Question: We learn that the Creator gives us a point in the heart, gives us Kelim (vessels), and does everything for us, but why don’t we receive vessels of bestowal?

Answer: We study that the Creator is good and does good. His goal is to bring a person to final correction (Gmar Tikkun). A person’s Gmar Tikkun occurs when they develop their desire to receive to the point that in its actions, it becomes similar to the actions of the Creator.

But the Creator does not put on Tefillin the way you do; He does so spiritually. It is a state where Zeir Anpin of the world of Atzilut becomes great, rises to Arik Anpin, and performs actions called “putting on of Tefillin”: a powerful connection with the upper force (Zivug de Hakaa) at a particular degree, when the lights emerge from above, from the front and from the back, from the side of the forehead (Metzach) and from the side of the back of the head (Oref).

The Creator wants you to put on Tefillin in the same way He does; this is called becoming similar to Him. In other words, it is not merely putting a box on your head or arm. At the same time, you must perform the true action—the spiritual one.

You already understand that this is performed both spiritually and corporeally. But why does the Creator not give those who perform it corporeally the desire to perform it spiritually as well? Because there is no connection between the two. That is the answer. There is no connection between them.

A person can spend two hundred years, reincarnation after reincarnation, performing the commandment of “putting on Tefillin,” but this does not develop his desire to receive—his desire for spirituality does not grow as a result.
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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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The desire for spirituality begins with the point in the heart which the Creator places within a person. This can happen to someone who is religious as well as to someone who is completely secular. As a rule, it happens to a secular person because he is searching for something more, since religion no longer satisfies him.

But observing the Torah and commandments on the material level will not lead you to spirituality; it does not expand the desire to receive. The desire to receive is an entirely different Kli (vessel). It begins with the point in the heart and continues onward toward spirituality.

There is a Machsom—a line below which there is a person on his animate level who has corporeal desires for money, honor, and knowledge. And if, after this, the point in his heart —the desire for spirituality—appears, then this is a “part of the Creator from Above,” which has nothing to do with his other desires.

A religious person observes the commandments within the framework of life in this world without this point. The point in the heart is something else—it is a desire for spirituality. People with a point in the heart can be found among both the religious and the secular, among both Jews and the nations of the world, as Rabbi Elazar and Rabbi Shimon wrote about. We can see this in Rabbi Akiva and Onkelos.

These calculations are the Creator’s calculations from above. It does not necessarily happen that all the righteous father’s sons are also righteous. Who remembers the names of all of Moses’ sons? We know that he passed the Torah on to Joshua. The point in the heart is not inherited; it is placed within a person, and that is how the process continues. It is not my fault that I was given such a desire, and I act according to it.

If the point in the heart awakens in a person, then it is there; if it does not, then it is not there because we ourselves cannot cause it to reveal itself. As RABASH wrote that you take a person and place them in a group that strives for spirituality, then you are, so to speak, accelerating their development, and the Creator reveals the point in the heart within them.

This means that in their animalistic development, a person reaches a level at which this point manifests itself within them, that is, the time remaining before they sense the point in the heart is shortened.
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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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If we look a little deeper in, and thoroughly examine those who observe Torah and Mitzvot, whether they want to be given vessels of bestowal and to give in return the will to receive, the vast majority of the workers will say that they pass on this. Instead, they want to observe Torah and Mitzvot in order to receive. It follows that they have no need for vessels of bestowal. For this reason, how can they say that the Torah and Mitzvot they labor in should give them a reward for which they have no need? On the contrary, they are afraid lest they will lose the vessel of reception called “self-love” (Rabash, “What Is the Gift that a Person Asks of the Creator?”).

Rabash writes that there are people who observe the Torah and commandments as though they were “perfect” and “righteous.” Nevertheless, their practical observance says nothing about their intention, and they do not understand at all what the Creator requires of them.

Most people in the world observe the Torah and commandments only in order to receive a reward in this world or in the future world. The exception is those who wish to acquire the intention for the sake of bestowal, the screen, something that is completely impossible to achieve except through the wisdom of Kabbalah. Working for the sake of the Creator is precisely what the wisdom of Kabbalah is about. It means becoming similar to Him.

I in no way reject the observance of the Torah and commandments by those who observe them mechanically. This is called the initial, minimal degree, the spiritually inanimate level; it is where people have been taught to observe the commandments practically, but have not been taught about the intention, because their teachers do not know what it is.

The intention is the screen and reflected light, which can be acquired only after many years of great effort, while being under the influence of the surrounding light that comes to a person through studying the wisdom of Kabbalah.

We are speaking about two levels: the level of the masses, which is called the path of the ordinary person, and the path of Torah, the path of the influence of the surrounding light, through which a person acquires a screen. The first is one thing and the second is another. But for me there is no contradiction between them, nor do I oppose this. I reject nothing, there is simply Torah for those who are not yet spiritually developed and Torah for those who are already spiritually developed.

I lived in Rehovot and began searching and making efforts, as though I had returned to religion. I was looking for something internal and saw that there was nothing there. I began demanding more from those who had brought me back to religion and continued searching.

Among them was Rabbi Fischer from Holland, who told the others, “Leave him alone. There are people who need something more internal. Help him.” That is how I came to Rabbi Zilberman from Jerusalem. He quickly understood that I was one of those who needed something more. But even what I received in Jerusalem was not enough for me, so I continued searching until I found Rabash.

There are such people and there are others. You cannot say anything more than that.
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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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After the destruction of the Second Temple, a few people remained, such as Rabbi Shimon, who began writing books and advising the nation on what they should do. They directed this nation that had disconnected from its spiritual level to adhere to a system based on physical actions corresponding to spiritual ones.

Previously, everyone prayed with a prayer of the heart; now,  a prayer book was written for them. Many things that did not exist before were now defined by instructions on how to act at the material level. It was necessary to define the boundaries of the “animal,” which no longer sensed the limits set by the spiritual world and was seeking its own enclosure—to provide a framework for its existence. This was done through the book Shulchan Aruch and other texts.

Thus, the situation that persisted for millennia can be described as the lesser evil. A person existing on the material level, who has no contact with spirituality and no perception of the surrounding light, naturally believes that nothing else is possible.

He thinks that by observing the Torah and the commandments, he is doing everything possible. Indeed, in a way, he is doing everything possible. He has no sense that any further correction is possible. Correction of what if the point in the heart has not yet manifested itself?

That is why some have one Torah and others have another. For some it is external, for others it is internal. When we speak about the inner part of the Torah, we are talking about why a person needs the Torah in the first place: either for internal correction, which is triggered by a point in the heart, or for external correction, which is prompted by the desire to know what to do with one’s hands and feet, and what words to say.

For example, you have a book about slander. Let us take just one stipulation: “Love your neighbor as yourself,” and suddenly you need all these books and encyclopedias to know exactly what can be said in connection with this and what cannot.

The law, however, states one thing: “Love your neighbor as yourself.” Make an effort to do this, that is all. What books could we be talking about? However, when moving from inner work to outer work, you must give each thing an external definition so that you know which forms of its manifestation are prohibited, then the amendments begin to multiply. Internally, there is only one law: the law of adhesion, of similarity of form.
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From the Daily Kabbalah Lesson 8/12/26, Rabash, “One Should Always Sell Everything He Has and Marry a Wise Disciple’s Daughter”

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Question: What does it mean to engage in Torah and commandments?

Answer: Engaging in Torah and commandments (Mitzvot) with the help of the reforming light means doing everything described by Kabbalists who have attained Lishma. They advise us which actions can help us attain Lishma. For the time being, we call these actions Torah and commandments.

Lishma is the work with Masachim (screens) for the sake of bestowing upon the Creator, for the sake of His Name. Once I enter into work with Masachim, it becomes clear to me what Torah and commandments are. I already know which actions I can perform in my desire to receive that bring me closer to the Creator, that is, increase my intention to bestow. Then these actions are called commandments.

By correcting my desire to receive through the intention to bestow, I fill it with the light called Torah.

And now, while I am below the Machsom (barrier), my intention, although not yet very clear, is directed toward my desire to reach the beginning of true spiritual work, a genuine relation with the Creator, to bestow upon Him, to cross the Machsom, and acquire a Masach. I do not yet know exactly what this means, but I can somehow imagine it. Therefore, if I perform any action that the Kabbalists advise me to perform, this is called Torah and commandments.

And the actions that I perform with my body (with my feet, hands, or various objects) are the ones we must do within the framework of our corporeal world. They have nothing to do with spiritual work whatsoever. Therefore, I keep saying that they do not advance a person toward the Creator. They merely keep a person within the framework of the inanimate spiritual level (Domem de Kedusha).
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From the Daily Kabbalah Lesson 7/16/26, Rabash, “What Should One Do If He Was Born With Bad Qualities?”

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1. A person is a new Kli, called the soul, which can be formed within us through study when the illumination that comes returns one to the source. That is, it builds the sixth sense within us, the desire for the Creator with the intention of bringing Him contentment through a screen.

There is no place here for the desires of other animalistic passions, upon which a screen cannot be built, regardless of what calculations one might make regarding their use. All this does not belong to the work of the Creator.

Therefore there are two opposite forms of Torah. One Torah teaches how to exist in this world, below the Machsom. This is called the general Torah, through which the masses are taught how to live better, how to be a good Jew, that is, what is commonly called being religious. Accordingly, one is taught to govern one’s qualities, to be kind and decent, to love the created beings, to guard one’s speech, and so on.

I do not reject this in any way. Those who have not yet crossed the Machsom and who do not yet have the intention to cross it, should indeed observe this. Such is the Torah for the masses, which prepares them to pass on to the individual Torah.

The individual Torah is intended for one who wishes to develop individually, that is, for a human being (“You are called ‘man’…”) above the Machsom, one who already possesses a new Kli.

The desire for the Creator is called a new desire, a new Kli with the intention for the sake of bestowal. Within it various disturbances that are directed against the Creator are awakened, called Klipot. Then all of one’s connection and all of one’s work are directed solely toward the Creator. And whatever is directed toward the Creator is called spiritual, and is called “man” (Adam).
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From the Daily Kabbalah Lesson 7/16/26, Rabash, “What Should One Do If He Was Born with Bad Qualities?”

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Question: What should one expect from the commandments of the Torah?

Answer: A “commandment of the Torah” consists of extracting the concept of the “Torah of life” from the Torah, attaining life itself. Baal HaSulam writes about this in TES (The Study of the Ten Sefirot). He refers not to the study itself, but to its result.

Question: Suppose a person is sweeping the floor in our building or working in the kitchen. Is this considered that he is studying Torah?

Answer: If I do something in our kitchen and intend thereby to attain something in my life, then the desire that arose in me at that moment, multiplied by the good, beneficial thing that I contributed to the group, that is, multiplied by the group’s collective desire to attain spirituality, becomes my own desire.

By serving my friends, I thereby acquire their desires, include myself in them, and then those desires influence me, and direct my own desire into the proper course.

As a result, during the lesson I intend to draw the light of the Torah that reforms from what I study, not to become a great sage or anything else.
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From the Daily Kabbalah Lesson 7/14/26, Rabash, “What It Means that ‘Law and Ordinance’ Is the Name of the Creator in the Work”

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Why was the Torah given to us? To bring us to action.

What is meant by “action”? A person’s soul consists of 613 parts, and from the very beginning, all of them exist within us in an uncorrected state. We must correct each one of them; this is called fulfilling the 613 counsels (Eitin in Aramaic).

Each time we correct one of the 613 parts of the soul, it receives the light corresponding to that particular part of the Kli. Then we are granted the 613 commandments, or deposits (Pekudin in Aramaic), which are deposits of light.

In other words, we correct the vessels and fill them with lights; we do so for all 620 parts of the soul (613 commandments plus the seven commandments of the sages). This is what is called an action. The Torah, study, and our efforts are all intended to bring a person to this action.

Afterward, we are granted the receiving of the Torah. The Creator is the all-encompassing light that fills the soul with infinity. Through this, the Kli (vessel) comes to perceive what the Creator is, because without a Kli, perception is impossible. The Torah is that very same light, which is divided within the collective soul into 613 parts or 600,000 parts, the distinction is not essential. The correction of each individual part is called a commandment.

Thus, Israel, the Torah, and the Creator are one. This state reaches its complete realization at the end of correction: first, the Kli becomes aligned with the particular light filling each of its individual parts; then, upon attaining the general correction, it becomes aligned with the all-encompassing light. This is the final state expressed in the words: “Israel, the Torah, and the Creator are one.”
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From the Daily Kabbalah Lesson 7/2/26, Rabash, “What Does It Mean that the Torah Was Given Out of the Darkness in the Work?”

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Question: Why does Rabash use words that are familiar to us in his articles?

Answer: Rabash cannot use other, unfamiliar words. It is not his fault that you get confused. The entire Torah consists of the names of the Creator. The light is clothed in the Kli (vessel), and the Kli receives perceptions from it regarding what He does and what properties He has.

For example, what does it mean: “As He is merciful, so should you be merciful”? As I improve my quality of mercy, I will feel that He is also merciful. This means that I have attained knowledge, the revelation of the holy name “merciful one.”

Thus, the entire Torah is the names of the Creator. The lights clothe themselves in me and give me a sense of who the Creator is because the Creator is the totality of light, while I receive this totality of light in portions according to the measure of my correction. As a result, once I have received the entire Torah, I thus feel the Creator. In the totality of all the lights, I fully feel Him. This is the essence of the commandments, the Torah, and the Creator. And the one who reveals them is called Israel.

The only that is said: “The whole Torah is the names of the Creator.” In other words, only about this is it written in all the holy books. Holy books are those written beyond the Machsom, which means “holy,” and refers to being separated from this world.

If you read the Torah as a novel that tells you what happened between men, women, and children, who went where, who killed whom, and what was done to them for it, that is your problem. We must read the Torah as the names of the Creator.

I was asked on the Internet today: “But it says that every week you have to read a weekly chapter from the Pentateuch with RASHI’s commentary: read the weekly chapter twice, and the commentary once.” By the way, there are many more in-depth commentaries, and you can include them. They are all written by great Kabbalists.

So what should I do, read or not read? I replied that there is a strict prohibition in the Torah: “You shall not make a graven image.” That is, do not imagine something material instead of spiritual. If you are imagining a historical novel as you read a weekly chapter, do not read it.

This is the strictest prohibition in the Torah because it makes it impossible to achieve spirituality. And do not worry. By violating it, you are not doing anything wrong or harming the Creator or the world. However, at the same time, you remain the “animal” that you are today. Therefore we must treat the Torah as the true names of the Creator, and then it will lead you to the goal.

Moses wrote the Torah in this language because he could not find another language. In all other languages—Haggadah, Midrash, Halacha, Kabbalah—it is much more difficult to express all the points and details he wanted to describe. This is almost impossible in other languages. That is why he chose this language, the language in which all stories are written.

Comment: There is a contradiction here. After all, we still keep the commandments and do everything necessary.

My Response: You are on Earth in an earthly body, therefore you fulfill the commandments: you apply Tefillin, Tallit, make a blessing, eat Kosher food, etc. If you were not in the body, you would not have the opportunity to perform these actions. But these are not the actions by which you attain the holy names. You attain the holy names by correcting desire, by putting a screen on it, and by receiving light into it. The light that reveals itself in the corrected desire is called the holy name.
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From the Daily Kabbalah Lesson 7/2/26, Rabash, “What Does It Mean that the Torah Was Given out of the Darkness in the Work? ”

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Question: What does it mean to fulfill the commandments “in practice”?

Answer: “In practice” means performing an actual spiritual action, when you lay the foundation of a Masach (Screen) over your desire. In his articles, Rabash is not speaking about commandments such as putting on Tefillin every morning, but about correcting desire.

Why do you call putting on Tefillin in the morning a “commandment in practice,” rather than the inner action of correcting your desire? Within you there are 613 desires, and these are what you must correct. It is for this purpose that you have gone through many reincarnations.

Would you like another reincarnation? Very well. And another after that? You will have that as well. But in the end, you will have to correct the 613 desires in your soul. Precisely them, this is what the Torah speaks about. At the same time, you should perform the corresponding actions in this world, that is, observe the commandments as they exist in this world. But what you truly wish is to correct yourself with respect to the spiritual world.

Comment: There seems to be a certain distinction here.

My Response: There is indeed a distinction, but it should not lead you astray. What does this distinction consist of? Am I to blame because I am not a Cohen or a Levite? True, I cannot perform the commandments that apply specifically to Kohanim or Levites in this world. But spiritually, I must fulfill them.

Am I to blame because, for example, I am not a firstborn or  a woman? A woman has commandments that I do not. Thank God, I am neither a widower nor divorced, but they, too, have commandments that apply specifically to them.

Spiritually, however, you are obligated to fulfill all of these commandments, from “A” to “Z” You must pass through every state corresponding to all 620 of your desires.

In the corporeal world, it is different. For example, today we have no Temple, and I am not a farmer. Do you know what it means, according to the Torah, to be a farmer when the Temple exists? Do you know all the laws and ordinances that apply? I am also not a servant in the Temple, nor do I offer sacrifices. I am not the High Priest, with all that this entails.

In this world we are given only signs and hints. A person may observe them or not observe them, that is not what determines the spiritual path. In spirituality, however, you are obligated to correct all 620 parts of the soul, that is, the 613 commandments together with the seven commandments of the sages.
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From Daily Kabbalah Lesson on 7/2/26, Rabash, Article 21, 1988 “What Does It Mean that the Torah Was Given Out of the Darkness in the Work? ”

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