Adhering to the Creator is not a problem. There are many who do this both among Jews and among other peoples of the world. It is similar to intoxication.

Or, on the contrary, immerse yourself completely in reality and do not want to see anything. To drown entirely in the corporeal world or disconnect from it, that is all that people do: either drugs or limiting themselves to corporeal reality. And it is not a problem to remain in one of them, either in the first state or in the second.

The middle point between them cannot exist in a person if he does not grasp the principle of faith above reason at every moment. Otherwise, it is impossible, because based on his nature, a person immediately begins to lean in one direction or the other. By itself, this point does not exist in nature. Why?

Imagine that we have to ascend to a higher degree and remain on it with our Hisaron that we had on the previous degree. Is it possible? How can the Hisaron of the lower be integrated into the upper? This is incomprehensible according to what we study in Kabbalah. It is logical when the lower qualities are on the lower degree and the higher ones are on the higher degree.

How can such a situation arise when the lower one ascends to the higher degree? It is only if he becomes similar to it. But to remain with one’s lower desire in the higher object, that is in contradiction to the higher, that is unrealistic.

Therefore, we run away from this state; it is impossible to remain in it even for a moment. This will be possible only if a special force called faith above reason is present.
[356344]
From the Daily Kabbalah Lesson 5/4/26, Rabash, “What Is Heaviness of the Head in the Work? ”

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When all of us, “as one man with one heart,” move toward the goal, and the group has truly prepared itself for such a state, this immediately leads to the receiving of the Torah. Naturally, before this there must be recognition of evil. Although recognition of evil will continue afterward as well, from that point the spiritual degrees begin.

A program called the desire to receive is embedded within us. What can we do? We can only accelerate its action. The program is already present; that is, egoism itself is already a program. We only need to set its frequency, like in a computer.

This is all that we must do in our work. We need additional speed, through which we move from the path of suffering to the path of Torah. It is precisely this speed that we attain. And the larger the group, the better. As it is said: “In the multitude of the people is the King’s glory.”

As a rule, egoism works within us according to the system of values of “for one’s own benefit and for reward.” I myself do not change my program. But if I see that spiritual pleasures are more important than material ones, then I understand that I need spirituality, though this may take more time.

Suppose I am sitting in front of a computer, and I must type something. My problem is simply to press the keys. Therefore, either I must initially wish to acquire some force that will help me press the keys, or I will be pushed from behind by blows—just as, for example, my mother used to shout at me when I was a child and I did not want to do something, and then I would begin doing it with increasing speed.

That is, I cannot escape this path. I will still have to press those keys. It is simply that if a person is foolish, they go by the path of suffering. But I will never be able to press a key without recognizing that it is important, that it is good. Even if no one compelled me toward such an action, I myself would eventually come to feel that it is necessary.
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From the Daily Kabbalah Lesson 4/19/26, Rabash, “Moses Went”

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Question: What kind of honors can one use to pull oneself toward the goal?

Answer: We are talking about honors directed not at us but at the greatness of the Creator in order to raise the importance of the goal, the greatness of the Creator above one’s own ambition and vanity, which constantly strive to fulfill one’s innate desire to receive. They can be satisfied by a group honoring me, and I can also satisfy my own vanity.

If, instead of filling myself with various forms of honors in this world or the next, instead of fears for myself or my children or worries for the present or the future, I have a fear whether I have filled the Creator with the intention to bestow and I begin to pay homage to the greatness of the Creator, to the glory of heaven, then the greatness of the Creator will become more important than my self-love.

It is not that the Creator needs such adoration from me, but it gives me the opportunity to step out of my Kelim (vessels) and start thinking about giving. When I think about bestowal, the whole spiritual world passes through me, and I become one with it.

On the part of the Creator, His intention to please His creatures can only be realized in such a way that if I want to fill myself, I must first fill Him. If I fill myself first, then both pleasure and desires immediately disappear, as a result of which I find myself empty again.

In order to give the creation the opportunity to be infinitely and eternally filled, that is, to give us a sense of the eternity of our existence, the Creator has prepared His Kli, His need, for us as if He needs our attention and enjoys what we give Him.

Thus, working in the mode of bestowal, I begin to enjoy giving pleasure to the Creator, and the more I give to Him, the more I enjoy. This process can be continuous and last forever; this is called eternal life.
[355617]
From the Daily Kabbalah Lesson 4/17/26, Rabash, “What Is the Difference between Law and Judgment in the Work?”

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What is an extra effort? It is applying an effort that is sufficient for you to be given a greater Kli and then it becomes possible to receive fulfillment. But how can I know that? That is why it is called work above reason.

I have no ability to work with any kind of control over this. Moreover, what does it mean that I can evaluate my work? After all, I am supposed to work without any reward, without any criticism, without anything.

If I want to rise to a higher degree, then I must now exert efforts without asking for any payment for it, simply give everything to everyone. Why? Because I want to ascend to a higher spiritual degree. So, ascend, do it. But it is impossible.

The surrounding light corrects me to some extent now. It holds me by giving me a certain illumination at a particular spiritual level of life. Now I want to awaken it so that it will send me an even greater force. But first of all, why would I even want this? After all, on a higher degree, I must renounce many things, want less for myself, and give more. How can I do this?

This means that I must once again take some of my egoistic desires and correct them. With what force can I do this? The surrounding light does not yet shine upon me and does not give me these forces. I must first make an effort.

And of course, my efforts are in Lo Lishma. That is, I awaken upon myself an unnatural action that is not embedded in my nature, and I awaken it indirectly. I cannot do it directly. If I could slightly open the tap of the surrounding light so that more of it would come to me, if that were in my power, I would already have acquired bestowing Kelim. But I am not capable of doing that.

So how can I still influence the turning of this tap so that it opens and corrects me more? For this, there are indirect actions that I perform without understanding. I do not even understand what I am doing. I can never cut myself off from my desires.

How can I do this if I am within this nature? Therefore, the work takes place when one “walks through the desert.” There is the concept of “banners” (under which banner one stands), and the Torah portion itself is called Bamidbar (In the Desert). We work in Lo Lishma, and through this, we come to Lishma.
[356194]
From the Daily Kabbalah Lesson 5/2/26, Rabash, “What Are Banners in the Work?”

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