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.
[362497]
From the Daily Kabbalah Lesson for the holiday of Sukkot, 9/25/26

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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.
[362494]
From the Daily Kabbalah Lesson for the holiday of Sukkot, 9/24/26

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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.
[362921]
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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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.
[362772]
From the Daily Kabbalah Lesson 9/11/26, Rabash, “The Rosh Hashana Prayer”

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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.
[362765]
From the Daily Kabbalah Lesson 9/9/26, Rabash, “Go Forth from Your Land”

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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.

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Preparation to the Lesson

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1st part of the Lesson — Writings of Rabash, Article 19 “What Are Revealed and Concealed in the Work of the Creator?” (1987)

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2nd part of the Lesson — Studying with Friends

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Selected Highlights

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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.
[362612]
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?”

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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.
[362605]
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?”

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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.
[362925]
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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