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

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

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

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

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

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

But this depends on the size of my Kli, not on the true greatness of the friend himself. If there is even the slightest spark of the Creator within the friend, if the Creator wishes to bring him closer and acts upon him, that is enough for me to receive an impression and inspiration from him.
[356922]
From the Daily Kabbalah Lesson 5/19/26, Rabash, “The Difference between Charity and Gift”

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

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

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

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

For it is said: “If the male (the Creator) conceives first, a female (Nekeva) is born” (Nekeva, woman, Hisaron). That is, the Creator first awakens us from above. And then we must bring this female (Nekeva) to grow and become capable of giving birth to a male (Zakhar, the force of bestowal).
[356856]
From the Daily Kabbalah Lesson 5/14/26, Rabash, “What Is, ‘If a Woman Inseminates First, She Delivers a Male Child,’ in the Work?”

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

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

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

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

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

There are a hundred people sitting here, and there are several hundred more in the outer groups. The rest are unable to handle it. How many thousands have passed through us? They are not ready yet, they have tried and left because to hold this point, to be connected with it, to try to live in it, is to constantly be in an inner divide, where you are zero in both experience and knowledge, in everything.
[356352]
From the Daily Kabbalah Lesson 5/4/26, Rabash, “What Is Heaviness of the Head in the Work?”

Related Material:
Desire in All of Its Forms
Two Points of View
Before Praying

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

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

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

But even if I cannot, it is still necessary simply not to forget that this is connected with the Creator, that I want to be in adhesion with Him. And when I actually feel this, then I will not feel any mental strain whatsoever. It is similar to how I feel cold or heat. How could I forget it? It is impossible because I feel it. Here, I do not need memory.
[356549]
From the Daily Kabbalah Lesson 5/11/26, Rabash, “The Severity of Teaching Idol Worshippers the Torah”

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

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

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

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

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

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

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

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

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

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

It is no coincidence that these actions are called the “wondrous force of Torah and commandments.” Ultimately, all we must achieve through them is to draw the light that reforms, whose wondrous power lies in its ability to correct us. This light comes through study from the proper books, with the proper intention, in an ever more properly directed group striving toward the goal.
[356982]
From the Daily Kabbalah Lesson 5/22/26, Rabash, Letter 59

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

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

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

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

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

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

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

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

In every state, you have to clarify your attitude toward your own desire. The best thing you can do is to connect the unfolding reality (the picture of what is happening) directly to the Creator. This will bring some measure of clarity to the situation for you.
[356907]
From the Daily Kabbalah Lesson 5/14/26, Rabash, “What Is, ‘If a Woman Inseminates First, She Delivers a Male Child,’ in the Work?”

Related Material:
Examine Your Desires
How Can We Sort Desires?
Clarify Your Desires

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The same law applies to thought processes and desires. Leave this desire to receive alone. It is not in our power to change it. We can only trace its laws.
[356360]
From the Daily Kabbalah Lesson 5/4/26, Rabash, “What Is Heaviness of the Head in the Work? ”

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

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

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

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

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

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

I can write a thousand times: “The key to the spiritual is the friend; the key to the spiritual is the friend.” It will not help. It simply will not help. Only after many events and states pass will the feeling of the importance of the group begin to manifest not only in the mind, but also in the heart.
[356903]
From the Daily Kabbalah Lesson 5/14/26, Rabash, “What Is, ‘If a Woman Inseminates First, She Delivers a Male Child,’ in the Work?”

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

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

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

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

There is a gap between these two worlds. Only when we receive a Masach (screen), a spiritual vessel, an intention for the sake of bestowal, and complete detachment from our own feelings and reason, can my desire become included in the higher degree as a prayer.
[356307]
From the Daily Kabbalah Lesson 5/4/26, Rabash, “What Is Heaviness of the Head in the Work?”

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Question: How does a person discern the true Hissaron (lack) for which he raises a prayer?

Answer: A person alone is unable to determine this because it is impossible to truly want bestowal while existing separately from others (without a society or group). You simply do not have the necessary conditions for attaining a Hissaron for spirituality, or even a Hissaron for a Hissaron. These conditions simply do not exist within you.

Only by working in a group, with friends, do you begin to see that you have no real concern for them and do not understand what benefit there is in them. Then you say to yourself: “Very well, I will tolerate them. At least the group gives me some framework for work.”

A you progress, you discover that the friends provide you not only with a framework for work but also with various blows. They awaken sensations within you that, at the very least, jolt you, shake you up, and anger you. With time, you realize that if it were not for this treatment, the reaction and the stimulation from the group, you would have remained asleep for several more cycles of incarnations.

Then you begin to appreciate them, at least a little, and you discover that through a friend you can understand and feel something, that he can, in some way, serve as a supportive tool for you.

And so it continues until, somehow, it finally dawns on you that unless you take what exists in the friend from him, you will have no vessel in which to receive spirituality. Because spiritual attainment is received only through inclusion within the friend. Within you, there will never arise a Hissaron in which you can feel spirituality. Your true vessel is in the friend.

If you were to live like a hermit in some cave or jungle, you would not be able to attain spirituality on your own. You need a group for this. How many people? It does not matter; it could be a group of five, ten people.

At first, you hate the fact that your spiritual progress depends on other people. But eventually, you come to understand and accept this condition. Gradually, you even begin to desire it; you even make efforts for it and work within the group.

To the extent of your contribution to the group and your acceptance of dependence on the friends, you see how much you are or are not able to connect with them. It is revealed to you that you are unable to unite with anyone at all. And this is a direct indication that you are unable to achieve closeness and adhesion with the Creator. It is one and the same thing.

Now you understand that the group constitutes the revelation of the Creator in this world; in any other form His manifestation in the material world is impossible. The group is given to us as a compass, a unit of measurement, and a map that allows us to determine our location relative to the Creator and to recognize Him. Society acts as a kind of instrument indicating where you stand in relation to Him.
[356810]
From the Daily Kabbalah Lesson 5/14/26, Rabash, “What Is, “If a Woman Inseminates First, She Delivers a Male Child,” in the Work?”

We are incapable of transcending ourselves, so the group, the Creator, and those around us are indistinguishable in our sensations; to us, they are one and the same. In other words, if we did not work in a group, we would imagine ourselves to be angels.

But by working in it, you see how detestable your friends are to you. You fail to grasp how necessary they truly are, and you would gladly cast them aside.

Young people often come to me and say: “Why do I need a group? I only want to be your student.” Wonderful, this is a good desire. But they do not understand one thing: without the group, the teacher cannot help them in any real way. He can point out the path, assist and support, much like you support a small child, so that you do not fall. But you yourself must walk this path.

The path to spirituality itself consists of your actions with the group. From the side of the Creator, there may be a certain revelation meant to help you in this world. But your vessels of bestowal are located in other souls, which are also parts of Adam HaRishon (the common soul).

Therefore, before you reach the Machsom, you must complete this entire process and acquire the correct Hisaron through the group. The Egyptian exile, Moses, Pharaoh, the plagues, and all the other states symbolize our work in the group.

Bestowal to the Creator and bestowal to the group are one and the same. Work in the group is divided in stages in which a person builds his Kli: to bestow to the group, to exalt the Creator, and to lower oneself before the group as before the Creator.

By working in the group, a person goes through processes symbolizing various spiritual states: bestowing Keter, receiving Malchut, and so on. A person literally builds his spiritual vessel; there is no other foundation for this.

It is impossible to build one’s Hisaron through one’s attitude toward the Creator, toward oneself, or even toward the teacher. The only means available to us is the group. It is like a laboratory where we learn and prepare ourselves for true spiritual birth, that is, for acquiring the desire to pray for the external Kli, the vessel of bestowal.
[356817]
From the Daily Kabbalah Lesson 5/14/26, Rabash, “What Is, “If a Woman Inseminates First, She Delivers a Male Child,” in the Work?”

It is written: This is the meaning of the words “Malchut is filled with the Hassadim of the male from the right side.” By this we can interpret “If a woman inseminates first, she delivers a male child,” meaning that the awakening came from the person (Rabash,”What Is, ‘If a Woman Inseminates First, She Delivers a Male Child,’ in the Work?”).

The Hisaron (deficiency) awakened in a person from the point in the heart is felt within him as a desire that is still not correctly directed. In other words, it is simply a desire to attain the entire future world or what I imagine the future world to be. Such a desire is not yet truly called “a woman.”

In Rabash’s article, “What is, ‘If a Woman Inseminates First, She Delivers a Male Child,’ in the Work?,” the terms “male child,” “man” (Zachar), and “female child,” woman (Nekeva) refer to spiritual states.

From this, it becomes clear that a Hisaron for the forces of bestowal, for the intention for the sake of bestowal, is called “a woman” (Nekeva).

When this Hisaron (this woman) truly demands vessels of bestowal, forces of bestowal, from the Creator, this is called “a woman who inseminates first.” That is, she insists on receiving vessels of bestowal. As a result of this request, “a woman who inseminates first” ultimately gives birth to a male (Zachar). The person truly receives the vessels of bestowal they ask for and that cannot come without the prayer preceding them.

Rabash writes that in order to acquire true vessels of bestowal, one must raise a prayer for society, a prayer for the friend. This is precisely how vessels of bestowal are tested within us. A correct Hisaron is felt in a person as a deficiency directed toward something outside his body (egoism). Only this is considered a genuine prayer and not what existed before. That is, a prayer is only a request for true vessels of bestowal.

Then, since the awakening toward the desire to bestow comes from the side of the person, we say that “a woman who inseminates first gives birth to a male.” From the fact that a person himself longs to acquire vessels of bestowal, the Creator comes toward him and gives him the strength to bestow. This is similar to our path from below upward: first, we must enter Malchut in order to absorb its desire to resemble the root phase (Keter), to become bestowing. And by acquiring the forces needed to become bestowing, we rise to the degree of Keter, the Creator. Malchut ascends to Keter.

The first impulse toward spirituality is given to us by the Creator Himself, but the second awakening must come from the side of the person, and then he will attain spirituality.
[356762]
From the Daily Kabbalah Lesson 5/14/26, Rabash, “What Is, “If a Woman Inseminates First, She Delivers a Male Child,” in the Work?”

Obstacles are help against egoism because when a person connects them to the Creator, they become effective.

When I receive blows, it seems like something scary to me. But if I receive blows and perceive the one sending them to me, I think, “There must be some justification for this, and I will receive a reward for it; I will begin to advance.”

This is how we perceive it, not because blows become something sweet for me, but simply because there is a connection with the truth.
[356629]
From the Daily Kabbalah Lesson 5/11/26, Rabash, “The Meaning of the Strict Prohibition to Teach Idol Worshippers the Torah”

Question: Can we enter spirituality without correct prayer?

Answer: Until the proper prayer is formed, nothing can take place. People cry out, “Save me!” because their desire for spirituality is not genuine. It is an animalistic desire. “Give it me! Why won’t You give it me?! After all, You gave me the need, so where is the fulfillment?”

The Creator has endowed you with Hisaron, but His plans do not include filling this need. The Creator has provided you with Hisaron that is not aimed at spirituality. You must shape this desire correctly yourself and build a true spiritual need on its basis.

In essence, He gave you a corrupted Hisaron, a desire for something more than the pleasures of this world. Through your work, you attract the light from above. We call this the surrounding light, the light descending from the Sefirot Netzach, Hod, and Yesod of Partzuf Atik of the world of Atzilut. You attract an illumination to yourself, which gradually builds the right Hisaron in you, and to the extent of your efforts spent on finding the right Hisaron, you feel this illumination.

Otherwise, you will feel other illuminations that shine on you in a non-selective form, just unsorted pleasures from the upper world. But you want to attract a special illumination, a light that returns to the source. To do this, you must want to return to its source (the Creator), i.e., a person must develop his own Hisaron. As it is written: “the woman who conceived first will give birth to a boy.” For this, we have been given a group.

Gradually, this will be revealed to us; there is no other way. You look at the faces of people at the lesson, and see only the outer shell; you do not understand what you have in common, what binds you. But if you penetrate deep within each of them, you will see the souls that are your Kelim. In essence, the souls of your friends are the organs of your spiritual body.

Our initial desire for spirituality is called a point in the heart. We must build a new Kli around this point: instead of a stony heart (Lev haEven), a heart made of flesh (Lev Basar). It is built by joining the other Kelim, the Kelim of your friends, to your black point. As it is written, “I will take away your heart of stone, and create a heart of flesh in you.”
[356821]
From the Daily Kabbalah Lesson 5/14/26, Rabash, “What Is, ‘If a Woman Inseminates First, She Delivers a Male Child,’ in the Work?”

How can I unite with a friend if he strikes me as somewhat foolish and constantly cheerful, which I perceive as frivolity? Inside him a fire may be burning, yet outwardly there are just jokes and silliness.

Moreover, the issue isn’t how I can be impressed by this, but simply that he lowers me from my level of appreciating the importance of the goal, and I too begin speaking nonsense. Can a group really bring me to something serious this way?

Rabash writes that, on the one hand, outwardly there should even be jokes, something light but not frivolous, while on the other hand, inside you everything should be burning. How can these be combined? These are very fundamental questions!

Of course, outwardly the group may say all kinds of things, but I am impressed by external expressions, not by what is internal. How do I know what is inside them? If I am influenced by the external, then I too begin speaking nonsense, willingly or unwillingly falling under its influence. On the animate level, this is exactly what happens. So, what should be done? Let us think about it!

Question: But how does a person clarify this? After all, only one thing matters: how the group can increase our desire.

Answer: Yes, that is the answer to the question! Increase the speed. Again, you are not paying attention to Baal HaSulam’s words. He writes two words, and that is all. There is no need to look for additions here. Pace!! That is all! You have no other possibility. Do not think that for every bad or good situation there is some special solution. Bad and good are all a matter of the same pace.
[356667]
From the Daily Kabbalah Lesson 5/11/26, Rabash, “The Meaning of the Strict Prohibition to Teach Idol Worshippers the Torah”

Question: When do I establish a connection with the whole world?

Answer: To the extent that you acquire a screen, you turn not inward, but outward, beyond yourself. Baal HaSulam clarifies this in the book The Giving of the Torah and uses the example that as a person grows, so do his worries.

At first a person cares only about himself, then about his family and his surroundings. Later, he begins to worry about the whole country, and as a result, the whole world becomes the subject of his thoughts. Here, Baal HaSulam describes a great man in terms of his human qualities. However, this surely also works in spiritual development.

Just imagine that everything we attain in our desire through the five senses, as well as all our spiritual attainments, is included in our common desire, called “Adam HaRishon,” the common soul.

I am a part of this common soul, one of six hundred thousand, and all my attainments—all that I can absorb inside myself to fill my part—are called “this world.” Whatever I perceive as I enter the sensation of external Kelim is called my external world, that is, my spiritual world. As a soul, I already reside in these external spiritual vessels.

Question: How can this be implemented during the lesson?

Answer: If the Creator has charged you with the initial Hisaron, you will continue to work on it until you gain a true desire for spiritual things. You just have to want it.
[356773]
From the Daily Kabbalah Lesson 5/14/26, Rabash, “What Is, ‘If a Woman Inseminates First, She Delivers a Male Child,’ in the Work?”

In the spiritual realm, there are concepts that relate to roots. And in our world, in the material realm, there are also names, concepts, and results that stem from those roots. These are two domains: the spiritual domain, and below it, the material domain.

Baal HaSulam explains the concepts of root and branch in the section “Inner Observation” of the first part of The Study of the Ten Sefirot. He cites the saying that there is not a blade of grass on earth that does not have an angel above it that strikes it and tells it, “Grow!”

That is, in this world, every object, quality, force, or desire—anything that exists in any form on the still, vegetative, animate, and speaking levels—has a spiritual root from which it originates.

This root gives life to the created being and, as it is said, strikes it and says, “Grow!” By increasing the sensation of lack of fulfillment within it in various ways each time, it intentionally drives it toward growth.

Since this is determined by the spiritual realm, where the roots reside and from which all pressure of governance and control descends, everything below is compelled to grow. The wisdom of Kabbalah deals with showing a person how they can change their destiny, how, without waiting for the “blow,” they can rise and perform all the necessary actions themselves, and thus grow more efficiently and quickly.

This personal participation is called “Israel.” A person, on their own, strives directly toward the Creator, since in any case they are “growing.” But the question is whether they wish to do so independently. In that case, they transition from the state called “the nations of the world” to the state called “Israel.”

The wisdom of Kabbalah speaks about these qualities from a spiritual perspective. But of course, in the material realm as well, as a result that is manifested in matter, we acquire the same concepts. First, we correct the vessels of GE, which are called “Israel” and are “few among the nations of the world.” Then comes AHP de Aliyah, and only afterward the true AHP.

When Israel (GE) from all the shattered vessels correct themselves, they must completely exit all the vessels. These actions are called “holiness” and “purification,” the making of a covenant.
[355834]
From the Daily Kabbalah Lesson 4/23/26, Rabash, “All of Israel Have a Part in the Next World”

Question: Can a Hisaron become a filling? How does this happen?

Answer: A person who is created from the will to receive, can never exist solely on the basis of a Hisaron. The very nature of creation demands fulfillment. The only question is what shall I enjoy? What kind of pleasures will fill my will to receive?

I know that my Hisaron is directed toward something great, something I have not yet attained. However, this unfilled desire itself brings me a certain illumination from this “greatest” from afar because I otherwise would not have a need for it. In such a case, my Hisaron can actually become my fulfillment.

This means that I find satisfaction with this Hisaron, it suffices for me, and I desire nothing more. If I were to possess anything in addition to this Hisaron, it would no longer be a lack for the highest pleasure. Even the act of receiving fulfillment would only distance me from the goal I strive for. Therefore, I prefer to remain with the Hisaron, which itself serves as my fulfillment. I am happy simply in the fact that I desire this greatest pleasure.

Is this sufficient for attaining the goal of creation? No, it is not. This is similar to the state of bestowal for the sake of bestowal, which undoubtedly is not our ultimate goal. And yet, in this situation, I find pleasure and justification for my current state. Such a state is certainly desirable for a person in this world.
[356803]
From the Daily Kabbalah Lesson 5/14/26, Rabash, “What Is, “If a Woman Inseminates First, She Delivers a Male Child,” in the Work?”