A person must use all the forces that exist within him, especially fear, to attain the desired state. We do not possess a single inclination, even the worst one, that was not created for the purpose of reaching the goal, not even those tendencies that we are ashamed to admit to ourselves. Inclinations, may be misused but nothing was created without a purpose.

We tend to think that the problem lies with the Creator, who seemingly created everything in such an imperfect form: the mentally ill, autistic people, homosexuals, people with a multitude of problems, not to mention ordinary illnesses. We think there is some sort of “distortion” here.

It is not a distortion, but a form of governance that operates with immense wisdom and comprehensiveness. Only later will it become clear why correction is specifically contained in the fact that you have a cold or that someone was born with psychological disorders.

One must not look at a person and evaluate whether he “suits us” or not.” Rather, one should evaluate only the degree of his willingness to be with us.

The group should not behave like an overly indulgent mother who pities her child excessively and thereby harms him. In the end, the child only suffers more. The group should make use of the means of influence at its disposal.

You should not relate to all the friends as though they were equal in every respect. Greater appreciation and respect should be shown to those who invest themselves wholeheartedly in the group. As for someone who is not striving to invest himself, on one hand, he should be helped, but on the other hand, he should be made to understand that there is no necessity for close connection under such conditions.

One should not abandon him, yet neither should one be overly warm or sentimental toward him. On the contrary, one should demonstrate that he is regarded as distant.

The group must utilize all available forces. Exclusion from the group is the strongest influence of all. Use shame and envy; they are among the most effective means of influence. You will see how a friend begins to feel what the group truly is and what he stands to lose. Use these means, but with care.
[357443]
From the Daily Kabbalah Lesson 6/1/26, Rabash, “These Are the Generations of Noah”

Initially, our soul is “wrapped” in an animalistic desire to receive, a craving for animalistic pleasures: money, honor, and knowledge. This is how we reincarnate over the course of many cycles of life until this outer shell, the husk of this world and of this desire, becomes pure and refined through the suffering a person undergoes from generation to generation, driven by the development of humanity as a whole.

This desire grows and becomes immense: for animalistic pleasures, money, honor, and knowledge. Just look at the variety in our world! Five thousand years ago, there weren’t so many people striving for power. People were content to remain slaves as long as they were fed.

How many people craved money back then? If you just let him live in peace, sitting under a tree, and that is enough for him. Throughout the generations, how many people thirsted for knowledge and wisdom? The situation improved from generation to generation, but it cannot be said that in our generation the desire for animalistic pleasures, food, and sex is fading. These desires increase along with a growing desire for power and knowledge.

Humanity is coming to a state where it wants everything! Yet amidst all these desires, a “point” is revealed in a person’s heart, and the poor soul suddenly realizes that he cannot fill this vast desire for all these pleasures! The point in the heart nullifies the sense of fulfillment, no matter how much he receives.

A person can have a huge desire and every possible advantage, wealth like Rothschild’s, power like a president’s, and knowledge like Einstein’s. But if the point in the heart is present, no amount of worldly fulfillment will prevent a feeling of profound emptiness.  The point in the heart gives a person the sensation that they possess nothing spiritual. They do not yet know what spirituality is, but suddenly they feel a sense of total lack. They feel deficient in every respect; this is the conclusion people gradually reach.

Never in thousands of years have people been as desperate as they are than in our generation. Consider the sheer number of psychological and emotional issues that exist now! The whole world is depressed. A mere century ago, people were content with what they had, but today contentment has become a problem.

Did drugs exist a thousand years ago? They did, yet almost no one needed them. Even a hundred years ago, there use was rare. It was only in the 60s that this trend began, triggered by the emergence of the point in the heart alongside all other desires, even those desires that were already being fulfilled!

Typically such phenomena originate in developed countries. Where is drug use most prevalent? In Europe, America, and Russia, places where people have the opportunity to more or less fulfill themselves with something, but are unable to. Learn, do whatever you want! But a person does not want anything, he does not feel fulfilled.

In other countries that are at a preliminary stage of development where the point in the heart is not yet shining enough for them to see their emptiness, they produce drugs and sell them. They find fulfillment in money, food, and everything that precedes European development. They do not need drugs themselves. They sell them to get food. In the developed world, they do not want food, they want drugs.

This situation arose for a reason: the point in the heart was revealed, exposing emptiness in all other desires. The rest of the desires are strong but hollow; they offer no tangible sense of fulfillment.
[357373]
From the Daily Kabbalah Lesson 6/1/26, Rabash, “These Are the Generations of Noah”

On the spiritual path, I am constantly clarifying, not with my intellect, but through an inner sense, where I am: on the battlefield facing danger where my life is hanging by a thread or am I free to drift through life, waste my time, and think: “It’s no big deal; I’m not the only one; everything will work itself out”?

But time and again, it all comes down to a single point: the importance of the goal. Only by increasing its significance can save ourselves from the obstacles that entangle us, and that bring us feelings of weariness. In reality, there is no fatigue; everything depends on necessity.

Ultimately, all our feelings are determined by the desire to receive. We are not speaking about physical matters, but spiritual ones. We know from our own experience that if the body, even a very tired one, felt that there was a worthwhile goal that justified the effort, it would immediately set itself to the task.

Therefore everything depends on how much we increase the importance of what we can attain in our own eyes. Our work consists solely of strengthening the importance of the goal. The awareness of its importance stands against every disturbance on the path, and nullifies them.

No obstacle can withstand the pressure of the importance of the goal. They simply disappear; we no longer feel them. Then we see that they stood in our way only in order to confuse us. We increase the importance of the goal, and things that once seemed significant—“Oh, this is not working, and that is not working out!”—vanish instantly.

This happens because all these disturbances are artificial, not real. They exist only as a counterweight to the importance of the goal. But as soon as I acquire an awareness of the importance of spirituality, the need for these disturbances disappears. They simply vanish and are cancelled.

This is the only thing we must work on: constantly increasing our awareness of the importance of the Creator, and the importance of attaining Him. In this lies the solution to every problem that arises on our path.
[357007]
From the Daily Kabbalah Lesson 5/20/26, Rabash, “The Difference between Charity and Gift”

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At present, the point in the heart within the more developed nations reveals a sense of emptiness to them, the inability to fulfill their lives through the five senses. In their despair and confusion, they turn to drugs and other escapes, seeking only to flee from reality.

We will see how Europe gradually descends into a state where even development itself comes to a halt, because there will no longer be any stimulus, any desire driving it forward. The same will become evident among Americans who speak so passionately about progress, work, and money. Gradually, we will see an entire society that no longer wishes to do anything, and this, too, is part of the process of development.

Why, then, do they not come to Kabbalah? Because their time has not yet arrived. For now, they are only beginning to discover the futility of seeking fulfillment within this world. The signs are everywhere: culture is no longer important, literature is no longer important, and even progress itself no longer seems important.

Were it not for the fear of physical survival, the world would long ago have ceased to develop altogether. Such is the path of both the individual and humanity as a whole. A person begins to feel that he cannot fulfill himself. He has no strength and no desire to do anything. He does not know what he is working for. He is confused, unable to find a direction, unable to understand what is worth striving for or searching for. He abandons everything and, naturally, loses all desire to work.

Gradually, this process will encompass the entire world until humanity discovers the pointlessness of all its development. Are we truly happier today than those who once lived in caves? In what way? Because we have a hundred television channels? Who even watches them? A person will come to feel, in every aspect of life, that nothing truly fulfills him.

All of this takes place before the point in the heart is revealed in an open and tangible form. Yet even these states are beneficial; they are stages of advancement. They are very distinct stages. Just look at how humanity has progressed over the past hundred years in its understanding of the reality it lives in.
[357417]
From the Daily Kabbalah Lesson 6/1/26, Rabash, “These Are the Generations of Noah”

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Comment: We talked about the idea of striving to work for the sake of bestowal, and to focus on this only in relation to the group.

My Response: I am not saying that you should strive to work for the sake of bestowal outside the group. No, you should do this within the framework of the group. However, the structure of your soul encompasses a much broader spectrum. You must not forget that the mission entrusted to you is not merely to “bestow to the group,” but to lead to universal correction.

It is not a matter of working for the sake of bestowal for all humanity, you have nothing to give them! Nevertheless, you must realize that you bear responsibility for what is happening to humanity and to your people.

You are looking for something to ask for, something to think about. Read the end of the “Introduction to The Book of Zohar,” and you will see that all troubles stem from you, and then you will have something to ask for. I hear that you do not know what request to turn to the Creator with! If things are so good for you, look at what is happening outside.

By yourself, you may be righteous and be in a state of Hafetz Hesed (desiring nothing for yourself), but know that you bear guilt for any misfortune that happens in the world! It is your fault because you received the key to solving problems, and other people do not know anything about it, they did not receive anything like that.

Therefore instead of thinking that you are righteous, and that you are entitled to a reward, you can come to a truer realization: that you are wicked, and that you deserve the same suffering that all humanity experiences. For in the end, since you have received this knowledge, the responsibility rests upon you. As Baal HaSulam writes that we cannot save ourselves from judgment.”
[357606]
From the Daily Kabbalah Lesson 6/7/26, Rabash, “What Are the Times of Prayer and Gratitude in the Work? ”

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In the wisdom of Kabbalah, we speak about two types of nature: the nature of the Creator and the nature of the created being. We cannot change our nature, but through the intention to bestow, we can make it similar to the Creator’s nature.

In the Creator, there is no separation between action and intention. There is only action with the intention for the sake of bestowal. Yet, if there were nothing opposite to it, it would be impossible even to say that it is for the sake of bestowal. It is simply an action directed toward the created being without any intention of receiving something in return.

We cannot truly imagine such a state. However, if the created being uses its desire to receive in order to become similar to the Creator—to resemble Him in action, or more precisely, in the final result of the action—then within the created being there will be both action and intention.

Initially, no intention was created in the created being. It possesses only the action of receiving, of enjoying, which is called an animate action. The still, vegetative, and animate levels of nature perform this action without any awareness of intention.

The speaking level (the human being) begins to feel the foreignness of this action. Therefore, envy, lust, and honor develop within him, along with all the other forms of development of the desire to receive.

Most importantly, he develops a sensation of the giver. To the extent that a person feels the giver, intention develops within him. If we did not feel the giver, our intention would simply be to enjoy ourselves, like everyone else in this world. There would only be the desire to enjoy, nothing more.

We call this receiving for the sake of receiving. But in truth, it is not even a genuine intention to receive. Rather, it belongs to the realm of the Klipot, forces that know what bestowal is, yet still desire only to receive.

An intention to bestow or an intention to receive can exist only when there is a sensation of the giver, a sensation of the host. Then it becomes clear to a person what he truly wants: to receive or to bestow. Only then does he have the possibility of using his desire to receive in one way or the other.
[357542]
From the Daily Kabbalah Lesson 6/6/26, Rabash, “Why Is the Torah Called “Middle Line” in the Work? – 1”

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Question: Is it really possible to just go from hatred to love? One moment you hate, clearly hate, and suddenly after some time passes, say next year, we shift to love. Can that happen, or is it fantasy?

Answer: We can do that. We are in such extreme states, states that are opposite to this feeling, that we are capable of doing it.

Comment: That is very strange. You said that since we are in opposite states, we can do it.

My Response: Yes, because we see where we end up, where all our efforts and achievements vanish, everything slips through our fingers, and we cannot achieve anything. We are like blind, foolish puppies. That is how we live. It is terrible! I have no words for it!

But if we ask nature to change us, we will experience a transformation of forces, feelings, and qualities beyond anything we could expect. Because the Creator is love.
[357152]
From KabTV’s “News with Dr. Michael Laitman,” 4/28/26

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Question: What is the difference between faith and attainment?

Answer: The difference between faith and attainment is that faith is the light of Hassadim (Mercy) and attainment is the light of Hochma (Wisdom). We do not attain through faith.

We can only attain the Creator, the light. Don’t lose sight of these two things: light and Kli. You might not advance far this way, but you will certainly form a correct conception and avoid confusion.

What are you attaining? To the extent that you are like Him, you see your corrected qualities and call this the Creator. You will never feel more than your corrected properties; according to this, you will form an image of the Creator. As it is said, “Yud-hey-vav-hey” (HaVaYaH), filled with light, is called “The name of the Creator.”

Who is the Creator? This is my soul, Yud-hey-vav-hey, filled with the upper light due to its corrections. The lights, along with the corrected Kelim, which give me the whole set of sensations I call the Creator, are me.

In other words, your soul is the Creator, because in the corrected state, you merge: “He and His Name are One,” “Israel, the Torah, the Creator are One.”
[357729]
From the Daily Kabbalah Lesson 6/9/26, Rabash, “Man Is Rewarded with Righteousness and Peace through the Torah”

Question: How do I find out what nature has in store for me and where it is leading me?

Answer: Nature is leading you to realize the possibilities you have to change the future, and reach it. This depends on each person’s participation in that future.

Question: What possibilities do I have? I don’t think I have any special ones. But tell me, what are they?

Answer: You do!

Question: What?

Answer: Of course, I do not have such a site where you would go in, pay, and get a guarantee.

Question: Yes, but in principle, what must I do?

Answer: You need to want to find out about your influence on your future. You must build it, create it. It is what you make of it. They tell you the laws of nature, and from them, as from some construction set, you must assemble your future.

Question: What is the main law of nature?

Answer: The main law of nature is the correspondence of a person with the law of nature. I am not over complicating things. The law of nature is the law of universal bestowal and love, universal unification, universal mutual complementation until the ideal picture of the system of the world is revealed before us.

Question: Is it only toward this that I as a person must go?

Answer: Yes. And nothing more.

Question: That is, I should not struggle with anything?

Answer: Struggle only with the aim of fulfilling this law.

Question: With whom does this struggle take place?

Answer: The struggle is with oneself, of course. Only that. So do not blame the mirror. This is how we must work, and then what we make is what we will receive.

Question: That is, if everyone directs himself toward himself—everyone, but toward himself, not toward another—then will we turn this picture of the future upside down?

Answer: As much as we wish. As much as we want, so much we will do.
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From KabTV’s “News with Dr. Michael Laitman,” 4/23/26

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Question: Can we say that the new generation is further distancing from studying of The Study of the Ten Sefirot, The Book of Zohar, and authentic Kabbalistic sources?

Answer: No, it is not distancing further. People simply cannot exist on the same spiritual heights as exceptional individuals such as Baal HaSulam or the ARI.

We see the same thing happening in our world. A person uses an enormous number of scientific and technological achievements without understanding anything about them. He simply knows how to plug something into a socket and press a button for the device to work. What does he actually know besides two buttons on an air conditioner, twenty buttons on a computer, and so on? He has no idea what is really happening inside!

When using a mobile phone, he may be familiar with only two or three functions, while having no idea whatsoever of the other two hundred functions it contains.

The same applies in spirituality: there are people who engage with it slightly and solely for their own benefit, in some limited personal way, while others want to attain the inner connections between objects, dimensions, and forces—to know everything. This depends on the nature of the soul, its inner qualities, and its root. If a person has such a need, then he will fulfill it.

Question: So the fact that we are moving away from the original sources does not necessarily mean that we are getting worse?

Answer: We are not moving away from the sources. We are simply studying them not to the depth that exceptional Kabbalist scholars do, but rather, to the extent appropriate for the masses, the ordinary people who make up 99% of the world’s population.

Question: But wouldn’t that require a completely different method of interacting with the light?

Answer: No, because we study Kabbalah only in order to receive forces from it. And after receiving those forces, we must perceive the spiritual world. And we will perceive it to the extent intended for our soul.
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From KabTV’s “I Got A Call. Properties of our generation” 9/30/10

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The Book of Zohar and The Study of the Ten Sefirot (TES) are two truly monumental sources of spiritual power. The Book of Zohar with the Sulam (“Ladder”) commentary, and TES, which is a commentary on all the writings of the ARI, are two foundational works.

It should be said that these are not merely books, but sources that present the spiritual system itself. Therefore, when I study them, I draw the light from there and its influence upon myself.

Question: But you study them as a Kabbalist who has already attained spiritual perception?

Answer: Not necessarily. It does not matter.

Even people who understand nothing of what they are reading, by reading these sources, studying the inner system in which they exist, draw upon themselves an illumination of the light that brings them closer to spiritual degrees.

To what extent must they pass through these degrees and understand them? To the extent of their soul’s capacity, until they attain the world of infinity and take their place there, the place from which they descended to the level of our world.
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From KabTV’s “I Got A Call. Properties of our generation” 9/30/10

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Question: What does it mean to choose the best environment when a person is already in spiritual attainment?

Answer: The environment is not the people around you but rather an abstract expression of your friends’ attitude toward the Creator. The environment does not sit at a table like you do; it is not in any particular place.

It is the sum of your intentions, aspirations, inclinations, expectations, all your efforts toward the goal. It is in your interest for these to be as broad and strong as possible, so that you have the strongest possible connection with these intentions.

It is a spiritual force both now and when you are already beyond the Machsom. It is just that now it is relatively hidden from you. You imagine it in some form, and every time you have different doubts and new definitions arise; sometimes you know what a group is and how you are connected to it and at other times you do not. After the Machsom, it takes on a more distinct, conscious, and clear form. Yet the work remains the same.

Therefore, even now, we must imagine as accurately as possible the sense of the environment. It is not one, two, three, twenty, fifty, or a hundred friends I study with, whose names are so-and-so, who look like this or that.

The environment is what stands behind all these people, a kind of spiritual force: an aspiration, a desire for the Creator, and persistence with which friends hold on with their teeth so as not to waste a single moment in their movement toward the goal. If they also want to unite these forces to benefit everyone; this is called a group.

It is about the spirit: that each person supports the other, and that we all drink directly from this common source of the spirit. Otherwise, there may be a billion of us, like the Chinese, but… The main thing is the spirit within the group. This is what we must care about, and evaluate everyone according to their contribution specifically to this.
[357023]
From the Daily Kabbalah Lesson 5/22/26, Rabash, Letter 59, 1962

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Question: How does the environment provide a person with an aspiration toward the goal, toward the quality of bestowal?

Answer: The environment provides a person with such deficiencies (Hisronot) without any words because that is exactly what it is engaged in. A person is connected to the environment, and if it is the right one, he is bound to receive a sense of concern from it, a feeling that he has lost the most important thing.

After all, the disappearance of the light does not yet bring him a Hisaron. He must feel that he has lost equivalence of form with the environment.

If the Creator disappears, if the light disappears, then with respect to the group a person should feel a Hisaron. The group serves as a substitute for the Creator in order to compensate for His concealment.

Choosing the best environment means that a person must constantly care that his group has the strongest, most correct, and most consistent direction toward the goal, and also that he himself maintains the greatest possible connection with the group.

Then one can be certain that even if the light departs from him—and the light must disappear in order to reveal a new Hisaron, a new Reshimo, the reverse side of a new degree—his support, the group, will immediately help him become aware of his state.
[357019]
From the Daily Kabbalah Lesson 5/22/26, Rabash, Letter 59

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In our work, the definition of “necessity” is constantly changing because a person must discern their attitude toward the Creator in each of the soul’s desires.

Theoretically, we can say that our soul consists of 620 desires (organs); in each of them, I must determine that the most important thing for me is to fill each desire with the Creator, His presence, His sensation. Therefore, for every desire, I feel a new obstacle in different situations and circumstances.

We still do not know how to determine which property of mine or which part of my soul these problems and questions have arisen from. Everyone experiences it in their own way.

There are common obstacles for everyone and individual ones for each person. However, this is why the obstacles are constantly changing, transforming, and even returning.
[357011]
From the Daily Kabbalah Lesson 5/20/26, Rabash, “The Difference between Charity and Gift”

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Question: What am I ascending toward as I move from one dead end to another?

Answer: I ascend so that these rungs of ascent create the desires, qualities, and properties within me that will allow me to reveal the meaning of life. It does exist! It is just that I do not see it, feel it, sense it, or know how to formulate it.

And as a result of these ascents, when I crawl from step to step like a small child on hands and knees, trying to climb up, I develop my intellect and feelings to understand the meaning of this ascent. And suddenly I begin to understand, as if this meaning is found between the rungs.

Question: Is there an end to these rungs?

Answer: It is somewhere very far away. Practically speaking, there isn’t one. And why should there be if I begin to sense that this process itself is life?

Life is precisely in finding disappointment at every step, the need to find strength, and a precise aspiration, a goal. Otherwise you lack the drive—the what for, the why, and for what purpose, or the ability to determine what constitutes a correct goal or right decision, And so on.

In other words, as you ascend these rungs, you begin to feel yourself growing and creating.

Question: What is it that drives me? Is it to get past this dead end or to draw closer to something?

Answer: No, you no longer even wish so much to reach some final rung. You begin to feel pleasure in the fact of traversing them. Between the rungs you begin to feel the wisdom and clarity inherent in them.

Question: And do I begin to sense this governance?

Answer: This is what precisely is meant by “From Your actions I will come to know You” (Mi maasecha hikarnucha)—that from the rungs themselves, from how they are created for you, and the fact that you were created simultaneously with them yet intended to rise above them—from all of this you begin to attain the Creator of these rungs. And this is the essential thing.
[357148]
From KabTV’s “News with Dr. Michael Laitman,” 4/27/26

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In the article “What Are the Times of Prayer and Gratitude in the Work?,” Rabash gives examples of desires that arise from states opposite to holiness intended to lead us to the highest holiness. Therefore we should not be surprised by any extreme states that arise within us.

A person rises higher and higher, and then suddenly falls into an abyss. Once again, evil seems to descend upon him from all sides. Unexpected things happen that seem completely out of place. “I am working for the Creator, so how can this be happening?” Yet it appears everywhere—at home, at work, in the country, everywhere.

We must accept all these states as the most suitable conditions for advancement. Especially now, as we begin to work with the understanding of what true effort is, even more difficult questions and doubts will arise. They come so that we may clarify what genuine intention is, how to demand the light that reforms, and what it means to be in equivalence of form with the Creator.

All these concepts are acquired gradually. A person refines and polishes them until he extracts a pearl from an enormous heap of waste, because at first he cannot distinguish one thing from another. Therefore there is no need to fear. The higher we rise, the more terrible and more lowly things are revealed within us.

Of course, it is impossible not to be afraid. Each new degree is higher than the previous one, and the “bear” appears even larger, while a person feels like an even smaller child standing before it.

But then the degree gradually passes. The person grows to the measure of that degree, begins to train the bear, and turns it into a “bear cub,” a useful and effective force. And so it happens every time.

Baal HaSulam writes in “The Giving of the Torah” that the greater a person becomes, the more he cares about things that are distant from his own body. At first he cares only about himself. Then he begins to care about things outside of himself: his children, his family, his friends, society, his city, his country, the world, and eventually all of reality.
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From the Daily Kabbalah Lesson 6/7/26, Rabash, “What Are the Times of Prayer and Gratitude in the Work? ”

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Question: Is there any difference between the general concept of faith and faith above reason?

Answer: It is very difficult to explain the concept of “above reason” before the Machsom. But during the preparation period, it can be explained as follows: a person is not merely present in the group, they must make efforts, annul themself before the friends, and accept what exists in the group above reason.

This means that he wants to be under the influence of friends. In other words, he begins to convince himself that what he hears from them is correct. This is truly “brainwashing.” Rabash writes that habit becomes second nature.

I will say it differently. We are in a group in which there is something revealed and concealed. The concealed forces, unknown to us, are who we truly are; this is already a spiritual force. And the force that is revealed to us is what we see as to how imperfect we still are.

For a person who is in a group and who lowers himself before it, it does not matter what level his friends are at. By convincing himself of being “small,” he receives the influence of the hidden force present in the group. The entire group may not be at a high level of spirituality, but through it, he receives forces from its spiritual root that they themselves have not yet received.

It turns out that a group may consist of twenty people, none of whom are particularly special. But suddenly one of them decides that he wants to be 100% under its influence. Then he is influenced by the group’s inner spiritual force, and even such things, the existence of which the others do not even suspect, nor do they know where they come from.

In other words, do not think that if someone lowers himself before the group, he will receive what everyone else has, or will be corrected to the same extent as everyone else. No, it will be much more than that.

He can attain spirituality by using the force of the group, even if the entire group is still in corporeality. One thing is, in essence, not connected to the other, since what is due to them comes according to their personal work, while what is due to him is according to his personal work. Therefore, let us say that for my personal advancement it is not important what is happening with you. As the saying goes, “I learned from all my students.” Students may be small, yet through them it is possible to gain immense wisdom.
[357736]
From the Daily Kabbalah Lesson 6/9/26, Rabash, “Man Is Rewarded with Righteousness and Peace through the Torah”

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Israel (a person directed “straight to the Creator“), the Creator, and the Torah (the Light that reforms) must unite into one whole. This is also called the “middle column,” the “middle line.”

The work in three lines (the right, left, and middle) stems from the fact that the created being cannot do anything by its own powers. For it is created from an inanimate substance—the desire to enjoy—which by itself cannot move (change) in spirituality since it lacks the desire to bestow. Only the desire to bestow can move in the spiritual world, which is built from forms of bestowal, intentions of bestowal, something that wishes to give to another, to come out of itself.

But if the created being acts in a different form, then it is as though it does not exist in spirituality. It exists only in our imagination! The Creator has created such an imaginary picture within our perception so that we may somehow exist before attaining the qualities of bestowal.

Spiritual movement and spiritual reality, are possible only in bestowal. One can exist in spirituality only if one moves within this bestowal. It is impossible in spirituality to stand still, to stop and do nothing, as happens in this world. Spiritual space is above time; that is, it is constantly in motion through bestowal, which continuously intensifies.

And since the created being initially has no ability to bestow, and does not even know what it is, a restriction (Tzimtzum) is first made on its desire to enjoy. Then a connection is established between the created being’s desire to enjoy and the Creator’s desire to bestow through the second restriction (Tzimtzum Bet), through special actions that prepare our reality while still in the spiritual worlds.

Afterward, the shattering takes place. The boundary between the desire to receive and the desire to bestow is broken in order to connect them with one another. And from this connection there emerge worlds standing opposite one another: the worlds of holiness and impurity. Between them there appears a “neutral place,” from which an independent created being can grow.
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From the Daily Kabbalah Lesson 3/28/11, “Preparation for the New Jersey Convention”

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The Torah is called “the science of life” because it gives life, the revelation of the light of Hochma, in the will to receive. This can be only to the extent that the will to receive is corrected by the light of Hassadim in the intention for the sake of bestowal, and only then when the left line can join with the right and be as the middle one.

What is the middle line? In nature there is no middle line; there is only the Creator and the creation, the nature of the Creator and the nature of the creation. The middle line means the extent to which the creation can correct itself and become similar to the Creator.

That is, the middle line is in the creation. In the language of Sefirot this means that there are the first nine Sefirot (the qualities of the Creator) and Malchut (the quality of creation). And to the extent that Malchut can be similar to the first nine Sefirot in its actions, this will be the middle line.

In accordance with the correction of Malchut, we have holidays (Hagim). “Hag” comes from the word “Mechuga,” “compass” (as if “circling”), because this state returns on every degree until the final correction. Then all the holidays will disappear, and there will be only one constant state. And until then we have stages of correspondence between Malchut and the first nine Sefirot, between the left line and the right.

At the end of correction there will be no middle line; there will be neither right nor left, but only one single line. The degree of revelation of the light of the Creator within creation, the degree of the clothing of the Creator in creation, is called the middle line. After the final correction this revelation of the Creator and the receiving of the light will become boundless.
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From the Daily Kabbalah Lesson 6/6/26, Rabash, “Why Is the Torah Called ‘Middle Line’ in the Work? – 1”

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It is said: “I created the evil inclination, and I created the Torah as a means for its correction, for the light contained in it returns to its source.”

From the perspective of creation, I take my egoism, my evil, and from the other side, the Creator, I take the force of bestowal, the light, and from these two components I build my new structure, which is called “human,” (Adam), that is, “similar” (Domeh) to the Creator.

My egoism resides within, yet outwardly it resembles bestowal, that is, internally it is reception and externally it is bestowal. Therefore, this action is called “reception for the sake of bestowal,” and such labor is known as working in three lines: the right, the left, and the middle.

The right and left lines descend from above, from the Creator, and the middle rises from below upward, from the human being.

Regarding the left line it is said: “I created the evil inclination,” about the right: “and I created the Torah as a means for its correction,” and about the middle: “for the light contained in it returns to its source, to the good,” and you become as good as I am.

I am good and do good, and you too; therefore, you will be called “human,” one who is similar to the Creator!
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From the Daily Kabbalah Lesson 7/30/10, Rashbi, Zohar for All “Lech Lecha”

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