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Question: How does one gather all their aspirations toward the Creator?

Answer: A person cannot gather all their aspirations toward the Creator alone. If we have a certain reservoir of constantly replenished efforts and we make sure that it is constantly preserved and grows, then we can do this.

Take an ordinary prayer book and you will see that it is arranged as though one among many is addressing the Creator. Everywhere it says “we,” “we,” “we”… This is how the Kabbalists, members of the Sanhedrin (Great Assembly) composed it for us before the exile. It sets forth the correct attitude, in the correct form, and according to these stages, an appeal to the Creator.

Thus, all of this is the work of a person from the collective toward the Creator. Otherwise it is impossible. There are certain very specific prayers in which a person addresses the Creator alone. But even in this case, he addresses Him as a representative of society as, what is called, a messenger of the society. It cannot be so that he makes an address entirely on his own.

There is no other nation so unified by its animalistic nature as the Jews. Any other nation can live separately, one part here, another part there. But this nation, by its very nature, even when scattered throughout the world, preserves the ties between its parts.

The same applies to the matter of their own country and of unification. There are many nations whose countries barely manage to sustain their existence, nations who do not feel connection to all the institutions of the state. But for us, this is ingrained in our nature.

We simply cannot do without it: without organization, without unity, without being bound together into a certain mechanism, truly as a nation. And all this is because, at the very core, lies a spiritual nature.
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From the Daily Kabbalah Lesson 5/22/26, Rabash, Letter 59

When a person seems to be on the verge of reaching the goal, surprisingly he experiences weakness appears. “Why bother? What is the point? I’m tired. I’m fed up. It is hopeless.” At precisely this moment that one must understand that they are being tested in their aspiration toward the goal.

To actually attain it, a person needs to add even greater aspiration here, a new drive, to inject even more momentum, enthusiasm, reassessment of values, and importance of the goal, and then they will achieve it.

Question: So in practical terms, a person has come close, but in front of them stands a tall mountain that appears insurmountable?

Answer: Yes, it is precisely now that they must add importance to the goal in order to jump up, climb, and run up this mountain.
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From KabTV’s “News with Dr. Michael Laitman,” 5/2/26

A person generally determines what is a necessity and what is excess for himself. It is between these two discernments (Avchanot) that we live our lives. The problem is that the conditions given to us are perceived either as a necessity or as an excess, and accordingly we carry out our subsequent actions.

Suppose that I feel fine right now, nothing is pressuring me, and I continue existing this way since I am satisfied with the current state of affairs. But if I now hear that this is a bad state that brings me harm, that I am in danger, about to lose my soul, and to lose the meaning of life, then I will begin to relate to this calm state as a call to action.

That is, I change the definition of my attitude toward the given situation from “excess” to “necessity,” and act accordingly.

Thus, a person’s free choice always stands before the dilemma of how to perceive the present state. One may leave everything as it is, run away, or close one’s eyes, and for this same purpose the Klipot (impure forces), our body, external conditions, and an improper environment act as well, confuse me, and produce a feeling of weariness. All of this is depicted to me as conditions sent from above, and I may relate to them as excess, meaning as a state that satisfies my desire.

Therefore, here I must exert effort, and explain to myself that this is a special state: I am in danger. Then I will begin to perceive my life in such a way that it obligates me toward necessary actions. All of this undoubtedly depends on the books, their authors, and the group, and to what extent my friends burn with the desire for spirituality, and to what extent I am capable of absorbing their aspiration toward the Creator, and am capable of receiving an impression from them. This will compel me to change my inner sensation.
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From the Daily Kabbalah Lesson 5/20/26, Rabash, “The Difference between Charity and Gift”

When a person exerts effort, and feels that he receives no response, it is precisely this feeling that there is no reaction from above to his actions that is a sign of advancement.

If he were to feel that everything is going well, that he is advancing, this is a bad sign that indicates that he is not exerting any effort. For true, correct effort toward the goal consists in the fact that he does not know, yet he “presses the correct button,” meaning that he receives no reward in the form of honor, power, wealth, or any other temptations in the form of gifts or payment from this material world.

If he truly invests effort toward the goal, and not for the sake of the pleasures of this world, then he develops the feeling that there is no response from above to his actions. And this is the most correct sign that he is being guided precisely toward the goal without the slightest deviation, that exact definitions are being awakened of what spiritual is and what goal he must be thinking about. The correct response to efforts is helplessness, despair, and loss of orientation.

When do we feel helplessness and disorientation within our desire to receive? It is when a person enters a more advanced state, when he does not receive fulfillment. This is a sign that he has advanced a little closer to the goal, toward spirituality.

If he feels worse within the desire to receive from one state to another, this means that he has advanced in the direction of spirituality, that dissatisfaction within the desire to receive is growing.
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From the Daily Kabbalah Lesson 5/19/26, Rabash, “The Difference between Charity and Gift”

Concerning the Omer count [a count of seven weeks beginning the second night of Passover and ending in the holiday of Shavuot], it is known that man’s primary work is to connect himself to the Creator (Rabash, Letter 59).

The Omer signifies that a person is in a state of correction after the exodus from Egypt on the levels of the small state (Katnut). Therefore during the period of the counting of the Omer rejoicing is forbidden because joy is the drawing of the light of Hochma.

Shaving is also forbidden because “hair” (Searot) is likewise connected with the drawing of lights. “Hair” is an external Partzuf upon the body (Guf) of a person for attracting additional light.

Therefore, during the days of the small state, we live with little, and this is called the counting of the Omer. Through lowering himself and working in modesty, a person comes to the counting of the Omer. “Counting” means that light already begins to shine upon him; he draws lights through subjugating himself across all seven of his qualities, each of which also consists of seven parts that make a total of 49 qualities.

Through this, a person reaches the holiday of Shavuot, that is, a state in which the Kli (vessel) becomes corrected and worthy of drawing the Torah.

Then, from the animate level, from animate food, from the Omer (“sheaf”), from Seorim (“barley”), one comes to the level of Man (Adam), to the degree of MA.

All of this comes through working on the recognition of the greatness of the Creator, through efforts to increase His greatness in one’s eyes throughout all 49 qualities or states. Through this a person grows because by increasing the greatness of the Creator each time, he draws light from above, and thus corrects his qualities to complete perfection and arrives at the holiday of Shavuot.
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From the Daily Kabbalah Lesson 5/22/26, Rabash, Letter 59

Question: While reading Rabash’s articles, I come across concepts such as “excess,” “slave,” etc. What do all these definitions mean in spiritual work?

Answer: There is not as much difference between the spiritual and the material as we think. A material action is an action with the intention of receiving for oneself, and a spiritual one is an action with the intention of giving.

Rabash’s article “The Difference Between Charity and a Gift” refers to determining a state. If it is a person who is accustomed to a certain standard of living, as in Hillel’s example, then a lower level is considered suffering. If he lives at his level, then this is normal for him. Fulfillment within the framework of the usual state is not an excess, and is not yet called Hisaron.

Question: But I feel different, constantly changing states. How can I not make a mistake, and distinguish between the true Hisaron (need, unfulfilled desire) and excess?

Answer: A person is constantly changing. The upper light is in a state of absolute rest, but it influences the current Reshimo (spiritual gene). Each Reshimo is very rich, with a multitude of details. What is meant by a multitude of details?

The Reshimo represents information about the state before and after the shattering of the Kelim in all the properties of the spiritual Kli. The smallest adhesion (Zivug) on the weakest screen contains 25 Partzufim. That is, for each inner definition (Havchana), for each property of the Kli, you have five more Partzufim, as if there were five dimensions in each dimension.

This is such a perfect system that if you study it and analyze it, a full-fledged person with all body parts, organs, ligaments, and the entire complex, interconnected system should be born from it. It seems to you that you are analyzing some small Reshimo. No! You clarify the whole system and its behavior.

It seems to us that the entrance to spirituality is some point, some kind of embryo. But this embryo includes everything. Of course, you do not distinguish between all these internal definitions, but on a subconscious level, you must go through them all. That is why the period leading up to entering spirituality is so long.

You unconsciously go through all the definitions that the “body” of the soul contains, only not explicitly, but in a concealed form. But you go through them! It is like traveling on a train that passes through millions of stations along the way. Because it is dark outside, you cannot see the stops, but you keep moving and stopping, moving and stopping.

You do not know what is happening or where you are. You just feel like you are moving; you make an effort to move, but nothing gets any clearer. It seems to you there is still the same road outside the train window, and nothing has changed; there is still the same darkness, darkness, darkness. But you go through all the stops, all the details.

Question: What should a person tune himself to and direct himself toward?

Answer: At each moment, a person should direct himself toward the goal, and consider that he as if feels it more precisely. He does not know exactly, but he feels the goal.
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From the Daily Kabbalah Lesson 5/19/26, Rabash, “The Difference between Charity and Gift”

There is no true state in my attitude toward a friend that I can measure with some fixed, objective “ruler.” Everything is measured relative to me.

Who decreed that this is so and that is so? It is always a person who measures. Is there anyone other than a human who could tell me what things are and how they are? The units of measurement are always defined by me.

But when we enter spirituality, as I attain it, I already know what it is that I attain, where I am, what constitutes the place I find myself in, and what it encompasses. That is to say, as I sense, I know exactly what I am sensing. I receive definitions, an understanding of what these things are called. I perceive things that I had never seen before, yet I instantly recognize them: “Oh! This is this, and that is that!” I know what it is because attainment is also understanding.

And then the language of branches is revealed to me. I do not need a translator in the spiritual world to translate my new sensations of that world into the old language of the material world.

Question: Does this mean that I see the true picture of reality?

Answer: Truth is defined as the state in which I measure everything with my correct Kelim (vessels), but they are my own.
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From the Daily Kabbalah Lesson 5/19/26, Rabash, “The Difference between Charity and Gift”

The idol worshipper that constantly awakens within us is actually for our benefit. Due to it, we come closer and closer to the goal. In truth there is no such thing as a distance between us and the Creator in the way we usually imagine it as a distance of 6,000 years or 125 degrees.

Distance is expressed in the precision with which I can discern the categories of “myself” and “the Creator,” that which separates us and what we have in common.

The distance between me and the Creator is measured by the depth of the qualities and inner definitions that I can discern. If I relate to reality in this way, it is more correct because I do not need to run anywhere, but simply to concentrate on what is within me in order to see how much more I understand who the Creator is, who I am, what it means to become equal to Him in qualities, to draw closer to Him, and to express these concepts in true spiritual categories.

It is important that I always remember the correct definitions. If in the middle of the day I encounter some confusion, I should reflect on it deeply, take The Study of the Ten Sefirot, and find the definitions of what the Creator is, what the creation is, what equivalence of form means, what it means to draw closer to Him, what “One, Unique, and Unified” means, and what “there is none else besides Him” means. If I clarify all these definitions for myself, then in this way I will correctly direct my “instrument” (my vessels, desires, Kelim) toward the goal.

Once I spent two months at a military training range observing how people are taught to aim correctly. There are special charts explaining how to do it, how to account for the wind, the distance, head positioning, and how the weapon must be loaded. You do not see the target since it is 30 kilometers away from you, yet you must direct the projectile as accurately as you possibly can.
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From the Daily Kabbalah Lesson 5/11/26, Rabash, “The Severity of Teaching Idol Worshippers the Torah”

Question: What do we call a prayer for the friend, for society?

Answer: A prayer for the friend is defined as all my thoughts and desires directed toward what is outside of me. It does not matter to me what is outside of me—the Creator, or all of humanity.

Only in truly advanced states, those preceding the crossing of the Machsom (the barrier) and the formation of a proper prayer, do we begin to feel that the Creator and the surrounding world are one and the same. This is because we are unable to feel anything outside our vessels (Kelim).

So how can I nevertheless step outside of my own vessel (Kli) in my sensations and see who I am and who the Creator is? That which is sensed in the Kelim of the whole world and that which is revealed there to me therein, is essentially the manifestation of the Creator relative to me.

The Creator is revealed within the Kelim. If I reveal Him within my own Kli, this is called “this world.” But if I reveal Him in the Kelim of all the other souls, this is called the future world, the spiritual world, or the Creator.
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From the Daily Kabbalah Lesson 5/14/26, Rabash, “What Is, ‘If a Woman Inseminates First, She Delivers a Male Child,’ in the Work?”

Question: We constantly say that we must choose the best environment, one that gives us an awareness of the importance of spirituality. But if there are people in the group who come only once a week, what should we do with them? Should we support them? After all, don’t they weaken the group?

Answer: In the group there are people who come every day and give one hundred percent of themselves, and I see this. Naturally, I want to unite specifically with them. But there are also people who make less effort and come only once a week. Should I unite with them? What can I receive from them? Only weakness! Soon I myself will start coming once a week and become like them. Is that so?

What I receive from the friends, from the environment, from this world, and from the Creator depends on my attitude toward them, not on what they themselves are. Suppose I look at a friend who comes once a week, yet I value him for it, because this is what the Creator gives him. After all, he still comes; he has the readiness and the desire to be with us.

And if I value the little that exists in him (though perhaps it is not so little!), if I value everything positive in him and understand that this quality is the result of the Creator’s influence upon him, then I am regarding the part of the Creator that is within him, and I magnify that part.

This may be true even with respect to the weakest friend or a complete newcomer from whom I can still receive an impression. In other words, everything depends not on the person himself, but on my ability to make a correct assessment.

Nevertheless, everything begins with the fact that we see people who are making efforts, and then we naturally attach ourselves specifically to them and want to be closer to them. After all, this is much easier, clearer, and more reliable.

But this depends on the size of my Kli, not on the true greatness of the friend himself. If there is even the slightest spark of the Creator within the friend, if the Creator wishes to bring him closer and acts upon him, that is enough for me to receive an impression and inspiration from him.
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From the Daily Kabbalah Lesson 5/19/26, Rabash, “The Difference between Charity and Gift”

Question: It is said that the preparatory period is a time of awakening from above. What does this mean?

Answer: During the preparatoration period, a person works on the basis of a desire received from the Creator.

We must process this aspiration that is embedded within us so that in the end it will transform into a desire called Lo Lishma through which one eventually arrives at Lishma.

Naturally, we work, act, and receive impressions due to an awakening from above. But gradually we must transform it into an awakening from below. This is our work.

For it is said: “If the male (the Creator) conceives first, a female (Nekeva) is born” (Nekeva, woman, Hisaron). That is, the Creator first awakens us from above. And then we must bring this female (Nekeva) to grow and become capable of giving birth to a male (Zakhar, the force of bestowal).
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From the Daily Kabbalah Lesson 5/14/26, Rabash, “What Is, ‘If a Woman Inseminates First, She Delivers a Male Child,’ in the Work?”

Comment: If a person feels bad, of course, he prays for the bad to go away so he would feel good.

My Response: We have discussed this issue many times. A person always prays for their well-being. The question is, what is good for him? This all depends on how a person sets his priorities.

Either it is good for me to be in an egoistic form in this world or to belong to the future world in an egoistic form or to have at least a little bit of an attitude toward the Creator that can be called non-egoistic. This is called Lo Lishma, and it is within this state that a fundamental transformation takes place.

You are always looking for ways to make the transition from the material world to the spiritual world, from acting for yourself to acting for the Creator’s sake, and this is correct. You wonder how to arrange this entrance so that it is not a contradiction, but a bridge, a straight tunnel from one to the other. This is impossible!

Until the Final Sea (Yam Suf) opens, there will be no passage. Therefore, a person leaves studying Kabbalah. There are some who are really miraculously given from above to withstand it.

There are a hundred people sitting here, and there are several hundred more in the outer groups. The rest are unable to handle it. How many thousands have passed through us? They are not ready yet, they have tried and left because to hold this point, to be connected with it, to try to live in it, is to constantly be in an inner divide, where you are zero in both experience and knowledge, in everything.
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From the Daily Kabbalah Lesson 5/4/26, Rabash, “What Is Heaviness of the Head in the Work?”

Question: How can I check whether I have deviated from the right path?

Answer: Rabash writes that we must constantly examine whether I, my action, and the Creator are aligned on a single line.

That is, one must clarify whether what I am doing right now is directed toward drawing closer to the Creator, whether I can already begin to clarify what “closer” means and what “the Creator” means.

But even if I cannot, it is still necessary simply not to forget that this is connected with the Creator, that I want to be in adhesion with Him. And when I actually feel this, then I will not feel any mental strain whatsoever. It is similar to how I feel cold or heat. How could I forget it? It is impossible because I feel it. Here, I do not need memory.
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From the Daily Kabbalah Lesson 5/11/26, Rabash, “The Severity of Teaching Idol Worshippers the Torah”

Sometimes one comes to a state of such lowliness that he does not taste any taste in Torah and prayer. Although he is learning, he knows and feels the truth about himself—that the real cause he is continuing to learn Torah is not because of fear of heaven, but because of habit… To this there is a correction called “minister of forgetfulness” (Rabash, Letter 59).

Rabash writes that we must work against forgetting through corrections. There is a special governing angel, meaning a special force in creation, called the “minister of forgetting,” whose function is to cause us to lose the state, degree, or strength we have attained each time so that it disappears and does not leave us with a sensation of perfection.

Every degree in spirituality is a certain sensation of perfection. When we are on some degree and the light descends upon us, then however small it may be relative to all the subsequent degrees, we still do not yet feel a Hisaron (lack, deficiency). And if a person does not feel a Hisaron, he cannot move from his place, because all movement occurs only through the revelation of a Hisaron.

Therefore, a special force exists that expels the lights from the degree, from the Partzuf, from the soul, each time and compels a person to feel that his inner state has changed. In this way it obligates him to continue on the path. Otherwise, he would remain in the same state forever, which is called observing Torah and commandments out of habit, for the sake of society, or for various other purposes besides renewing contact with the Creator.

How can we make this force, the minister of forgetfulness, act upon us more effectively? This is our work. For when we forget the goal, we do not forget the perfect state itself, but rather feel instead an imperfect one. That is, only part of the state disappears.

Suppose we attained some good state, sensed some closeness to spirituality at a certain moment, and then from above a loss of that degree is induced. Yet we do not feel a Hisaron in it. In other words, although the illumination that existed in that state seemingly disappears, the Hisaronot (deficiencies), the new Reshimot, have not yet been revealed.

The fact is that in this action of the “minister of forgetfulness” a partnership exists between the Creator and the created being. In all his states, even in a great state (Gadlut), a person must work on attaining awareness of the greatness of the Creator. He must not be satisfied with the greatness of the attained state and turn it into self-enjoyment.

Therefore, in order to teach a person that one must never stop working on awareness of the greatness of the Creator, the Creator activates the force called the minister of forgetfulness. The greatness of the state departs, and the demand for the greatness of the Creator is not renewed. This means that suffering does not come to a person because he lost the degree, and then he enters a period of delaying time, stepping onto the path of suffering instead of the path of Torah.

And all this is because during the ascent he did not work on awareness of the greatness of the Creator; that is, he observed Torah and commandments either for himself or for his environment, out of habit, and not for the sake of the goal.

He forgot that all his actions for attaining the goal and correction, called Torah and commandments, are a wondrous force (Segula), the wondrous property of Torah. A person is not changed by the actions themselves, for there is no actual benefit or real influence in them, as those who received improper education believe. They think that through these actions they are accomplishing something and earning something.

It is no coincidence that these actions are called the “wondrous force of Torah and commandments.” Ultimately, all we must achieve through them is to draw the light that reforms, whose wondrous power lies in its ability to correct us. This light comes through study from the proper books, with the proper intention, in an ever more properly directed group striving toward the goal.
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From the Daily Kabbalah Lesson 5/22/26, Rabash, Letter 59

Question: How can I see bestowal in the desires I must work with daily?

Answer: It seems to us that our current desires to bestow will accompany us in the future. However, we may be mistaken.

It may be that desires that seem corrected to us are not really related to spirituality, that they are merely desires to bestow on the human level. In desires that seem completely remote from spirituality, we may actually reveal the Creator and use them to attain the upper world.

Question: What about the intention? How does one use a desire with the correct intention?

Answer: In any desire, there is nothing other than intention.

Question: What about the desires that are vital for survival: food, sleep, sex, etc.? Does this imply that there are desires that include something other than intention?

Answer: Desires that contain an element unrelated to intention are desires necessary to maintain our existence. Even in this world, why do I want to have more than bread and water? These are the natural needs of the body.

What does our body actually require? A room temperature above 20 degrees Celsius, a specific caloric intake, some additional flavors, and that is it. A wife, children, and everything that my body would naturally need. However, demands that exceed this basic level arise in me based on intention. These additional desires are formed in me, as a human being, relative to inanimate, vegetative, and animal level.

In every state, you have to clarify your attitude toward your own desire. The best thing you can do is to connect the unfolding reality (the picture of what is happening) directly to the Creator. This will bring some measure of clarity to the situation for you.
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From the Daily Kabbalah Lesson 5/14/26, Rabash, “What Is, ‘If a Woman Inseminates First, She Delivers a Male Child,’ in the Work?”

Comment: We say that a person should annul himself like an ox to the burden and a donkey to the load.

My Response: Working “like an ox to the burden and a donkey to the load” does not mean seeing oneself as inferior to the Creator and wanting to change one’s nature to the nature of the Creator. I resolve this issue based on my egoism, that I should act like this.

True free choice lies in wanting to receive advice on how to accomplish this through faith above reason. After all since you do not know how to bring this about! We supposedly have freedom of choice in this. That is exactly what is meant by: “Strengthen yourself on the path.”

In the “The Introduction to the Study of the Ten Sefirot” it is written that the Creator puts a person’s hand on a good fate and says: “Take this for yourself.” He is not telling you to change the bad for the good. A person naturally chooses the good; there is no room for a choice here.

Every creation, whether inanimate, vegetative, animal, or human, chooses good instead of the bad. But this is not called a choice because nature forces him to do so even before he thinks or says anything. This happens automatically. There is no place for any decision-making.

For example, a chemist checks the interaction of two materials, how they connect to each other and what happens as a result of the reaction between them. Egoism is at the heart of all these interactions. When two materials interact, eventually a third one is produced. Is there any room for free choice in this? The chemist simply states the laws that already exist in the nature of the materials themselves.

The same laws apply to our material, the inanimate, vegetative, animate, and human parts of us. This means that the same laws apply to thoughts, desires, properties, and sensations—absolutely everything that relates to the human part in us.

So is it worth even mentioning it? After all, it is predetermined. You just feel it, but there is nothing you can do. It works with no connection to you. Pay attention to the position you are sitting in right now. Now you suddenly decide to change your position. Who decides this? Based on what data?

All this is already included within the system, within you. Why would you suddenly start doing something? The biological body acts all the time, or chooses how to act based on the data and materials it consists of.

You are also influenced by the external environment, by a general law that forces materials, thoughts, and desires to connect in a certain way. This law determines how data is processed.

This whole structure is called the desire to enjoy. You can call it “man or animal.” Our nature is not taken into account at all. Stop paying attention to it. We must finally understand that this is all our nature, and there is no need to analyze it at all.

These are exact laws the Creator initially established. If you want to get into these laws, you will gather in your baggage only various sciences of our world: psychology, medicine, chemistry, etc.

At all levels we explore our nature, the structure of the desire to receive. With the help of science we can accurately and correctly verify it. But what does it give us? This does not change anything, but we only see that the Creator created this desire this way. He created it! And then what? By these actions, we cannot get out of the desire to receive nor correct it.

There is nothing we can do except to state the facts as there is a desire to receive in all its manifestations, properties, and variations. Cooling produces one reaction, heating another, and creating pressure makes a third reaction.

The same law applies to thought processes and desires. Leave this desire to receive alone. It is not in our power to change it. We can only trace its laws.
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From the Daily Kabbalah Lesson 5/4/26, Rabash, “What Is Heaviness of the Head in the Work? ”

Question: How can I unite with an external Kli, one that lies outside of me? What do we experience when we do this?

Answer: We are not able to connect with the Creator because of His concealment. Even if His presence were not concealed from us, we still would not be able to do this because the nature of our will to receive will not allow us to perform actions with an intention for the sake of bestowal.

However, I have the possibility to unite with my friends. We do not even understand how skillfully this world is arranged and adapted precisely for work in society. The structure of our world is such that from the root we are led to this work.

I have the inclinations called envy, lust, and the pursuit of honor. Through these inherent traits I come to a true clarification of desire and intention. That is, the will to receive has three forces: envy, lust, and thirst for honor. With the help of these forces, relationships arise between a person and those around him; he begins to unite with those outside of him, to receive from them.

These same channels allow a person to determine where he himself and his friends are relative to his ego. I strive for the spiritual, and that is precisely why I should place myself into a society of like‑minded people, to remain in close proximity to other people.

This realization penetrates our consciousness very slowly. Years can pass before a person begins to understand that the solution to the problem lies in this, that this is where the stumbling block is. For years I heard and read about the importance of the group, and despite this, I perceived the work in society as something secondary. I simply could not do anything about it. Now I understand that in fact this really is important, that it is precisely the group that is the key to the spiritual.

I can write a thousand times: “The key to the spiritual is the friend; the key to the spiritual is the friend.” It will not help. It simply will not help. Only after many events and states pass will the feeling of the importance of the group begin to manifest not only in the mind, but also in the heart.
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From the Daily Kabbalah Lesson 5/14/26, Rabash, “What Is, ‘If a Woman Inseminates First, She Delivers a Male Child,’ in the Work?”

What is prayer? My desire must become included in the upper one. But for now, I am not yet within Him. I can be heard by Him if I raise my Hisaron to Him. The raising of one’s need to the Creator is called performing an action in faith above reason.

I take my desire from the degree I presently stand on and raise it to the higher degree. How is this action performed? It is completely opposite to how we imagine it.

To the extent that my state appears absolutely hopeless to me, I must see only one conclusion in it —that only the Creator can help me.

This is not a logical transition. Through logic, our intellect cannot transfer us from the corporeal world into the spiritual world.

There is a gap between these two worlds. Only when we receive a Masach (screen), a spiritual vessel, an intention for the sake of bestowal, and complete detachment from our own feelings and reason, can my desire become included in the higher degree as a prayer.
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From the Daily Kabbalah Lesson 5/4/26, Rabash, “What Is Heaviness of the Head in the Work?”

The correct desire (Hisaron) is built through invested efforts, even if initially a person has no desire for spirituality. The main issue is not even the absence of such a need. Perhaps the desire exists, but it is still incorrect, not directed toward the one true goal to which we must aspire. However, if a person works and invests effort, everything gradually changes.

If he gives his strength, but receives nothing in return, if he constantly exerts efforts, yet again and again remains with nothing, without any reward, then from one time to the next the nature of his work changes. And the nature of the lack of response to his efforts also changes, until he feels the correct Hisaron for the correct goal. This is called the formation of MAN within him.

At first, a person supposedly “aspires to spirituality” because he still does not know what he is truly drawn to or what spirituality actually is. Therefore, his aspiration is very general, undefined, and unclear. He is tossed from one state to another, from one thought to another. He tries to connect concepts such as spirituality and corporeality now with one thing, now with another, and his understanding of both spirituality and corporeality constantly changes.

And so gradually, through this instability, through the inability to hold onto any stable state, and through efforts, as it is said, “Whatever is in your power to do, that do,” a person performs a certain work, and then many things begin to clarify.

He acquires a more precise perception of such concepts as “altruism” and “bestowal,” which do not belong to our world but exist above it. By connecting these concepts with bestowal to the Creator, he understands that this quality is opposite to the nature embedded within him.

Previously, he was completely unaware of all these things. He was not troubled by the fact that the quality of bestowal contradicts his nature. He thought it was possible to desire spirituality while remaining exactly as he was. He simply wanted spirituality, nothing more. He still did not connect spirituality with the nature of selfless bestowal, which is opposite to human nature.

But as he continues working, his understanding gradually changes until his Hisaron takes on the correct form. Years may pass before the correct prayer, MAN, is formed within him; only then will he undoubtedly receive the correct answer (response) from above. The upper one will raise him to a higher degree, “on the wings of eagles.”

Then the person completes the preparatory period, becomes similar in qualities to the AHP of the upper one, and his Kli raises MAN. From that point onward, he already performs spiritual actions.

But all the time during which he invested effort, energy, and thought in order to attain spirituality was not time wasted. This period was necessary for him in order to clarify what he should aspire to and what he should truly desire.
[356867]
From the Daily Kabbalah Lesson 5/19/26, Rabash, “The Difference Between Charity and Gift”

What motivates us to seek the desire to bestow? It is the surrounding light. There is no other way. We have only two forces: the desire to receive and the light opposite it. Do not look for any additional details.

We are just unwilling to agree with it. We do not understand it because we are only a desire to receive; it is our nature. If we had even a small fraction of the qualities of the Creator, everything would fall into place. We would gain an understanding of the system of spiritual development. Otherwise, it is unclear because we lack the force of bestowal.

Question: How can I strive for spirituality if I have no idea of the upper world? What example should I use?

Answer: You have no example. Only based on proper work in a group, studying, disseminating, and working with friends will you gradually build up some kind of an idea of spirituality, which will constantly undergo changes, improve, and approach the truth.

What is spirituality? With each state, the answer to this question will be ever more accurate. Sometimes, there can be extremely drastic changes in our understanding of spirituality. You will literally feel a turnaround in your understanding of the upper world: “So, this is not it at all! My ideas about spirituality were completely wrong!”

Some people are already familiar with such states. Such is the process.
[356853]
From the Daily Kabbalah Lesson 5/14/26, Rabash, “What Is, “If a Woman Inseminates First, She Delivers a Male Child,” in the Work?”

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