The attributes of the Creator reach us through the light that returns to the source (the reforming light). We exist in the shattered attributes of both Malchut and Bina and cannot grasp how to work with a form that is opposite to the one we have within us. Yet before we can define the opposite, we must understand what it is.

If I see black, I cannot understand white from it, that is, how to transform the desire into “white.” I must perceive the difference between them, understand its nature, and then compare them within my Kelim (vessels). Through this comparison in both my feelings and in my mind, I will advance toward one of these forms: either the black or the white.

Therefore, despite the fact that we exist in a state of brokenness and we have Kelim of Malchut and Kelim of Bina that operate in the mode of receiving for oneself, we cannot understand what the property of bestowal means. It is simply not given to us.

Sometimes we sense how little we understand what for the sake of bestowal means. This indicates that the light is already beginning to shine upon us as the property of the Creator and not as something that is attracted by pleasures.

That is, the light begins to show us who He is. The Creator reveals His character to us, and this is already a great revelation, because then we see how base we are and how immersed we are in receiving for our own sake.

This revelation comes to a person according to how well they prepare themselves to demand what they wish to receive from from the upper light. If one pursues only pleasures found in spirituality, in order to correct their intention, the upper light—instead of giving them pleasure—shines upon them in such a way that they feel suffering. Thus, the light guides a person so that they do not strive for pleasures but begin to seek: “What should I strive for then? I feel bad.”

Then the light begins to show them that in addition to pleasure and suffering, there is something higher—the quality of bestowal, the Creator Himself, His character. Thus, He guides us not to demand  spiritual pleasures we associate with our  animalistic Kelim, imagining them to be like the pleasures of this world, but instead teaches us to understand that true pleasure lies in acquiring the quality of bestowal. Acquiring this quality is pleasure itself, because it is the quality of the Creator.
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From the Daily Kabbalah Lesson 7/23/26, Rabash, “What Is, “Anyone Who Mourns for Jerusalem Is Rewarded with Seeing Its Joy,” in the Work?”

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When a person begins to study in a group, to listen, and to engage in dissemination, they must receive more surrounding light and begin to change. But Rabash said that this is extremely difficult.

That is why we need only people who possess a point in the heart. We do not need the whole world, only those specific points that we must draw out from across the world. Why should our network span the whole world? It is solely to reach all those special individuals scattered across the globe. Once the desire emerges, that is it, the person is ready to realize the Creator. If not, then not.

There are people who do not understand that a different kind of Torah can exist, unlike Rabbi Fisher who once said that I should be left alone and given the opportunity to search for what I was looking for since I could not be satisfied with what they were giving me.

If it had not been for Rabbi Fisher, I would have abandoned religion. As Elimelech said many years ago, were it not for Kabbalah, he would have become secular, for he found life utterly tedious without the attainment of spirituality. Religious people do not understand that if a person has a true desire for the attainment of spirituality, it is something much stronger than all other desires. They do not understand that the person simply cannot be otherwise. They want to confine him in a framework so that he remains at the same level.

I remember that I was given the Gemara and told, “Study this from morning until evening; this is the desire of the Creator.” I could not! I went to study for several months in Kfar Chabad, and read several tractates, but it is completely impossible to study them without some reaction from above.

Baal HaSulam and Agra wrote that one who hopes precisely for this, who awaits it, can be satisfied only by the wisdom of Kabbalah. In the “Introduction to The Study of the Ten Sefirot” it is written that one who feels that the Torah is dry for him should leave it, and try his luck in the wisdom of Kabbalah.

The inanimate level cannot align with the vegetative. A plant is something that I cannot control; it slips through my fingers because it grows. It can not be held in the ground or kept close; it escapes.

Every movement of growth occurs because a person rejects, destroys, and cancels the previous state. Therefore the next degree comes. You will not be able to become a plant until you completely cancel the inanimate within you. And from there you begin to rise. The inanimate is your foundation, but on the other hand, you must constantly step over it.
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From the Daily Kabbalah Lesson 8/10/26, Rabash, “What Is the Gift that a Person Asks of the Creator?”

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Talks about the Steps of the Ladder, Part 210

What Is the Difference Between a Kabbalist Who Has Reached the End of Correction and the Creator?

What is the end of correction? It is when for every influence of the light there is a desire that exactly matches it. If every such desire is corrected in order to bestow, it operates exactly like the light that wishes to fill it. That is, the vessel becomes similar to the light precisely in action and in result, and according to this result there is no difference between the created being and the Creator.

Yet there is the Creator and there is the created being. It is true that the substance of the created being, the will to receive, remains, but it assumes the form of the Creator. Therefore, this is called “equivalence of form.” A difference remains between them, but only in the initial point: the Creator is existence from existence and the created being is existence from absence. But apart from this point, that the Creator created the created being, everything else in the created being is its own self-construction by its own powers in the likeness of the Creator.

Therefore, this initial point is not taken into account; what is, is everything the created being has built above it. Therefore, it is said that the created being is in adhesion with the Creator and there is no difference between them. That is, the created being attains the status of the Creator, everything that exists in the upper one. It is not that we receive all of this from the Creator, but we attain the thoughts, desires, and everything. This is not just a degree above the human; it is a degree above the created being.

Those degrees in which we are in the process of attaining the Creator are called “the secrets of the Torah.” Nothing is written about them anywhere, and it is impossible to write about them. What the created being attains when reaching equivalence with the Creator are the secrets of the Torah, the very thoughts of the Creator, which each person must conceal as much as possible and distance themselves from revealing. Therefore, nothing is written about this anywhere.

For this reason, there is no need to fear reading Kabbalah books. All the books of the wisdom of Kabbalah deal with how to reach the state of the end of correction, which is called “the flavors of the Torah”; it is permitted and even necessary to read them in order to correct ourselves.

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Preparation to the Lesson

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1st part of the Lesson — Writings of Rabash, Article 37 “Who Testifies to a Person” (1985) (10.9.2002)

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2nd part of the Lesson — Writings of Baal HaSulam, “Study of the Ten Sefirot,” Vol. 1, Part 1, Chapter 2

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Question: What is the difference between turning to the Creator and turning to the souls?

Answer: Does a person understand that the Creator’s desire is to bestow to His creations? Until a person understands that they must come to love of the Creator, to adhesion with Him, and that it is impossible without a person preparing their Kli (vessel), which is called unification with other souls, they will not begin to do anything.

We must understand that we can act in the spiritual world only to the extent that we are connected with one another in the material world. Suppose there is some heavy object lying in front of you that you have to move. But you see that you cannot do it alone. Then you turn to someone else or to several people, until there are enough people to move it.

So, imagine that you are down below, in this world, and in order to reach the 125^th degree, you need to move something heavy that becomes heavier and heavier every time. The more degrees you want to overcome, the more souls you need to connect with so that they help you move this weight. And so you continue until you connect with everyone, otherwise you will not reach the goal.

To ascend to the first degree, it is enough for you to annul your ego, let us say, before ten others, that is, to connect with ten souls. For the second degree with a hundred souls, for the next with a thousand, and so on.
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From the Daily Kabbalah Lesson 7/30/26, Rabash, “What Does It Mean that Oil Is Called ‘Good Deeds’ in the Work?”

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In our world, we assume there is a desire, and within the desire a pleasure; that they are two separate things. Indeed, this is how it works in the desire to receive. But in the desire to bestow, it is not so.

The desire to bestow is itself the pleasure. But since a person builds it upon the desire to receive, we are dealing with degrees of correction: the extent to which a part of the desire to receive participates in the aspiration to be like the giver.

The Kelim (vessels) are what matter most, while the upper light is at absolute rest. Therefore a person must strive for the correct Kelim, for the correct sensation that he should have all the time in relation to the Creator.

The beginning of correction is called “Everyone who mourns for Jerusalem.” It is when a person understands what the nature of their grief, what it concerns, what the concept “Jerusalem” means, what the destruction of Jerusalem is, and what this spiritual concept is that they must mourn for and that must become realized within them in the correct form.

If a person builds such a Kli, then of course nothing more is required of them and they are rewarded with this Kli being corrected according to the measure of their mourning since their mourning is directed toward their ego, against their desire to receive, against all the qualities called “the ruined Jerusalem.”

And when they regret this (this regret is called raising MAN), they are rewarded with the correction of this MAN from above. The light brings the correction, that is, a screen over those Kelim that mourn because they are in the state of the ruined Jerusalem, in the desire to receive.
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From the Daily Kabbalah Lesson 7/23/26, Rabash, “What Is, ‘Anyone Who Mourns for Jerusalem Is Rewarded with Seeing Its Joy,’ in the Work?”

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Question: What should we ask the Creator for? Should we ask to have the correct desire?

Answer: We need two things. First, to mourn the fact that we are in the shattered Kelim, in other words, that we think only about ourselves and want to fulfill only ourselves.

Second, we need an awareness of the greatness of the Creator, the greatness of the quality of bestowal, which should bring us to an aspiration for the “rebuilt Jerusalem.” In other words, it is not enough to regret being in a state of evil; we must also aspire to a state of goodness.

This work takes place in accordance with two kinds of Reshimot (spiritual records) that must exist within us: Reshimo de Aviut, and Reshimo de Hitlabshut—a Reshimo from the Kli, and a Reshimo from the light.

The Reshimo from the Kli shows the state that the Kli is in compared to the state that it should be in. The Reshimo from the light shows what the nature of my attitude toward the Creator should be so as to bring me to the realization that the Creator is the ideal, perfection.
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From the Daily Kabbalah Lesson 7/23/26, Rabash, “What Is, ‘Anyone Who Mourns forJerusalem Is Rewarded with Seeing Its Joy,’ in the Work?”

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Over which pleasures should a person ask for a screen in order to acquire it as the first spiritual degree? It is impossible to exist without desire, pleasure, or the aspiration to enjoy. So what should a person ask for a screen (Masach)?

Spiritual pleasures are concealed, whereas material pleasures are revealed. Therefore if a person asks for a screen above all the material pleasures so that he can nevertheless somehow become similar to the Creator, aspire to Him, and unite with Him, this is called acquiring the first spiritual degree.

That is, one reaches a state in which, on the one hand, they derive no pleasure from this world; nothing attracts them except the Creator. They feel despair because there is nothing in this world that can fill them; they nothing with which to nourish their soul (“Nefesh,” a person’ s receiving Kelim or vessels), and nothing from which to derive pleasure. Without this, they simply cannot exist; they are completely immobilized and powerless.

On the other hand, they must have an attraction toward something because otherwise for what would they ask for a screen and correction? Therefore there must be a very strong yearning for the Creator, and if a person completely acquires these two states, commensurate with their current state, they receive the first screen from above.

In other words, on one hand, “Better death than such a life; I have nothing in this world, I do not need it, and I am lovesick for spirituality.” On the other hand, there must be confidence that they can compel the Creator to provide them with a screen.

All of this gradually accumulates within a person, and when the person and their actions toward the Creator converge at one point, they merit receiving the first screen. Then they feel the presence of the Creator; their first spiritual desire merges with the screen, and they become an embryo (“Ubar”).

This is the gift that a person must ask from the Creator. These things cannot be conveyed in words; they can only be conveyed to one who is ready for this, and then the Creator allows them to ask.
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From the Daily Kabbalah Lesson 8/10/26, Rabash, “What Is the Gift that a Person Asks of the Creator?”

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Question: Is the correction of the shattering only a means to attain an even greater greatness of the Creator?

Answer: The entire shattering lies in the lack of awareness of that greatness, and all the correction lies in realizing that greatness, since the Masach (screen), which we call the intention for the sake of bestowal, is built within us as a result of respect we hold for the Creator, the extent to which I value Him more than my will to receive, the extent to which I value Him more than myself. Everything depends on my attitude toward this.

Question: How can we see the greatness of the intention?

Answer: The greatness of the intention is a result of the greatness of the Creator. We cannot measure the greatness of intentions themselves. You ask how it is possible to measure the light, to measure how great or small it is? After all, the intention is light.

I can measure this only according to the Kelim (vessels); I have no other possibility. To what extent the Kelim can join the intention for the sake of bestowal, to what extent the left line can be included in the right line, in essence, is my ability to remain in the intention.

I measure everything according to the Kelim. I do not know at all what the light is. There is some phenomenon in my Kelim, and this is what I call light. Therefore, all our work is through the Kelim.
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From the Daily Kabbalah Lesson 7/23/26, Rabash, “Anyone Who Mourns for Jerusalem Is Rewarded with Seeing Its Joy,” in the Work?

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