In the work, meaning when we want to come to work in order to bestow and not receive for ourselves, of course we must observe the 613 Mitzvot [commandments/good deeds] in actual fact.One who learns Torah but does not want to observe the 613 Mitzvot de facto, is learning knowledge, the way one learns external teachings (Rabash, “What Does It Mean that the Torah Was Given Out of the Darkness in the Work?“).

Question: Does this apply to us in the sense that a person who still does not observe the Torah and the commandments in practice is, in essence, merely “acquiring wisdom” rather than studying the Torah?

Answer: I can tell you, as I understand it, what Rabash most likely means, not as others explain it, but according to his own interpretation.

A person who studies the Torah is one who is learning to become like the giver of the Torah. But if he does not draw the guidance for becoming similar to the giver of the Torah from the Torah, then for him the Torah is merely a science. He is not studying it in practice. It is written: “Good is the study that leads to action,” but such a person does not come to action, to correction.

If the Torah does not lead to action, it becomes merely a science, mere intellectual knowledge. About this it is said: “Believe that there is wisdom among the nations of the world.” What a person studies from the Torah while wishing to remain a non-Jew is called a science. But if a person wants to become a Jew, even though at present he is still a non-Jew, that is, he remains in the desire to receive, then he is truly studying the Torah, not merely a science. One who studies the Torah seeks through its illumination to attain the lights.

An action is called the correction of the screen over the desire to receive. Action is the fulfillment of a commandment. You take an evil desire and transform it into a good one. Therefore Rabash says that the commandments of the Torah consist first of 613 counsels (Eitin) for correcting the soul, and then 613 commandments (Pekudin), through which these corrected parts are filled with the lights.

In the end, after you have corrected and fulfilled all these commandments, all these parts, and filled them with the light called the Torah, you are rewarded with the general Torah. And when you come to the correction of the entire vessel, and the truly all-encompassing light is revealed to you, this is called Kadosh Baruch Hu (the Creator).
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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: We say that creation cannot attain the Creator. What is the Creator and what is the intention to bestow?

Answer: Every uncorrected quality in a person corresponds to a corrected quality in the Creator. We will know who the Creator is only when we correct our damaged qualities into the intention to bestow. You can only attain what is clothed in your Kelim (vessels). You cannot attain the Creator while uncorrected.

As you correct yourself and become like Him, you attain your corrected vessels, and then you will know who the Creator is. However, you will not perceive Him, but rather your corrected Kelim: “Everyone judges to the extent of his corruption.” You judge only according to the extent your own vessels are corrected.
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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 is it so important for a person to know what they derive pleasure from?

Answer: There is an animal state, the desire to receive, which enjoys what it receives. The light departs, it feels bad, and when it returns, it feels good.

Within the desire to receive, there is a point in the heart, and I want to develop it. However, I can do this only with the help of the light of faith, because it is a desire to bestow, a spark of the screen that I once had before the shattering of Adam HaRishon.

What is the point in the heart? It is a spark that fell into the Klipot (shells, impurities), a part of the reflected light that I had when I was within Adam HaRishon. I need to fan it into a flame through the greatness of the goal and the greatness of the Creator.

How can I do this? By comparing it to any other desire, one that may or may not be happy with the illumination from above. It is precisely when this desire does not enjoy the illumination from above that I can see what is happening to my point in the heart: whether it has grown or not, whether I can act under its influence or not.

If the illumination departs and I am incapable of doing anything, then the point has remained just a point, like in any person on the street. It is as though it does not exist; it has not awakened. I feel despair and act only from the desire to receive.

But if, at a time when the desire to receive does not give me anything, I can act from the point in the heart, then it is precisely in it that I feel life. Only in the state of striving toward the Creator, that is, in the state of darkness, can I feel this life.

Question: Is it darkness in the point in the heart that gives me this feeling?

Answer: It is not the darkness in the point in the heart, but the darkness in the general desire to receive.
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From the Daily Kabbalah Lesson 6/29/26, Rabash, “One’s Greatness Depends on the Measure of One’s Faith in the Future”

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Question: What does the external part of the Torah mean?

Answer: The external Torah does not address correcting the intention to receive for oneself into the intention for the sake of bestowal. In other words, a person performs external actions while neglecting internal ones; they do not work on their desires. Their actions are purely external.

Unlike Kabbalah, all world religions invariably include certain external actions, such as rituals. I say unlike because we have complete correspondence between external actions and holiness (spiritual actions). Each external commandment corresponds to a specific spiritual action and has a spiritual root.

Yet, external actions alone do not bring any correction to this world. Therefore, Baal HaSulam writes that if we added internal correction of our desires to our external actions, as it is written: “I created the evil inclination and the Torah as a spice,” and used the Torah for its intended purpose of correcting our egoistic nature, we would transform from mere Jews into the people of Israel.

Currently, we are not yet a people. The nation of Israel (Yashar El—straight to the Creator) is a group of people connected to the Creator. By becoming the nation of Israel, we would receive the place intended for us and belonging to us according to our spiritual root.

The spiritual forces currently descending upon this land do not align with our spiritual state. Today, we are worse than all other nations in terms of our behavior. This means that our place is not in the land of Israel, but among them. They are oppressing us, and we deserve it. This is why we feel so bad on this earth.

Today, this geographical location does not correspond to our spiritual level. We are not corrected to correspond to this place and have no choice but to correct ourselves. There is no other way. In other words, we cannot exist—not as a nation nor can we organize ourselves as a nation in this or any other place—unless we correct ourselves.

The concept of GE (Kelim of bestowal) can only exist in a corrected state, for the sake of giving. AHP can function in any state: corrected or not. Uncorrected GE is impossible; it simply does not exist in reality.
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From the Daily Kabbalah Lesson 6/23/26, Rabash, “What Is the Importance of the Groom, that His Iniquities Are Forgiven?”

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Preparation to the Lesson

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1st part of the Lesson — Writings of Rabash, Article 33 “What Does It Mean that the Creator Favors Someone, in the Work?” (1991) (7.8.2002)

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2nd part of the Lesson — Writings of Baal HaSulam, “Preface to the Wisdom” (5.31.2001)

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Question: It is said that Abraham received an instruction from the Creator to perform a commandment. But he was not certain of himself and went to consult with others. Doesn’t he trust the Creator? After all, Abraham already senses Him.

Answer: We are speaking about how a person assesses their own forces. A person lives like an animal for thousands of years, from one incarnation to the next,  just like the rest of the world.

We have lived through many cycles of reincarnation, in all kinds of forms and in various places. Throughout these cycles of the soul, we have developed in terms of our desires and demands. We see the nature of this development: the soul evolves and demands more and more.

Why the soul? Because the animalistic part within us does not develop. Our body remains the same body. Were it not for the spiritual part in a person, we would be just like an animal. Do animals evolve and suddenly demand television, automobiles, rockets, or music? Nothing of the sort. An animal remains an animal. As it is born, so it remains. An animal has only one law: to care for its existence.

Therefore, what develops within us is the spiritual aspect, which evolves in two stages. The first stage is material, animalistic, or a kind of animal-spiritual phase. We pursue sex, honor, money, and knowledge. The soul develops in this way, but this development takes place through the pursuit of pleasures found in this world.

After it has developed in this manner over many incarnations, a Hisaron, a lack or yearning for spiritual pleasures, is revealed within it. A person begins to sense the “point in the heart”; they desire something that is beyond this world, beyond the pleasures they can receive in their corporeal senses.

The spiritual pleasure one lacks is called Ohr (light), and the medium through which one can receive and perceive it, is called Neshama (soul)—a spiritual vessel, or Kli.

When a person begins to develop this Kli, even if gradually, through being granted this lack (Hisaron) that emerges within them after all the animalistic development spanning many incarnations, they become similar to Abraham.

They begin to feel an aspiration, a yearning for spirituality. This is akin to the Creator telling them: “Develop yourself, come to a new, special, better state.” And then a person begins to sense various forces, thoughts, and impulses that are either for that state or against it.

Rabash explains that this is like a theatrical play, where each actor portrays a certain quality within the person. Thus, Mamre is one quality within the person, Sarah is another, the whole household of Abraham with all his cattle, his field (in short, all the trappings of a Bedouins lifestyle) represent the forces of their soul that are either for their development or against it.

Why must it be this way? After all, the Creator says: “Lech Lecha!” “Go forth!” The road is laid out, go forward! So why should there be doubts? Why should you oppose it?

Because the intention is for you to become a human being, to develop into a human being, and not remain an animal. A person could be left as a puppet and improved, made into anything desired, without their own awareness or participation.

But in that case the created being would remain on the animate level, whereas the purpose is to delight the created beings by bringing a person up to the Creator’s degree, since delighting them on a lower degree is not considered delight from the Creator’s perspective. If there is something good, it can only exist in its fullest form. That is, to give anything less than the “greatest good” is not truly “to delight.”
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From the Daily Kabbalah Lesson 7/6/26, Rabash, “When Should One Use Pride in the Work?”

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Preparation to the Lesson

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1st part of the Lesson — Writings of Rabash, Article 16 “The Difference between the Work of the General Public and the Work of the Individual” (1987) (6.18.2002)

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2nd part of the Lesson — Writings of Baal HaSulam, “The Arvut (Mutual Guarantee)”

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Question: When I look for the Creator in the media, the evening news, in everything that surrounds me, I go down to the level of cause, where the origins of my state are traced. But due to a lack of experience or understanding, I misinterpret the cause of what is happening. Does it matter?

Answer: Day after day, you listen to the news and observe events, all the while remembering that these situations are orchestrated by the Creator, and you ask yourself why and for what purpose. You make calculations, and various thoughts come to you, leading you to realize that the Creator is sending you these states.

But you should not descend below the level of the cause, as this will make you focus on yourself rather than on the Creator. We, on the contrary, must connect everything only to the Creator, so that we may eventually compel Him to reveal Himself. When the Creator reveals Himself to us, we will see what is really happening.

Question: This means that only the search for the Creator matters. Is understanding not so important?

Answer: In any case, we will not be able to understand the situation. Understanding can be achieved from the level above the current state, where all the forces that shape the next state originate.

If you want to understand what is happening to you right now, you must rise at least one level above. Once you are on the higher level, you will gain insight into what is happening on the lower level. In other words, you cannot understand a state from the same level; you must rise to a higher level.
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From the Daily Kabbalah Lesson 6/23/26, Rabash, “What Is the Importance of the Groom, that His Iniquities Are Forgiven?”

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A created being is something that exists in the spiritual world, because our corporeal world exists only in our imagination.

The created being is born from the middle line, from the point where two opposite forces are present: reception and bestowal.

It knows how to combine these two forces in such a way as to use the force of reception, which is opposite to the Creator. It was deliberately created this way in order to give the created being independence and the ability to stand freely opposite the Creator. In this way, we can build our own independent identity that incorporates both of these forces together.

At every step, the created being must combine these two forces correctly, and verify the process stage by stage for each new portion of egoistic desire that is revealed within it. Thus, the created being grows itself, builds itself from its own material with the help of the force of bestowal, which it draws from the right line.

In essence, all the work is performed by the force of bestowal, the force of the light, the Creator. But the created being must prepare everything necessary for this. Just as in our world we use all the means available to us on the still, vegetative, animate, and human levels, together with all the powers of our feelings and mind. Yet we still say that we ourselves did the work, because it is we who perform these actions using the materials of this world and our own abilities.

Corporeal and spiritual construction proceeds in the same way: first there is a plan, and then, using the materials available to us, we begin to build different forms. So it is in the spiritual world. Through our desire and understanding, we ourselves build the “forms of the Creator,” our attitude toward Him, which resembles His attitude toward us.

On the one hand, this is our own work, as it is written: “I labored and found.” But on the other hand, it is the Creator’s work, because we learn from Him, from His examples, and ask Him to carry it out. We are true partners with Him, because we ourselves know exactly what we want and must prepare everything necessary!

In other words, we pursue the middle line in our intention, by uniting desire and intention, and by deciding for ourselves how to correctly unite the forces of holiness and impurity, the left and right lines.

We also build the middle line by connecting with the group through the light. We want to become included in the group and find our desire to bestow within it, yet that desire can be created only by the light, by the Creator, who is concealed within it. Thus, we incorporate these two forces: the force of the group and the force of the Creator within ourselves, while we remain in the middle line.

In many other examples as well, we see that we operate in the middle line, because we must combine these two forces—reception and bestowal—in order to acquire freedom of choice and independently build ourselves from them.
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From the Daily Kabbalah Lesson 3/28/11, “Preparing for the New Jersey Convention”

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The root of the screen is my attitude toward the Creator; it is what we call the greatness of the goal, the greatness of the Creator. Although it is still for the sake of reception, it constitutes the root of the screen.

When can I say that I have it? When I am in darkness, precisely when the surrounding light does not shine upon me. The surrounding light is not the light that will correct me. It is the light that will later clothe within me as the inner light.

It is specifically during darkness that a person sees that he is in an animalistic state, and the human within him is not being awakened that from above. Everything depends on how he himself is able to make a Human of himself, to awaken a desire toward the Creator within himself.
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From the Daily Kabbalah Lesson 6/29/26, Rabash, “One’s Greatness Depends on the Measure of One’s Faith in the Future”

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