Creator’s hand. He determines everything that happens within me, from the movement of atoms to the movement of thoughts and desires. Every result depends on Him both at the beginning and at the end. This is how I feel the manifestation of the Creator within me.

And if I do not have this, can I say that the Creator is the king? Can I say that I agree with it? Would I myself, without coercion, do the same thing that He does? All of this is empty talk. I do not even know what He does nor do I know who He is.

Therefore, Rabash says that there is the King of the whole world, and there is the King of Israel. Everyone speaks about the King of the whole world: “The Creator is great!”

The King of Israel is attained through a genuine aspiration toward Him—Yashar-El (straight to the Creator). And aspiration means a readiness to cast aside one’s own knowledge and go by faith above reason. This is the difference between the opinion of the Torah and the opinion of the masses.

It is not enough merely to say it. Everyone thinks that they are already in the state of final correction, while the state of Israel is attained through very serious work, by aligning all one’s desires and intentions with the Creator so that they become like His. Only then does one come to a state where he can say that the Creator is the King of the whole world.

What is the world? The world is my entire self, and I have examined it, felt it, and agreed that He leads me. What is this agreement? It is that even if He did not exist, I would still do exactly the same thing. Thus, I myself create the image of the Creator within me. This is called growing from zero to infinity. I grow and attain His level.
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From the Daily Kabbalah Lesson 6/10/26, Rabash, “What Is Above Reason in the Work?”

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Question: In the article “What Are the Times of Prayer and Gratitude in the Work?” Rabash writes that “even if this mouth is unimportant, still, the Creator hears it.” What does it mean that the mouth is not important?

Answer: It is written: “Even if this mouth is unimportant, still, the Creator hears it.” It does not matter how much understanding a person possesses. What matters is the extent to which he strives toward the goal.

It is similar to our attitude toward a child. The result of the child’s action is not what matters most to me. What matters is his effort, his expression of desire, his aspiration. Because of that, I encourage him.

However, as a person grows older, we pay less attention to their desire alone. Now the result, the product of his actions, becomes important.

We need to understand this correlation. We are not required to be clever; we are required to make an effort. What will come out of it, how correctly will a person be able to perform what he is trying to do? That is not important. You desired, you acted, and according to that you are rewarded.

A person receives a response from above only according to the measure of the effort he has invested. It is not said that you must reach a particular result, on the contrary: “It is not upon you to complete the work.”
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From the Daily Kabbalah Lesson 6/7/26, Rabash, “What Are the Times of Prayer and Gratitude in the Work?”

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Our work is to rise above evaluation according to the principle of “sweet–bitter” to evaluation according to the principle of “true–false.” After all, the Creator is called Truth.

The word “truth” (Emet) consists of the letters “Alef–Mem–Tav.” “Alef” and “Tav” (the first and the last letters of the alphabet) are the desires at the two extreme poles.

And “Mem” in the middle is the quality of Bina, by which one can connect these poles and come to correction, that is, to truth.

Determining where truth lies and where falsehood lies is possible only in relation to a group of Kabbalists, the environment. By myself, within myself, I lack the necessary conditions for this; I possess only one parameter: my ego. To measure I absolutely need one more parameter outside of myself.

After long study and many clarifications in the group, a beginning Kabbalist starts to feel himself in the general (global) system of desires, among other “points in the heart.” Relative to this particular environment, I am given the opportunity to acquire new sensory concepts: drawing closer to it and distancing from it, sensing its global system, my inclusion in it, the necessity of its support, the realization of it as the place in which I will reveal for myself the upper world and the Creator.

Meanwhile, within me, an interaction of two forces —myself and the environment—takes shape within me. The environment gains weight and acts as a counter force to my “I,” my ego. Another authority emerges, one outside of me, which I will begin to take into account and view as a source of salvation, a lever that can pull me out of my current state, out of this world.

I measure the “self – environment” dynamic, and as a result of my measurements I obtain quantitative and qualitative measures for measuring spiritual relations, forces. I build a measuring ruler: on one end is me and on the other is the group. With this ruler I can already research, measure, and depict the upper world.

From the “I – group” relationships a spiritual cell is formed within me with which I can measure all of reality above myself. In this way I build a soul within myself.
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From the Daily Kabbalah Lesson 11/15/9, Baal HaSulam, Letters 41 & 42

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