1. Rabash. Notes. Article 875. Three Lines - 4
We can learn the upper matters, called “the wisdom of Kabbalah,” only by way of Segula [remedy/power], since they can bring a person desire and yearning to adhere to the Creator because of the Kedusha [holiness] of the matters that speak of the holy names... When a person learns the upper matters in order for it to bring him closer to Kedusha, it causes a nearing of the lights. This means that this learning will cause him to thereby be rewarded with aiming all his actions in order to bestow. This is called “work in the manner of preparation,” where he prepares himself to be worthy of entering the King’s palace and to adhere to Him.

2. RABASH 647. A Prayer Requires a Deficiency

Our sages said, “Set times for the Torah.”

We should say that regularity means that although one has no desire or need, he must still learn Torah because the Torah itself brings him Kedusha [holiness], even though he feels no need to learn.

3. RABASH, Article No. 12 (1988), "What Are Torah and Work in the Way of the Creator?"

A person must make a great effort before he comes to learn so that his learning will bear fruit and good results, meaning so the learning will bring him the light of Torah, by which it will be possible to reform him. 

4. Likutei Halachot, Choshen Mishpat, Law 3:30
The essence of the work of the Creator is in the aspect of will, and each one according to how he accustoms himself to strengthen his desire and yearnings and longings for the Creator to a stronger degree, is granted closeness to the Creator and His Torah and Mitzvot.

5. RABASH, Article No. 875, "Three Lines – 4"

Before one is rewarded with emerging from self-love and doing everything in order to bestow, called Lishma, although he learns all these matters as they are, they are only names without any clarification, meaning that he has no attainment in those things that he is learning, since he has no knowledge about the material of the upper roots, called “the holy names,” or Sefirot and Partzufim [pl. of Partzuf].

We can learn the upper matters, called “the wisdom of Kabbalah,” only by way of Segula [remedy/power], since they can bring a person desire and yearning to adhere to the Creator because of the Kedusha [holiness] of the matters that speak of the holy names.

6. RABASH, Article No. 875, "Three Lines – 4"

When a person learns the upper matters in order for it to bring him closer to Kedusha, it causes a nearing of the lights. This means that this learning will cause him to thereby be rewarded with aiming all his actions in order to bestow. This is called “work in the manner of preparation,” where he prepares himself to be worthy of entering the King’s palace and to adhere to Him.

7. Baal HaSulam,"Introduction to The Study of the Ten Sefirot", Letter 155.

When he engages in this wisdom, mentioning the names of the lights and the vessels related to his soul, they immediately illuminate upon him to a certain extent. However, they illuminate for him without clothing the interior of his soul, for lack of vessels able to receive them. Yet, the illumination one receives time after time during the engagement draws upon him grace from above, and imparts him with abundance of sanctity and purity, which bring him much closer to achieving his wholeness.

Preface to the Wisdom of Kabbalah. Item 5.
 

5) Hence, the four phases in the name HaVaYaH, called Hochma, Bina, Tifferet, Malchut, are required. Phase one, called Hochma, is indeed the whole of the emanated being, light and vessel. In it is the great will to receive with all the light included in it, called “light of Hochma” or “light of Haya,” as it is all the light of Hayim [life] in the emanated being, dressed in its vessel. However, this phase one is regarded as all light, and the vessel in it is barely noticeable as it is mingled with the light and annulled in it as a candle in a torch.

Following it comes phase two, since at its end, the vessel of Hochma intensifies in equivalence of form with the upper light in it. This means that a desire to bestow upon the Emanator awakens in it, according to the nature of the light within it, which is entirely to bestow.

Then, using this desire that has awakened in it, a new light extends to it from the Emanator, called “light of Hassadim.” As a result, it becomes almost entirely separated from the light of Hochma that the Emanator imprinted in it, since the light of Hochma can only be received in its own vessel—a desire to receive that has grown to its fullest measure.

Thus, the light and vessel in phase two are utterly different from those in phase one, since the vessel in it is the desire to bestow. The light within it is considered light of Hassadim, a light that stems from the adhesion of the emanated being in the Emanator, as the desire to bestow causes it equivalence of form with the Emanator, and in spirituality, equivalence of form is adhesion.

Next follows phase three, since once the light in the emanated being has diminished into light of Hassadim without any Hochma, and it is known that light of Hochma is the essence of the emanated being, hence, at the end of phase two, it awakened and drew into it a measure of light of Hochma to shine within its light of Hassadim. This awakening re-extended a certain measure of the will to receive, which forms a new vessel called phase three, or Tifferet. And the light in it is called “light of Hassadim in illumination of Hochma,” since the majority of this light is light of Hassadim, and its lesser part is light of Hochma.

Following it came phase four, since the vessel of phase three, too, awakened at its end to draw the complete light of Hochma, as it was in phase one. Thus, this awakening is considered “craving” in the measure of the will to receive in phase one and exceeds it since now it has already been separated from that light, as the light of Hochma is no longer clothed in it but craves it. Thus, the form of the will to receive has been fully determined, since the vessel is determined following the expansion of the light and its departure from there. Later, when it returns, it will receive the light once more. It turns out that the vessel precedes the light, and this is why this phase four is considered the completion of the vessel, and it is called Malchut [Kingship].