In the article “Concerning the Reward of the Receivers,” Rabash writes that there are prohibited things; permitted things that cannot be received for the sake of bestowal but are necessary; and also, things received through the fulfillment of commandments that cannot be received for the sake of bestowal.

In addition, there are permitted things and things received through commandments that can be received for the sake of bestowal. According to the level of performance, a person receives a reward.

And what is this reward? Reward means performing the action in the most optimal way, through which a person attains equivalence of form. Why, then, do they not say that equivalence of form is the goal, but rather say that the goal is reception for the sake of bestowal? Because the result does not depend on us. The result comes from the law of the Creator, whereas the action depends on us.

This is similar to how Rabash explains the question of love: How can one force oneself to love the Creator, or to “love your neighbor as yourself,” when we cannot interfere in this? How can I force my heart to love someone?

In our world, this can be achieved through effort—when I invest myself in someone, give to them, care for them. This is clearly seen in the example of people who take a child to raise, and the child becomes completely their own, because they invest in him.

Before they invested in him, they felt no love for him at all—neither natural, instinctive love, nor love above nature. But after they invested a part of themselves in him, he becomes very important to them, because it is that part of themselves in him that they love, and from this love for the child is born.

So, it is with us as well: When we are in the desire to receive and transfer it to someone else, a connection is created between us. And in spirituality, when we want to love someone who is completely foreign to us, for the sake of bestowal (not for the sake of receiving, for then we are speaking of an animal feeling), this is a different law, as it is said: “Love the Lord your God.”
[351728]
From Daily Kabbalah Lesson 1/8/26, Rabash “Concerning the Reward of the Receivers”

Related Material:
Practice Love For The Creator
The Reward Is Working for the Creator
“And You Shall Love The Lord”

Our correction in relation to bestowal should be directed not toward our neighbor, but toward correcting our connection with the Creator. That is then it will become truly good for your neighbor, because in fact, what exists in the world comes from the Creator.

But if you want to change the state of this world, you must change what comes to them from the Creator. And that can be done only if you bestow to Him. And to the extent that you bestow better, He will not have to affect the world in a worse way.

You can come to this through society, when you bestow to your friends, and they bestow to you, you create a group, and just as at the end of correction on the spiritual level you unite in souls, so you try to unite here, in the spiritual task, that is, actually rise to that level.

By this you evoke the surrounding light into our world and thereby oblige the Creator to give more light to this world.
[351690]
From the Daily Kabbalah Lesson 1/7/26, Rabash, “Concerning Fear and Joy”

The ordinary understanding of joy and awe stems from our natural qualities, those with which we are born. We are born with the quality of the desire to receive; that is, all our thoughts, intentions, desires, and passions are directed toward how to fill ourselves.

This is the very first form of the desire to receive. The true desire to receive that exists in each of us is far greater than what we currently feel. It has been reduced to a minimal level, called “our world,” or “this world” (Olam HaZeh), so that we may, by our own efforts, add a screen (Masach) to it, an intention for the sake of bestowal.

As soon as we are able to add a screen for the sake of bestowal to this small desire, greater desires will come. Therefore, each time we ascend from degree to degree, we find ourselves within a desire to receive for the sake of receiving. Then we discern the evil within it, wish to correct it for the sake of bestowal, ask for strength from above, add an intention for the sake of bestowal to it, and receive fulfillment.

There is no other path. Of course, one may ask why we weren’t born with an intention for the sake of bestowal? Why must we ourselves search for the way to attain it, and how to add it to the desire to receive? Why must we do this independently?

The answer is simple. Intention cannot come from above, because it concerns our attitude toward the giver; otherwise, it would not be for the sake of bestowal. It must originate from us.

Therefore, we are given only the desire to receive and, alongside it, the opposite intention, to fill ourselves. First, we must neutralize them, not use them at all, and then transform this into bestowal.

The correction in which I neutralize my desires and reach a state where I do not want to use them at all is called “correction by restriction” (Tzimtzum). After that, I begin to work truly, for the sake of bestowal to the Creator. And if I had not done this independently, it would not be called bestowal and I would not feel it. Then the pleasure received would remain merely the smallest pleasure, the one that in our world is called a tiny candle (Ner Dakik), which can be received for the sake of receiving.
[351682]
From the Daily Kabbalah Lesson 1/7/26, Rabash, “Concerning Fear and Joy”

The mechanism of entering the upper world is the mechanism where a person builds a screen for oneself, explores oneself, studies one’s egoistic nature, and gradually changes it into an altruistic one. At the same time, they do not disconnect from others; on the contrary, they draw them to themselves, and include them within themselves, just as a mother includes the desires and the entire essence of her child within herself.

In the same way, each of us must include all of humanity within ourselves because this is how we expand ourselves.

I only have a point, an embryo of contact with everyone else, and I can expand like a womb expands when a fetus develops inside it. In its normal state, the womb is, say, the size of a small pear, and as it expands it becomes like a huge soccer ball.

That is how my embryonic soul represents a point, called “the point in the heart.” As I accept others into myself, they enter this point, and it begins to expand, to swell, and turn into a womb, into my AHP, which includes everyone, up to all of humanity, or at least the small group of like‑minded people with whom we work in this way, each relative to the others like a womb.

Thus I begin to perceive all of humanity within myself (not somewhere outside, abstractly, but precisely inside myself) and to relate to it as to the most precious thing within me, like the organism of a mother that is set up to devote itself solely to the development of the fetus.

This is the basis of correcting egoism—including all others within yourself as your most precious integral part, and working on it. In doing so, you completely replace the introverted perception of the world with an extroverted one. In truth, it is not really extroverted, but it is called so because it is connected with others. But these “others” are no longer others. They are already the closest, most precious part of you.

When we reach such a state, we see that all of creation, all of nature, is absolutely one single whole, and there is no life and death, no transition from one state to another, everything is eternal and perfect. A person rises above all limitations of time, space, movement, life, and death; everything disappears. He clearly enters an entirely different dimension.

At the same time, until the very last moment, this world does not disappear; you continue to exist in it physically. And only when absolutely all souls, that is, all people, change their attitude, their nature, to a single love, a single inclusion in each other, then all the worlds and our world as well, that is, the entire illusion of existence in our egoistic dimension, will gradually disappear because it is given to us only so that we would perform this work upon ourselves.

We were deliberately, artificially pulled out of a unified state, separated, given an awareness of “self,” so that now, through our own efforts, we could gather again. Today humanity is entering a stage in which our nature, our earthly existence, this little world and our sensation in it will push us out, like labor pains, into the higher dimension, and force us to enter it through our problems.

We have no idea at all what is happening in the world. The ecological upheavals will be such! And you cannot do anything against them. It is they that will bring humanity to the necessity of uniting against a common enemy, nature.

This nature will reveal itself when we all must unite. There are no Arabs and Jews here, no Russians and Americans, no Africans and Europeans! Here all of us are tiny little humans against a huge nature.

And then we will see that this nature has its own form, its own plan, its own intention, its own brain, its own mind. And therefore it addresses us in this way on purpose and teaches us to become wiser. In this way it will force us to become connected with one another and to unravel the riddle of why it acts this way. We will discover in it a cause‑and‑effect influence upon us, a sense of rationality. Let’s not place ourselves above it. Who are we? Little bugs. We will see that we exist within a vast mind that compels us to grow gradually.

Therefore all environmental shifts inspire great hope for imminent positive changes in human society.
The Creator will force us to come closer through the pressure of the surrounding nature, and will compel us in some way to seek interaction and mutual assistance.
[351396]
From KabTV’s “I Got a Call. Kabbalah and LSD” 10/1/10

What is the connection between us? To the extent that we have a connection with one another and we safeguard it, then from within this connection we connect with someone from the outside. Moreover, it may be that only one of us connects with someone external, but he does it from within the connection that the entire group created.

To connect from within the connection between the friends means that each friend feels himself this way, presents himself as a representative of the whole group, and connects with someone as the entire group.

Question: What does it mean that I feel myself as the entire group?

Answer: These are already inner sensations. But if there is a connection between the friends in the group, then in each of them, instead of his “I,” there is the notion of “the group,” and the “I” is erased. If the “I” is erased and instead “the group” appears, then with this quality, which is called “the group,” he connects with someone external.
[351827]
From the Daily Kabbalah Lesson 1/7/26, Rabash “Concerning Fear and Joy”

The Creator created the desire to receive pleasure, whose fulfillment is the Creator Himself. And if the desire were to feel the Creator, we would feel good; that is, we would receive pleasure. So what is it that we lack? We lack a true desire. Because the desire created by the Creator is not a true one; that is, the creature does not feel this desire as its own.

So how can a true desire appear within the creature? How can we compel ourselves to seek a desire that did not previously exist within us? This is possible only from the opposite direction. The Creator created the desire and gave it to the creature. And now, from these two components—from the desire and the light—the creature must build a new desire.

It turns out that the creature seemingly “creates,” builds itself from zero, from this world to the world of Infinity. That is why a person is called a creature. But until he gives birth to his new desire, he is not yet called a creature, and this is simply nature: still, vegetative, animate, and human. All of this is nature, created by the expansion from above downward.

And the ascent from below upward is the development of the desire toward the spiritual, toward the Creator, that is, a desire that previously did not exist at all within the creature. This new desire is born only now, from a person’s work of clarification between his point in the heart and his natural, instinctive desire, that is, between the light and the darkness.

The surrounding light helps us clarify the essence of the collision between these two entities within us: light and darkness, the spiritual point in the heart and our egoistic nature. And if we conclude that spirituality is more important than corporeality, and we choose spirituality from between these two, then this is already a desire that did not exist before. It is precisely this that is called a creature.

We need to work only on this new desire. And all the other desires that originally existed within us (still, vegetative, animate, human), that is, desires for pleasures, wealth, power, knowledge, this is simply nature, which does not require correction.

We are not required to earn money for the sake of bestowal to the Creator, to strive for power for His sake, or to study sciences for His sake. One must direct only the desire that is above all these material desires toward the Creator, the desire for spirituality.

The wisdom of Kabbalah does not deal with correcting human character, because this relates to animate qualities. One person is born hot-tempered, another phlegmatic; neither one nor the other needs correction, nor is it possible. What must be corrected is only the attitude toward the Creator, that is, the new desire that is born in the ascent from below upward.

This desire is called true desire. It is not given by the Creator by nature; rather, the creature itself gives birth to it from the collision of thoughts, contradictions, doubts, and its own lack of understanding.

This desire is born through a person’s efforts from three components:

• the spiritual spark implanted in us, called the point in the heart;
• the heart itself, that is, our egoism, our entire nature;
• the surrounding light that illuminates us.

If not for the surrounding light, which we draw through study in a group, we would not be able to clarify this desire and give birth to it each time on ever higher degrees.

We increasingly strive for spirituality, but for ourselves. And only when this egoistic desire for spirituality fills a person’s entire being, that is, when it outweighs all of a person’s natural desires for pleasures, wealth, power, knowledge, and suppresses them so that a person lives by one aspiration alone: for spirituality, for the Creator, which is called “losing sleep,” then he receives correction by the screen: the first corrected desire in his soul.

The main thing is to care for the correct desire. For now, it does not matter whether it is for oneself or for bestowal, only that it does not clothe itself in the garments of this world, but is directed upward. And then we will receive an answer upon it.
[351557]
From the Daily Kabbalah Lesson 1/5/26, Rabash, Article 11, “A Real Prayer Is over a Real Deficiency”

Question: How will society be transformed when Kabbalah is used correctly? How will it be expressed internally and externally?

Answer: First of all, all mass media should change their direction in a single decision of the majority of countries. Everything should be aimed at explaining to the masses that only our unity will save the world and restore nature’s positive influence on us.

The mass media is a system that can be rapidly changed for the benefit of the global community, and thus reverse the direction of our development.

We will immediately see positive effects across everything: health, end of terror, weather conditions, society, and more. You will suddenly see that everything calms down, balances out, and becomes peaceful: children’s relationships with their parents, problems with the younger generation, everything instantly calms in each of these manifestations. Enormous egoism, great evil, and resistance to each other suddenly disappear. It is not that angels will walk on earth, no; people are beginning to understand this system, become imbued with it, and feel they can rise above death.

This is what we need to show humanity: “You have the opportunity to rise above death, to achieve a sense of eternity and perfection! This is what is offered to you in addition to life on this earth, which will become truly heavenly, unlike going outside and not knowing if you will return or whether you will have anything to breathe tomorrow.”
[351426]
From KabTV’s “I Got A Call. Rise above death” 10/1/10

Question: Was Ancient Rome, or more precisely, were the Romans Italians?

Answer: No, of course not. Rome was an ancient civilization that gradually dissolved and disappeared. As is usually the case, any civilization that begins to expand outward and conquer everyone else eventually buries itself.

This is a natural process that constantly repeats itself in the development of humanity. Any conquest leads to the conqueror’s gradual downfall.

This is how expansion takes place. By invading other people’s territories, you inevitably have to develop them, because you yourself want to use them. As you develop them, you begin to perceive them as your own. And they, in turn, begin to influence you and little by little to “kill” you. This is the gradual circulation between conquerors and the conquered. But in the end, it is always the conquered who gradually absorb the conqueror.

For example, this is what happened in the USSR, when they tried to create a single Soviet person. It was a good idea. All the plans of the Soviet authorities were correct, except for the method of correction. They did not have the force to apply this method, because for that one must take the upper force, which alone can change our nature. Not by terror, not by hunger, or by any other methods, but precisely by using the upper force. There are many works about this, both by Marx and by Baal HaSulam.

Nevertheless, all of this ultimately leads to the recognition of evil.

Comment: Still, it seems to me that nothing can be achieved in a totalitarian way anymore.

My Response: Now it is already over, we have passed those stages. Today, everything can be corrected only through Kabbalah. I am simply speaking about the past.

The future is very simple. Today, nature is inevitably driving us forward! No one is capable of doing anything about it. Nature will press on us very clearly, and we will be forced to develop, driven by nature, putting out fires, saving ourselves from floods, tsunamis, volcanoes, from heat, and from everything else.
[351421]
From KabTV’s “I Got a Call. Rise Above Death” 10/1/10

A person must see the friends as parts of his own Kli, which the Creator has gathered for him. He is given the opportunity to carry out this action precisely with those who are next to him, and they truly are the field of his work.

If he connects with them, then each of his friends is like a representative of millions or billions of other people in the world. We do not see this, but when it becomes evident, we will understand that this is indeed the case.

Therefore, we must relate this way to the friends, to the group, to the importance of the gathering of friends. This is exactly what we must demand from ourselves and from the environment we are building.

I must see myself as if I have received everything I have, and I lack nothing. For if I truly realize my connection with the friends according to the rule “love your neighbor,” then I will have a Kli in which, by the law of equivalence of form, the light will immediately appear, and everything will be revealed.

That is, everything depends only on the Kli that I must build. This is the only thing that is placed upon me.
[351824]
From the Daily Kabbalah Lesson 1/11/26, Rabash, “The Agenda of the Assembly – 2”

Question: Can you tell us point by point what the development of the next year will be?

Let’s say that first we come to such an understanding, to such training, then we do this, then that, and so on.

Answer: On the one hand, yes, on the other hand, no.

I have a general understanding of what might be, but it means absolutely nothing, because we are at a completely new stage of development, within a movement that has never existed.

There is an external description, but how it manifests itself in us depends on our freewill, on what these movements will be in their external form: more successful or less, slow or fast, in various forms, styles, sensations.

So I can’t say for sure. I know what should happen mathematically, I know the wording, but it can stretch with all the caveats. Like the “+ C” in an integral. And this “+ C” depending on the level of solving the integral can be anything. Everything depends on our freewill, on our decisions and realizations.
[351459]
From KabTV’s “I Got a Call. 2011” 9/11/10

Question: How can you give children the right direction if they do not want to listen to you at all?

Answer: It only seems that way to you because there is really nothing you can tell them. How can you convince them? With your tattoos, your gadgets? They have all that too. Only something that is above this world will attract them, and nothing else. Look how many young people are coming to lectures and Kabbalah lessons; look how they are drawn to it.

Comment: But I am talking about small children who grow up in our community. It seems to me that Kabbalah does not interest them at all, and they are just obliged to stay in this environment.

My Response: Go to their classes and see how they think and reason. They just do not fit into your rigid mentality. For them you are a dinosaur, you cannot understand them. And I cannot either.

But we need to understand them. There is no other detector here except if a child of fifteen to seventeen years of age stays here and does not go to any other community. This environment is the most suitable for him. 

Have you ever seen sixteen-year-old boys sitting next to their fathers, organizing groups similar to those their fathers are in? This existed a few hundred years ago when we were on a primitive level of development. But now, after the turning point that we went through in the twentieth century, look what is happening.

But the goal is different now. Back then it was just an animal imitation of parents: father is a blacksmith, I will be a blacksmith too; father is a farmer, I will be a farmer, and so on. But now it is different. My father is engaged in spirituality, and I am too because in principle, I cannot find anything else. Would you be able to keep these sixteen-year-old boys next to you if they were not interested? No one could. It is obvious that they come by themselves and sit next to their fathers.

For me, this is clear proof that the example we set for them and the material we give them truly stand above the entire nature of man.
[351516]
From KabTV’s “I Got a Call. Children of Israel, Part 1” 10/1/10

Question: Is the aspiration to relate everything to the single force that created everything the correct desire?

Answer: Yes, it is the correct intention. Everything I see around me is a picture of the world deliberately presented to me only so that I may discover the Creator through it.

Question: How will I understand that I have discovered the Creator? Are there any signs?

Answer: Behind all phenomena and objects, you must see the quality of goodness and love that surrounds you.
[233891]
From Kabbalah Lesson in Russian, 5/13/18

Striving for spirituality means striving for connection with all other souls, because this is our spiritual state. It is impossible to imagine spirituality outside of this action. All other depictions and states we can imagine are not spiritual.

As it is written, “Love your neighbor as yourself” is a great rule of the Torah. This is the building of a vessel into which the light, the Torah, and the Creator can surely enter.

In the article “The Agenda of the Assembly,” Rabash outlines the expectations one should have when coming to the group, as well as the thoughts he should have, and the outcome he aims to achieve from the meeting. All desires, all the greatness one feels, he must “plant” in the soil of the group so it bears fruit. Therefore, we must ensure that the meeting of friends provides strength for all other hours of the day and week.

The greatness one feels for the group leads to praise of the group and to praise and greatness of the Creator. A person should leave a group meeting with the sense that he has gained the strength that will help him achieve the goal of creation.

A person has no source of strength other than the group. He must work on building his Kli, and his Kli must necessarily include all other souls.
[351820]
From the Daily Kabbalah Lesson 1/11/26, Rabash “The Agenda of the Assembly – 2”

Question: If I choose a friend based on the measure of the greatness of the goal that he gives me, can I rely on him along the way?

Answer: We unite together according to only one criterion—the degree to which we understand each other in the desire to merge with the Creator. I have no demands toward you. I choose you despite your appearance, education, and everything else.

I choose the group solely according to their desire for the Creator. This desire also has various external expressions. If we ignore them and consider only the pure desire for the Creator, can they all be the same for me? No!

In fact, each person has a certain character that manifests outwardly in different ways. One expresses himself more calmly, another frivolously, a third with anger, a fourth in joy and even with laughter.

But I should find such friends in whom there is not only a yearning for the Creator, but in whom it manifests in a form close to me, because I am only beginning to connect with them, at the beginning of the path. I cannot break external stereotypes and see the friend’s warm heart.

That is, the yearning for the Creator and the form in which it is expressed are the two factors in choosing friends.
[351830]
From Daily Kabbalah Lesson 1/11/26, Rabash, “The Agenda of the Assembly – 2”

If a person studies the science of Kabbalah correctly, he begins to receive continuous pleasure, moves from victory to victory, ascends the steps of spiritual elevation, and gains ever greater Hisaron.

He corrects it more and more with the intention to bestow and fills it more and more. Even more Hisaron, more intention to give, more filling, and so one progresses to unlimited fulfillment, which is called the final correction (Gmar Tikkun).

But Gmar Tikkun does not mean we completed everything. There can be no constant bestowal. Bestowal must constantly increase; otherwise, it is not giving. Therefore, a person gradually reaches a state called Ein Sof, infinity, when he has no limitations on his ability to continually increase his Kelim with intentions and filling.

Then a person reaches what is called the real, true awe. This awe comes from the concern of whether he can bestow, that is, to what extent he can take on additional needs, whether he will be able to correct himself through them, add a screen, and receive for the sake of giving. This is the meaning of true awe.

As a result, he receives filling from above—the light of the Torah. This light and awe that fill him, together create a feeling called the joy of the Torah. Of this, it is written that being in joy is a great commandment. After all, a person who has corrected his Kelim, received the filling and the upper light called Torah, reaches joy.
[351678]
From the Daily Kabbalah Lesson 1/7/26, Rabash, Article 23, “Concerning Fear and Joy”

Question: How can I check that, while advancing toward the Creator, I am not mistaken in how I imagine Him?

Answer: The fact that a person gets confused and nothing is clear to him are states that must be overcome. In other words, these are corrections that are indispensable; they must be made one after another along one’s path. Do not try to jump over several degrees at once; in any case, you will not be able to do it.

Advancement is possible only gradually, like ascending stairs, one step after another. This takes years because the path we traverse before the Machsom returns, repeats itself after the Machsom, and so on until complete adhesion with the Creator. We study that the same transgressions and mistakes as a result of double and single concealment later turn into commandments, and then lead to eternal love.

Allow yourself to absorb these things. Without including all the particulars and details that exist in you before the Machsom, you will not cross it. They will be necessary later.

This does not mean that we must try to skip all the intermediate states. A “jump” means to make an effort, to go through it quickly, because speed depends on us. We can only apply efforts to advance even faster, because the speed is in our hands.
[351780]
From the Daily Kabbalah Lesson 1/8/26, Rabash, Article 32, “Concerning the Reward of the Receivers”

How can we imagine what bestowal is? You have a group. When you are in it, you are told that loving your friends will lead you to love the Creator. Bestowing to your friends will lead to giving to the Creator.

Why? Because when you act among them as if you are actually on the level of souls, in final correction, you attract the surrounding light from the upper world (Ohr Makif) to yourself.

The upper, that is, the higher degree, called the “upper Partzuf,” shows a person a glimpse of bestowal in a form it exists at a higher level. It manifests in two stages. First, the upper shows you a little of the light in it, of the pleasure in it. If you are inspired by it, want it, are drawn to it, we call it ascent.

After that, it brings you descent and gives you a slight sense of its Kelim. And what are its Kelim? Its Kelim are for the sake of bestowal.

These two kinds of impressions of the upper, give you two extremes. What kind of light is there? Suppose there is light there, but that is not exactly what is there. And what kind of Kli is there? Then you realize how much you love the light, and how much you dislike that Kli.

Between these two extremes, through study and effort, a person performs a series of actions and arrives at a state in which he attains the upper.
[351686]
From the Daily Kabbalah Lesson 1/7/26, Rabash “Concerning Fear and Joy”

Related Material:
Bestowal—a Special Perception of the World
Returning To Bestowal
Faith Is A Vessel Of Bestowal

Question: What are the permitted things, the forbidden things, the commandments, and the necessary actions for us in the preparation period?

Answer: Forbidden actions are those that can distance us from attaining the true goal: hatred toward a friend, laziness in the group, neglect of our duties, neglect of the greatness of the Creator, the greatness of the group, that is, everything that can be very important for us and is our support, something we must hold on to. This is forbidden because it throws a person in the opposite direction from attaining the goal.

Commandments are what the Kabbalists have prescribed for us. It is even better not to say commandments, but advice. If you want to attain the goal, you must do such-and-such. What does it mean, “you must”? The Kabbalists do not command you; they explain that this is how reality is arranged; this is how the law works. The general law of reality is if you want to enter the spiritual world, you must live according to certain laws.

Here there is no such thing as simply someone’s desire, or the Creator’s, or the Kabbalist who teaches us, or an angel who opens the entrance for you. In spirituality, it doesn’t work like that.

Actions on different levels, with different intentions, and even physical actions of the body that help you in attaining the spiritual goal for the sake of bestowal, are called commandments or advice (Eitzot). By following this advice, you can attain spiritual qualities, and then they will already be called decrees (Pkudim).

All commandments, in principle, are divided into two parts: the part in which you try to come to a spiritual quality, and when you internally acquire it, it becomes yours. You are already consist of it, and then more, and more.

These things are commanded to us. They are surely worth performing, just as it is not worth doing anything that distances you from fulfilling the spiritual laws.
[351769]
From the Daily Kabbalah Lesson 1/8/26, Rabash “Concerning the Reward of the Receivers”

Related Material:
Forbidden = Impossible
“You Shall Not Steal”
Approaching The Light

There are recommendations that are neither forbidden nor permitted. It is precisely there, as Baal HaSulam writes, that the battlefield lies between holiness (Kedusha) and the impure forces (Sitra Achra).

We don’t quite distinguish this yet, but after a person determines what is Klipa and what is holiness for himself, he checks: I do not do these things because there is a screen against them, and these things I perform because I already have clear intentions.

He discovers that within him there is something that cannot be divided and assigned to a specific part. It is neither the Creator’s quality, nor the quality opposite to Him, creation, Klipa. But what else exists in reality besides this? For there are the Creator’s qualities and their imprint, the qualities of creation.

So what is there between them that would not belong to one or the other? In the middle is the free choice of a person. This does not mean that there are some additional desires that the Creator created that supposedly do not belong either to Him or to what is opposite to Him.

In the choice between holiness and Klipa there are such things where you are free to do what you want, without any negative result for yourself. And there it is truly a choice.
[351772]
From the Daily Kabbalah Lesson 1/8/26, Rabash “Concerning the Reward of the Receivers”

Related Material:
Difference Between Klipa And Holiness
Awakening to Enter Holiness
Between Holiness and Impurity

It is said: “‘I have created the evil inclination, and I created the means for its correction, in which the light that returns to the source is hidden.”  From this it is clear that nothing can be achieved on one’s own, but only through a request, through prayer.

The striving to move toward the intention to bestow, for the benefit of others, even if it is not sincere and even if it completely contrary to the desires that currently rule us, is called prayer, or the raising of MAN.

We have received a tiny spark of spirituality, and in order to break through the boundary of the spiritual world and enter the second part of reality, we lack only the desire. Therefore, all our prayers are solely for one thing: to acquire desire.

But there are states when a person desires nothing at all. One must understand that this, too, is a state given to us from above and not merely our laziness or indifference. A person is a kind of “black box” awakened by signals from above. The light that acts on our material, on the desire to be attuned, awakens it more or less, or leaves it completely indifferent.

Depending on this, we awaken and reach out, like a flower toward sunlight or rain, or we wither and fall, without receiving vital forces. Therefore, if there is no strength or desire for spiritual work, one must understand that just as at one time you received inspiration from above and rushed forward, burned with zeal, and worked, the desire is also taken away from above.

This state is given intentionally and measured precisely according to each person’s individual qualities and preparation in order to create a place for prayer for you. And you must try, with the help of the group, the books, the teacher, and the environment, to mobilize all your strength for a request.

Prayer is born from powerlessness, from lack of desire, or, on the contrary, from an intense longing, it does not matter how; all of these are conditions given from above. Likewise, from above our environment is arranged for us: a group, a teacher, books. And we, through joint study and the group, must find the light that will return us to the source.

When we study together, this is the very time for prayer. For we are then in connection with the higher system, with Malchut and Zeir Anpin of the world of Atzilut, that is, with the Creator and His Shechina. We become included in them, not each one individually, but all together, and thus give birth to a collective prayer. And through this we demand and draw to ourselves the power of change.
[37156]
From the Daily Kabbalah Lesson 3/6/11, Rabash “What Does It Mean that Charity to the Poor Makes the Holy Name, in the Work?”

Related Material:
Break Through Into the Anti-World
Love Is the Reward
How To Build A Passageway Into The Upper World