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We see the extent to which a person is dependent on society in everything that society defines. Therefore, our choice lies in finding a suitable environment. I must not be satisfied with just any environment.

In one of his letters, Rabash gives the example of a tailor who finds himself among tailors who are not particularly skilled. If you want to become a true professional, you must be among the best craftsmen.

Suppose you have sewn some item of clothing. If you have done it well, they will tell you so; if you have done it poorly, they will explain in the finest detail what is wrong. In other words, they respect work done perfectly. Among such people, you too will become a specialist and will not tolerate any shortcomings. Everything depends on the environment.

Therefore, if you want to become a skilled craftsman, you need a society that demands precisely this in every respect, and then it will not be difficult for you. All our difficulties, all the problems that arise when we are incapable, lose our way, fight with one another and with our own desire to receive, are caused by the fact that we do not build the environment.

We should not feel any effort in our work if our environment is corrected accordingly, because, by my nature, I will want to do what is accepted in the group. Therefore, being concerned with one’s own spiritual advancement is nonsense, real foolishness. A person must be concerned with establishing the concept of advancement in the group to the degree he needs, and then he will realize it.

We are the direct result of all the desires, thoughts, goals, and the importance that prevail in the group. Therefore, if we are already speaking about correcting the Reshimo, this is accomplished only through working with the environment.

Here we see how correctly all these things are connected within a single topic that you are working on. You work on your attitude toward the group, which is, in essence, your attitude toward the Creator. In response, the environment influences you and awakens you once again to the same work.

In other words, you see that all the beginnings, all the forces, all the prerequisites, and everything that must be revealed at the end are contained in a single topic, and you do not need to scatter your efforts across numerous factors. You have only one factor in which you begin and complete all the work, all the efforts, all the corrections and the fulfillment of the Kelim.
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From the Daily Kabbalah Lesson 9/12/26, Rabash, Notes 882 “Rosh Hashanah”

Question: In what form can I give to the group when I feel that I am becoming detached from it and that I have no common denominator with it? How can I annul myself before the group?

Answer: If you feel that you have no common denominator with the group, examine yourself. Perhaps the group’s goal does not coincide with your goal, and you are in a position to make some correction. Perhaps you should turn to the group and say, “Friends, I think you are getting it wrong.”

You must shape the group: “Buy yourself a friend.” You are obligated to invest effort and build them up so that they influence you. You yourself must awaken this in the group.

Perhaps your friends are not doing the right things; perhaps everyone acts quietly rather than openly, and this does not awaken you. You do not receive a sufficient impression from it. Or perhaps you do not want to be impressed by these things at all but need to be impressed by something else.

If I want to lose weight, I join a weight-loss group. There, they motivate me through all kinds of means of influence: lectures, discussions, films, anything to ensure that I retain a sense of the importance of the idea. And we must do the same thing. For any society outside our framework, this principle is clear. At any company, in any private business, the main question is: How do we inform the whole world that our product is the most necessary and the most important?

If I produce crackers, I want the whole world to eat only my crackers, not meat or fish, only these crackers. And I want everyone to think that they need nothing else. That is, essentially, what occupies the thoughts of a factory manager. And it should be the same for us. This is called external dissemination, as well as internal dissemination within the group.
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From the Daily Kabbalah Lesson 8/18/26, Rabash, “What Are “Blessing” and “Curse” in the Work?”

Question: How can we build a group that will obligate us to advance in the right direction?

Answer: We see that everything depends on the effort a person invests, not in the people he has artificially surrounded himself with, but in that with which he truly integrates.

Sometimes it helps him to choose a few people with whom it is somewhat easier for him to speak and establish a closer connection. However, as we advance and pass through various states, we begin to understand that it is wrong to close ourselves off in some small circle.

The group has no clear boundaries separating what is within it. The group is a spiritual concept, and perhaps I am not even able to see and outline for myself precisely what it consists of.

Ultimately, all the aspirations, desires, understandings, connections with the higher force, and all the joint efforts we make together constitute the concept of the group. Only one thing is missing: for the greatness of the Creator and the greatness of the goal to burn within it so strongly that they obligate everyone, and no one would have any difficulty thinking about this and living by it constantly.
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From the Daily Kabbalah Lesson 9/12/26, Rabash, “Rosh Hashana”

Question: Should we be, in a sense, completely open with one another in the group?

Answer: No, we should not reveal ourselves to one another. Everything depends on how a person internally attunes himself in relation to the group. Externally, the group should only take the qualities we want to attain and cultivate them as something most important.

Then a person who has not acquired them will feel ashamed and afraid of harming the group. He will see that he is lower than the other friends and will want to attain these qualities.

The greatness of the Creator, the greatness of the goal, aspiration toward the goal, contribution to the group, love for one’s neighbor, interest in others—if we cultivate these as the highest values, it will turn out that I will be afraid that these qualities are absent in me, because then the group will despise me.

Everything depends on how the group organizes itself and how a person attunes himself in relation to it. Moreover, he should not do this openly. The group, on the contrary, should speak about the fact that we have such a standard: the greatness of the Creator, the greatness of the group, the greatness of bestowal, the greatness of love.

A person is not obligated to reveal himself to the group: “I am bad, I am uncorrected.” He must feel this within himself, and against this background immediately give the group what it demands of him: the greatness of the goal, and so on.
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From the Daily Kabbalah Lesson 9/9/26, Rabash, “Go Forth from Your Land”

Question: What is this stage of bestowing for the sake of bestowal?

Answer: What kind of pleasure does the desire to receive receive from bestowing? What does bestowal mean to it? How can we attach the intention for the sake of bestowal to the desire to receive?

For this, I must connect myself to someone outside myself, someone external, which, in fact, does not exist for us at all, and we do not understand what it is. In other words, I must connect my desire to receive with someone else’s desire to receive. This someone could be a friend, the group, or the Creator. Then for me, the Creator is as though a desire to receive, because I care about His well-being, which means that He has a desire to receive.

This is how I imagine it, and I take care that this desire to receive experiences pleasure. After all, this is the only way I can understand it! I want Him to enjoy! Then I connect my desire to receive with some external desire, an external need, and live within this external desire. It has become important to me.

It is as though I detach myself from myself to the point that I care only about what is there. Here, we return to the example of a mother and her infant: the infant occupies all her attention. She works to meet its needs and is not concerned about herself at all.

So, what does bestowing for the sake of bestowal mean? It means doing everything that He desires. At the same time, the pleasure I experience is in Him. I bestow, and bestow, while my pleasure is in Him. Receiving for the sake of bestowal, on the other hand, means discovering that I can give Him pleasure only to the extent that I myself experience pleasure! I enjoy, and only then does He enjoy! This is double connection.

When I bestow for the sake of bestowal, I do not experience the pleasures that pass through me; I am simply present within Him. I am constantly working with His need, and this is my pleasure: what is felt there. But when I work with the desire to receive for the sake of bestowal, I must experience pleasure myself, and only to that extent can I feel that He is enjoying Himself. Now our pleasures work together: our needs operate together as one unified need.

Therefore, in Kabbalah, we say that when bestowing for the sake of bestowal, I work with the Aviut of Shoresh, Aleph, and Bet, whereas when receiving for the sake of bestowal, I work with the Aviut of Gimel and Dalet. In other words, when receiving for the sake of bestowal, I work with the Kelim of reception; when bestowing for the sake of bestowal, I work with the Kelim of bestowal, whose Aviut is relatively small.

In fact, the Kelim with Aviut Shoresh, Aleph, and Bet are also Kelim of reception, but in them I do not feel pleasure from bestowing upon Him. More precisely, of course, I do feel pleasure, but it does not depend on my bestowal upon Him.

It is just like the example of a mother who gives to her child: she does not have to experience pleasure herself in order to care for the child; she only needs to feel whether he is enjoying himself. Whereas when receiving for the sake of bestowal, I must feel my own pleasure, and my sensation of His enjoyment also depends on this feeling. It is as though I unite both our desires to receive—mine and His—so that one depends on the other. This gives a person an unlimited Kli!

When receiving for the sake of bestowal, the receiving Kli is unlimited. When bestowing for the sake of bestowal, you simply bestow; there is no limitation, but the Kelim, the desires, are not revealed. My Kli, my desire, does not participate in this process. It participates only in my concern for Him, and my degree of Bina depends on the Aviut He has; that is, on the extent to which I reveal Him as the recipient of my bestowal.
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From the Daily Kabbalah Lesson 10/12/26, Rabash, “His Law He Contemplates”

Talks about the Steps of the Ladder, Part 271

What Attitude Is Required in Order to Advance?

The entire intention should be aimed at the Creator. An intention toward anything outside the Creator does not matter and is not taken into account. First of all, we need to connect our inner point to the Creator, so that our attitude is aimed at the Creator, and the innermost point in our heart is connected to the Creator. It is as though we bring the Creator into our heart, and then, with our heart, turn toward the other things around us, such as the society, life, family, work, and so on.

This is how our attitude toward the Creator determines our entire life course, and we are certain that we are on the right path. We know that everything we have in our life in this world will come to us as a means. The more various factors in life interfere with our holding the Creator in our heart and the more we resist this, the stronger this connection in our heart will become in the sense of “the whole world is worthwhile for me.” This is advancement, and we need nothing else. This is “the whole Torah on one foot” from which the connection with the Creator will be determined according to our attitude toward Him.

Our entire path consists of descents and ascents. There is nothing in a person that does not break and subsequently get restored. Only by comparing each supposedly bad and supposedly good quality, at the junction between them can we build something, do something, somehow prepare, create an inner Kli, and then fill it.

Therefore, a person must never think: “What state am I in?” This is the wrong attitude. One should not pay attention to the state. A person must always think, “What am I aspiring toward?” rather than “Where am I starting from?” He should never think, “How am I doing?” but rather, “What must I aspire toward?” That is, he must see the quality, the image, the characteristic toward which he must aspire.

Never think about yourself. As soon as you begin thinking about yourself, a descent occurs immediately, and an enormous number of obstacles appear that pull you inward and to the sides. Do not focus on yourself, but think from yourself outward. Then we will quickly pass through all the necessary, obligatory states.

We will understand that all of them come so that, despite what passes through us, we constantly aspire toward the one. This is what must be revealed, clarified, and concluded from reviewing the entire chain of states that we must pass through.

And there are very many of them. Each one is further divided into many others, and a person can pass through an enormous number of all kinds of states every second. This depends only on the aspiration forward. The more I aspire forward and constantly and more clearly and strongly direct myself toward the goal, the faster the little motor turns, which spins these states within me, and the greater the speed of their passage within me is.

This depends on me. If I am not directed toward anything, then this wheel, this chain of Reshimot within me, stands still. If I begin to aspire forward a little, it begins to spin more and more. If I stop and occupy myself with myself, everything stops; everything is dead. Therefore, one must think only moving outward from oneself.
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From the Daily Kabbalah Lesson for the holiday of Sukkot, 9/25/26

Question: How can we achieve a qualitative change within ourselves regarding the principle “Love your neighbor as yourself”?

Answer: We study that the only necessity that brought us to Kabbalah was the factor that caused us to change our lives and are undergo internal transformation. Everything comes only from the Kli, out of necessity. Nothing can happen by itself.

Therefore, if we want to do something or change something, we must seek not “how can this be changed,” but “how can an urgent need for it arise in me?” As soon as that need arises in me, I will change it, or it will change by itself. But it will change only if I urgently desire it. Everything depends on the preparation of the Kli, on our desire.

Therefore, a qualitative change in “love your neighbor as yourself” must be based on the awareness of the necessity—that without this, our life will remain an animalistic life. Of course, we can already tune ourselves today to the idea that this is how life will end, but this too depends on the society in which we are.

If our environment does not give us the possibility to accept this life and awaken us so strongly that we feel that even the slightest delay is base, repulsive, and unbearable, then we will truly be able to change something. Everything depends only on the group.

The group itself must guide us and itself urge each person to display such an attitude toward it. In other words, this is mutual work between the person and the group. Nothing else can be done here.
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From the Daily Kabbalah Lesson for the holiday of Sukkot, 9/24/26

The Creator, who acts from above, sets only one condition: “Ask for what I have, and ask in such a way that it will be for your benefit.”

In our work, this is called preparing the Kelim (vessels).

To prepare a Kli means to acquire a Hisaron for what the Creator wants to give and to act accordingly. It is said about this that the Reshimo (spiritual record) must be correct, in accordance with the Reshimo de Hitlabshut and Reshimo de Aviut, so that the force of the screen that I will receive from above is truly the one I need. That is, I take care of this in advance.

And in this, there is certainly a sequence of actions: concealment, revelation of the posterior, revelation of the face, both in preparing the Kelim and in receiving the lights.

But ultimately, raising MAN means “making your desire similar to His desire.” Only this is called MAN!

Otherwise, all your actions, whether you cry out or study, are counted, but they are not included in the action that sets the upper one into motion. However, these things also gradually gather and still become the cause of a person’s advancement.
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From the Daily Kabbalah Lesson 10/15/26, Rabash, “What Is, ‘We Have No Other King But You,’ in the Work?”

Question: How can we avoid falling into a Klipa (impurity) from a state of ascent? After all, you immediately want to take pleasure in that state.

Answer: I would say that, of course, we will fall. But if, as I advance, I constantly build an environment that I move forward with, then I am not afraid of falling.

I have confidence, support, and a framework that will pull me forward even if I fall.

Therefore, I no longer think about these states. On the contrary, I am confident that “Though I walk in the valley of the shadow of death, I will fear no evil, for You are with me.” I know that I am still advancing.

In other words, the work on the concept of bestowal encompasses everything. It is so self-contained on every side that all the questions and answers are already included within it. We do not need anything external.
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From the Daily Kabbalah Lesson 9/11/26, Rabash, “The Rosh Hashana Prayer”

Question: What should we do in the group so that it truly corrects us?

Answer: We must use the forces that by their very nature cause us suffering in relation to society. These include envy, hatred, pride, all the things that give rise to unfulfilled desires in me in relation to society and the people around me. I must use these forces correctly.

After all, whether I want to or not, I envy another person and compare myself with them. No matter how much the other person has, I look at what I have in comparison with them. I cannot imagine a greater benefit than having everything in the world. I have a dream: there is no one else in the world—only me. I walk down the streets—everything belongs to me. I enter houses and shops—everything is mine. This is a familiar dream. I cannot imagine anything greater than this Kli, and I am drawn toward it.

These are the impulses we use when building the group. These natural qualities are within me, and now I must use them for the right purpose. That is all. We need to build a system that makes the best possible use of these qualities.

Question: But envy can work in two different ways, can’t it?

Answer: If I am afraid that my friends in the group might put me in an embarrassing situation, and so on, then on the contrary, I should set the condition that the group takes care of those qualities in me that I want to improve. Accordingly, let the group make use of the shame I might feel in relation to my friends, my self-respect, and everything else. The aim is to leave me no way out, so that I will work on the desires that truly require correction.
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From the Daily Kabbalah Lesson 9/9/26, Rabash, “Go Forth from Your Land”

Talks about the Steps of the Ladder, Part 270

How Do We Examine Our Intention?

We do not know what is in our heart, and usually do not even ask ourselves.

Question: I am in a certain environment where everyone is having fun and “living.” How can I perform my work when inwardly I differ from my surroundings? How can I avoid dissolving into this environment?

Answer: You cannot avoid dissolving into it. You have no strength against the environment in which you are, unless you are pulled out of it from above. This is like us, for example, with an awakened point in the heart that pushed away our environment. We felt that we did not belong to those surroundings and naturally began to search, in accordance with that point, for where its place was.

But that was help from above; we were moved from place to place. It is like a charge in an electric field. If a charge changes, it must change its place in the field in order to be in similarity of qualities with it, in a state of equal potential.

Thus, your inner potential was changed, and you left one environment and moved to another. In this way, you can view your entire life and all your incarnations—as you are brought toward the final correction, toward the center of this “electric field.” Your own actions have no part in this at all.

Now you ask: “If I am in some environment, what should I do?” When you are in a certain environment, you can remain in it as you are now if you are not helped from above, or you can immediately begin searching.

You are given the thought that you must attain some goal that contradicts this environment, and thereby you are given the chance to change your environment yourself. Do you understand what an opportunity this is? An ordinary person’s inner potential, his spiritual charge, is changed through Reshimot (spiritual records), and he is led through the potential field toward the center, gradually, over all his incarnations.

In one of them, he is given a potential called the “point in the heart,” and then he must change his environment himself and take care of his own advancement. Before that, throughout thousands of incarnations, he could not do this.

Thus, he receives an awakening through the point in the heart, and this potential, called the point in the heart, already relates to a person’s purposeful, conscious advancement, the advancement of the charge toward the center of the field.

In other words, he is placed in some society. This may be people, books, films about Kabbalah, or something of the kind; all of this is called the environment, the surroundings. He is given the opportunity, and then advancement comes only through freedom of choice. Of course, this is on the condition that you yourself want to determine your advancement. If not, then not.

In any place, you can be in one of three states. Either you lose the thought that you can change your environment, or you are given the thought that you really can change your environment, or you are given the opportunity to work in the correct environment. Now choose.

You say: “I understand that, from the standpoint of the goal, I am in a bad environment. What should I do?” This is an excellent state, when you are given the thought that you are in an environment with which you are not on the same path. This is help from above.

Then they will erase this thought from you, and that is it, stay where you are. Several years later, they may give it to you again. Think about it: I have students who left us, and after 10 to 15 years they begin crying out, “What should I do?!” The thought has been renewed in them again. But 15 years of their lives have been wasted.
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From the Daily Kabbalah Lesson 10/9/26, Rabash, “What Does It Mean that the Right and the Left Are in Contrast, in the Work?”

It therefore follows that both lines are required in spirituality. Precisely by being in contrast, they yield the required result in order to achieve the purpose of creation, which is “to do good to His creations.” We should also know that concerning “right,” which is wholeness, a person can use it only when he can lower himself. But as for the left line, he can use it precisely when he is in a state of pride (Rabash, “What Does It Mean that the Right and the Left Are in Contrast, in the Work?”).

Indeed, the right line can exist in a person when they humble themselves, annul themselves, and take upon themselves the properties of the Creator. The left line, on the other hand, is present precisely when they engage with their own “I” and draw their ego into spiritual work.

We must become accustomed to the fact that each of these states contains an inner contradiction. This is because, from the very beginning, everything we attain is light from the Kli. In other words, the Kli is opposite to the light, yet it attains the light and all the concepts and properties contained in the light only to the extent that it resembles the light.

Thus, the Kli exists in two opposite states: an inner state that is opposite to the light, and an outer state that resembles the light and perceives it to the extent of that resemblance.

It follows that even within the Kli itself there are two aspects: the Kli itself, with its nature and desire to receive, and its action, the desire to bestow. Through this action, the Kli understands what the Creator, the light, is and compares its desire to bestow with its desire to receive. This is the oppositeness of properties between the Creator and the created being. We do not perceive the Creator Himself; rather, we perceive our corrected properties and say that this is the Creator, because they have been corrected to be like Him.

Since the Kli contains two opposite properties, every degree, every inner definition, and every analysis always involves an inner contradiction. We need to determine where this contradiction comes from so that it does not confuse us or cloud our perception.
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From the Daily Kabbalah Lesson 10/9/26, Rabash, “What Does It Mean that the Right and the Left Are in Contrast, in the Work?”

Comment: You said that there are three conditions for a request: the Creator has what I want, He has the desire to give it to me, and I have the knowledge of how to ask Him for it.

My Response: Perhaps, in order to “truly call upon the Creator,” as Rabash writes, these three conditions are not enough. Perhaps several more can be listed.

I spoke about the conditions in our world. Imagine that you want to buy some new thing. What does the possibility of fulfilling yourself depend on? It does not matter whether it is for bestowal or for reception, and it does not matter which lights and Kelim we are talking about. The main thing is that you have a Hisaron (a need).

How do you attain the fulfilment of this Hisaron? You need to go to the store. In order to receive this thing in the store, I must pay money. In order for me to have money, I need to receive it. Where will I receive it from? From the owner.

But in order for him to give me money, I must work for him in return. In order for me to be able to work, I need energy, fuel. What is this fuel? My understanding that the shirt I want to buy in the store is important enough to me to obligate me to make an effort at work right now. In all these matters, I am dealing with the owner and the seller. The owner will want to give me money if I do a certain work for him; that is, there must be an equalization of desires and an understanding of the connection.

The same thing happens in every place. In this sense, there is nothing new in spirituality. We need similarity of properties with the Creator. “Know your Creator and serve Him.”

The first knowledge in contact with Him is faith, rising above the desire to receive. Therefore, Baal HaSulam writes that you have no greater commandment than this: to acquire faith, the Kelim of Bina, the properties of Bina.

When Malchut acquires the properties of Bina and rises to the degree of Bina, then everything is open; there are no restrictions. We are confused by the words we use: “faith,” “above knowledge,” “the righteous shall live by his faith,” and other concepts and sayings. But in essence, this action can be understood very well if one studies it. Without the ascent of Malchut into Bina, there can be no action.
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From the Daily Kabbalah Lesson 10/15/26, Rabash, “What Is, ‘We Have No Other King But You,’ in the Work?”

How can we preserve a state we have attained for the future? Can I somehow guarantee what will happen to me? Of course not!

But my desire to guarantee this creates the next Kli (vessel) within me. I offer this Kli, this desire of mine, as a prayer, as MAN, to the Creator, to the higher degree, which preserves this Kli for me and prepares its fulfillment.

Under what conditions, should we establish a covenant between us? Surely it is not enough simply to say some words, asking Him that things not become worse than they are now? What does my signature under this covenant signify? What must I concretely create now in order to obligate the Creator to preserve the relationship between us?

For His part, the Creator adheres to this. He always relates to me well. How can I guarantee that I will always relate well to Him in one of the 620 channels of our connection with Him?

This can be done only by raising MAN, a prayer for what I want to receive in the future. I am very afraid that in the future I may become worse than I am now. Where does this fear come from?

As usual, we look back, and from this fear a Kli arises. I have fallen many times, suffered setbacks, and seen to what extent I suffer, how bad I feel when I have become detached from the Creator. Now this fear, these sufferings, have prepared me to raise MAN, to offer such a prayer that I say: “Let anything happen, only do not let me become distant from You.” As it is said: “Do not cast me away from before You, and take not Your holy spirit from me.”

If I truly have such preparation as a result of past sufferings, then my prayer is correct. Perhaps I suffer and cry pointlessly, like a small child, whereas within me a mature prayer of an adult must grow so that by means of it I sign the covenant. This signature implies the fulfillment of many conditions. It is not simple.

In fact, this is a long path. All the previous sufferings must necessarily be taken into account; they must be gathered and not lost. And we know that all the previous degrees disappear if we have not yet arrived at their final definitions and results.

Only the final definition, which is recorded in Malchut in each state exists, is fixed, and is preserved. All other definitions are erased, because they did not reach the final point of their development.

Therefore, we must constantly add to the work until we have worked through all the particulars. And when we have finished everything, we come to the conclusion that we ourselves are incapable of doing anything and that accepting the agreement is the best thing possible.

In our world, we come to an agreement out of hopelessness. But with the Creator, we must reach such a state that I sign a covenant because I have no better state (and there cannot be one) than the state that has come.
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From the Daily Kabbalah Lesson 10/8/26, Rabash, “What Is Making a Covenant in the Work”

Both before the Machsom and after it, we experience the same states. Some of us already feel various changes within ourselves. Through our study of the articles, we can somehow, though not yet in a clear form, find various qualities within us and give them inner definitions. We must find these concepts within us because they truly exist.

In other words, we can find various details of the relationship we presently have with the Creator. My present state is good, at least in some respects.

Of course, this cannot be 100% true in all manifestations of my connection with Him. I am not yet capable of simultaneously feeling that He is great in my eyes, that I tremble before Him, that I am grateful to Him, that I am ready to give Him everything, and that I need Him to give to me.

But if I feel a connection with the Creator in at least one channel out of all 620 channels through which every organ of my soul is connected with Him. If in this single channel I feel a clear, precise connection, then, with regard to this kind of connection, I can already say that I am ready to enter into a covenant with Him so that this connection will remain forever and can never become less.

I ask the Creator to help me preserve it, to guard this connection. And even when I am in the worst states, He would remind me of it and constantly renew it for me. In this way, I work for the future.
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From the Daily Kabbalah Lesson 10/8/26, Rabash, “What Is Making a Covenant in the Work”

Talks about the Steps of the Ladder, Part 269

What Is Intention?

If a friend comes to you and begins flattering you, telling you how beautiful and good you are, and says that he has never met anyone as wonderful as you, while secretly acting against you, this is called an intention to harm. There is an action and there is an intention. The action is that the friend comes and speaks to you with flattering words, while the intention is to harm you. Everything depends on the intention, not on the action. It does not matter how the action appears outwardly. Intention is key. A person who sticks a knife into another person’s back can be a surgeon or a murderer. What is the difference between them? The action appears to be the same action, that is, the surgeon and the murderer both thrust a knife into a body, but their intentions are different. One intends to give life, and the other intends to take life. Everything depends on the intention.

Action and intention coincide only in animals and beasts, the still, vegetative, and animate. The speaking degree has an intention and an action, even on the corporeal-animate degree in our lives. Although certain animals pretend to be asleep in order to catch prey, such an action comes from the force of nature and is not conscious or planned in advance. In human beings, intention and action are two completely separate things. Intention is the weapon of one who serves the Creator. There is nothing other than intention. We can begin working in the society, for instance in the kitchen or in dissemination, and excel at what we do while our intention is to become a manager. We might get what we want because we excelled in our work, but we will gain nothing from it in spirituality. We will be able to advance spiritually only when our intention changes, and it will change because we are incorporated in a society that will influence and change us. Advancement takes place only in the intention, and not in anything else. Intention is an inner attitude toward someone or something, from the innermost point in the heart. Intention is an attitude.

Question: How can one believe in the Creator if we do not know who He is? Moreover, we have no faith.

Answer: It is true, we have nothing. Baal HaSulam writes in the “Introduction to The Study of the Ten Sefirot” that there can be no development until you acquire the ability to disconnect from your desire to receive. This is called the force of faith. In other words, you rise to Binah, to the state of Hafetz Hesed, and do not think about yourself.

In “The Article for the Completion of The Zohar,” he writes that if a person thinks about himself, there is no greater separation between him and the Creator. It is as if he is cut off from the Creator, and there is no connection between them. Thus, this gap must be overcome; a person must begin to think about what is outside of him. This is called faith.

Question: Is attaining faith a condition or a goal?

Answer: Acquiring faith is the first stage on our path from which one can only begin to speak about spiritual actions. Spirituality is “for the sake of bestowal.” Faith is the force of Binah within you, which gives you the ability to begin to bestow.

Since we are the result of the breaking of the vessels, we have Kelim of reception for the sake of reception and Kelim of bestowal for the sake of reception. We also use the Kelim of Binah in order to enjoy ourselves. Correction begins, first of all, with the Kelim of bestowal, the Kelim of Binah. Binah herself is corrupted only because she is within Malchut.

How does one begin to correct Binah? One must make a restriction on the Kelim of Malchut, and then the Kelim of Binah within Malchut will begin to receive correction. The Kelim of Malchut will no longer be able to influence the Kelim of Binah, and then their correction will occur. In other words, AHP is not used, and correction begins only with GE.
[362929]
From the Daily Kabbalah Lesson 10/15/26, Rabash, “What Is, ‘We Have No Other King But You,’ in the Work?”

Question: It is said that, on one hand, a person is distant from the Creator, and on the other hand, he must say that the Creator is close to him. What does “must say” mean if one feels distant?

Answer: We are a desire to receive. When it comes to a desire, then how can you tell someone: “Now you need to rejoice, and now you must weep”? A desire perceives fulfillment, and if someone external says something to this desire, it does not hear and does not understand.

We hear with the mind, but our desire remains unaffected by it. In other words, when books state that one needs to feel, act, or perform a certain deed, it means that one must bring oneself to such a state in which I will feel and begin to act. How else could it be?

Suppose I am dealing with someone and want him to want something. Can I immediately reach his desire directly? No, I must perform some actions toward him so that through theses actions, so he in some special way brings himself into action, and as a result, the desire I wish to see would be born in him.

The same applies to me. My desire to receive is not at all within my power; I can engage it through the Creator. It is written: “Make your desire similar to His desire,” but can I do so right now? How many actions must I perform through the Creator so that He will take care of me and change my desire? I have no power over myself; I am capable of nothing. This is possible only through Him.
[362932]
From the Daily Kabbalah Lesson 10/15/26, Rabash, “What Is, ‘We Have No Other King But You,’ in the Work?”

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