Question: The Creator always gives and the creation always receives. How can one distinguish between the two?

Answer: It is very simple; instead of relating to the Creator as an infant to its mother, I myself want to become like her.

Question: But why does she need me to be like her? It is clear that I need Him, but why does He need me?

Answer: Indeed, the mother needs nothing, and the Creator is revealed without any lack (Hisaron).

Before the Machsom we never reveal a lack in the Creator. He cannot reveal it at a time when the created being is in concealment. As it is said, a person must believe that his yearning for the Creator stems from the initial yearning of the Creator toward him and is given to him by Him. One must simply believe that “the Creator is your shadow.”

However, we do not possess this sensation until we are truly ready to do something: First you acquire vessels of bestowal, and then you reveal in Him a lack. More precisely, He reveals His lack to you corresponding to the extent to which you are able to bestow to Him.
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From the Daily Kabbalah Lesson 3/28/26, Rabash, “What Is, If He Swallows the Bitter Herb, He Will Not Come Out, in the Work?”

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The light is called Shochen, and the Kli where the light is clothed is called Shechina (Rabash, “What Is, ‘When Israel Are in Exile, the Shechina Is with Them,” in the Work?’).

Creation consists of two parts: the Creator and the creature. The Shechina is the revelation of the Creator, the presence of the Creator within the creature. But if His presence disappears from our perception, there can be two reasons for this: either the Creator conceals Himself, that is, expels the Shechina from the creature and does not reveal Himself to it, or the creature itself causes this, whether by its own will or not.

This happens because the light is higher and governing, while the vessel desires to enjoy the light and feel it as fulfillment. Thus, the vessel is dependent on the light. In order for it not to depend on the light, and to be fulfilled by its own good will, on equal terms with the light rather than in subordination to it, it is necessary to remove the greatness of the light, to remove the Creator’s presence, and thereby give the vessel the possibility of free choice.

But for this, it must be given the means for choice. By these means, we refer to the vessel’s ability to distinguish one thing from another according to a certain criterion.

The Creator lowers the Shechina into the vessel down to the level of dust; the shattering of the vessels occurs and sparks of bestowal are embedded into the vessels. Then the Shechina departs and shows itself as corrupted and shattered, that is, the Creator shows the vessel that He abides in an unfulfilled desire (a lack) and that He requires the emergence of the creature’s attitude toward Him.

All these various relationships between the Creator and the creature must ultimately lead to a state where the creature acquires all the necessary conditions for free choice, so that later, upon returning to infinity, it will recreate the state of infinity by its own strength.
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From the Daily Kabbalah Lesson 3/24/26, Rabash, “What Is, ‘When Israel Are in Exile, the Shechina Is with Them,’ in the Work?”

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How can a person undertake implementing something artificial, something that seems meaningless to him? Where will he get the strength for this? If I think about this, then, first of all, I must understand that it came to me from above as the Creator’s advice.

Secondly, any state, even one artificially aimed toward the Creator, is preferable to a state in which I am more distant from the Creator yet preserve my own sense of truth. How can I lie to myself as if I am in an ascent and love Him, when right now I am in a wretched state and curse Him, albeit cursing Him from the bottom of my heart? Surely, that seems more necessary, more truthful, and more precious.

No, it is not more precious, because we are all governed by fulfillments that come from outside. The light arouses the vessel. Therefore, the vessel never has a sensation of its own; rather, the vessel perceives itself in accordance with whatever the light awakens in it. One should not imagine that one possesses any intrinsic worth in and of oneself. In an instant the intensity of the surrounding light may shift, and in accordance with the shift,  I, along with my thoughts and desires, will be flung to the opposite extreme and who knows where else.

Therefore, we must understand the significance of artificially changing oneself. Suppose that I feel wretched under the influence of the surrounding light, yet at that very moment I begin to dance. By doing so, I effectively supplement what the surrounding light has failed to evoke in me, namely the act of dancing. For the time being, I do not change my mood by this, I only perform artificially what can be performed. This is something I can do: simply jumping and shouting, even if tears are streaming down my face. I can laugh while weeping, doing so just as artificially as an actor on the stage.

By doing this, I not only influence the body, but also, as if, awaken the surrounding light so that it will act upon me and change my inner fulfillment. The influence on the upper is also carried out by means of my body. If I jump, the point is not merely the fact that my body is jumping, but that I internally seem to spring up and issue a command to myself, thereby causing the body to jump. It is precisely this command, this effort, that I invest in the body that causes a change in the surrounding light.
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From the Daily Kabbalah Lesson 3/28/26, Rabash, “What Is, If He Swallows the Bitter Herb, He Will Not Come Out, in the Work?”

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Question: Previously it was clear to me: there is “me” and there is a dark point. Then everything inverted and I lost this point, I lost myself in everything. What should I do?

Answer: Yesterday you were in a state where you saw what you must do, and today you are in a state where you do not know where you are, who you are, and what you should do. This means you have entered concealment.

What to do, how to come out of it? Start asking, start pleading. Begin to put artificial pressure on yourself: “What for? Why?” Become an actor who plays as if it were for real. And you will see how your desires awaken and your memory comes to life. You will receive new vital forces and then, at least, you will once again become yourself.

In life we have to do many things artificially. When I write a book, I sometimes fall into such states as if I have nothing and want nothing. But I begin to write, that is, as it were, to speak with someone else.

And when it is “with someone else,” everything returns to me, because the will to receive no longer interferes so much. In this way you advance further and further, fall into various states, clarify them and pass through them. One must use all means.
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From the Daily Kabbalah Lesson 3/28/26, Rabash, “What Is, If He Swallows the Bitter Herb, He Will Not Come Out, in the Work?”

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Preparation to the Lesson

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1st part of the Lesson — Writings of Rabash, Article 21 “What Is, ‘A Drunken Man Must Not Pray,’ in the Work?” (1989) (1.17.2003)

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2nd part of the Lesson — Writings of Baal HaSulam, “Study of the Ten Sefirot,” Vol. 2, Part 5, Item 43

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3rd part of the Lesson — Principles of Spiritual Work in the Ten

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Question: Should communication in a group be based on the right line?

Answer: In a group, we must constantly try to connect with the right line. It is a state where everyone awakens awareness of the greatness of the Creator, the importance of the goal, and the special nature and uniqueness of the group.

After everyone makes an effort, the gap between us and the surrounding light is revealed. If we really invest our strength correctly, we begin to feel the need for the Creator, and then, once He becomes revealed, we feel great joy.

Then everyone realizes how great it is to let another person feel how great the goal is, and they want to hear the same thing from their friend to realize how far they are from the goal. These two opposing points should always be before our eyes: how small I am and how great the Creator is.

But this feeling must be creative and constructive to turn it into a useful action. Only positive things should be revealed in the group.
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From the Daily Kabbalah Lesson 4/7/26, Rabash, “The Connection between Passover, Matza, and Maror”

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Question: How can we understand that everything that depends on us is only the awareness of the state given to us, while everything else is determined from above? How can we make this understanding come faster?

Answer: As Rabash writes, we must sanctify the times: “Israel sanctifies the times.” This happens through striving to attain a higher-quality effort during the study.

Question: But we are doing this, are we not?

Answer: I do not know whether we are. This is something not so easy for a person to measure. Does your soul truly ache and respond to every word so that you are seeking salvation? Is this what you demand from every word in your study? Do you search in each word for its true spiritual meaning in order to connect through it to the source of life, and to feel that if you remain disconnected from this source even for a moment, you are as if dead?

Coming to such an awareness of necessity is precisely our work, our collective ascent. I hope that during Passover we will indeed reach such a common state.

If we unite during the holiday and think on a common level about what we can do in order to make the best use of the special surrounding lights of Passover, then we will be able to gain a great deal for our advancement.
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From the Daily Kabbalah Lesson 4/7/26, Rabash, “The Connection between Passover, Matza, and Maror”

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Question: How should I relate to what is happening in this difficult time for our people?

Answer: What can I tell you? I will give an example from the life of Rabash. About a year after I came to him, the Lebanon war “Peace for Galilee” began. I saw how he listened to the news from the front, how he worried and grieved over the victims of the war. He suffered greatly and felt profound empathy.

But there are those who are completely devoid of feeling. We see many people like that. Sometimes people come to me to ask advice about what business they should start. And then another person comes in and asks when it is better to leave the country, in one month or two.

It is simply unbelievable how some people absolutely do not feel what is happening around them. But there are also those who feel the danger so subtly and acutely that fear drives them mad. This is hard to explain. This is individual providence.

Everything depends on a person’s reaction to the blows, on how capable he is of becoming wiser from the sufferings he experiences. We must seek their source, because by this we reduce the amount of suffering. After all, sending a blow is not the problem; the problem is how a person reacts to it, how he begins to grow wiser and seek the source of the blows, the Creator.

A blow comes only in order to awaken us to seek the Maker. If, after a small hint from above, I set out to search for the Creator, then there is no need at all for a heavy and painful blow.

The Creator wants that for every moment I spend disconnected from spirituality I should feel as though I have lost my life, as if I were dead. This is what is known as a great state. If even for a fraction of a second I stop thinking about Him, seeking Him, feeling Him, and yearning for Him, it is like the end of the world for me.

If I feel and act this way, then I do not need terrible blows. All I need is a small reminder of the Creator. Now I receive 100 kg of blows, and only one gram of them reminds me that the blow was sent to me by the Creator and that I should seek connection with the upper. Later, having become wiser, 1 gram of a blow will be enough for me, and I will add the remaining 99.999 kg myself through the sher horror that I could forget about the Maker or sever my connection with Him.

I have a point in the heart, which is a desire for the Creator that the Creator Himself gave me. And to this point I must add desire from myself, build a desire for spirituality from my own striving toward the Creator.
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From the Daily Kabbalah Lesson 3/31/26, Rabash, “Show Me Your Glory”

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The difficulty of our work lies in the fact that as we advance toward entering spirituality, or exiting this world, “Egypt” (this world is called “Egypt,” and the spiritual is “the Land of Israel”), we encounter a major problem: This entire process does not unfold according to our reason and this greatly weakens us.

Right now, many people are sitting here, and each of them once “burned” with a desire for the goal, but over time, they have calmed down. They settled into their place, fell asleep, and weakened. Why does this happen?

According to reason and feeling, a person does not receive what they expect. One wants to advance in such a way that there will be clear results within the desire to receive. A person is built so that moving forward means understanding more, gaining experience and strength, acquiring wisdom, and being better prepared for each new stage.

But here it seems the opposite happens. The more a person advances (yet does not see their progress), the weaker they become, the less they understand, and the more they fear what may happen to them. They have already experienced unpleasant states, and therefore are afraid, they don’t know what awaits them ahead, and they give up in advance.

The main thing here is to rely on reason. When we read the story of the exodus from Egypt, it seems beautiful to us. But when it happens within us, “and the children of Israel cried out from the work,” each time it becomes harder with fewer visible results, and a person raises their hands. They are tired and exhausted. What should be done?

Therefore, one who does not constantly work on building a system of support for themselves cannot advance. For example, how do miners work? They go underground, drill tunnels, and install supports. These are not simple tasks. To move forward even one more meter, one must install another support, and another, not just dig and move on.

So it is with us, if a person advances and wants everything they have done not to collapse upon them with such weight that they cannot rise, justify it in their heart or mind, or turn to the Creator, then they must maintain themselves in a certain state.

If there are disturbances against reason, they turn to feeling. If there are disturbances against feeling, they go according to reason. And if there are disturbances in both, what then? Then one immerses oneself in reading, in the articles; and if that does not help, the friends obligate them, and this is already a more advanced state.

Therefore, in order to advance, one must constantly sustain oneself by building a system of support so that there is truly a guarantee, a confidence that one will not fall. This is not just something that keeps a person on the path, these guarantees are built within the soul through work and study. One constructs them as if proving to oneself, to the parts of one’s soul, preparing its entire structure. This is very important work.

This is necessary not only in order to be able to advance and not fall, this structure remains forever.
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From the Daily Kabbalah Lesson 3/22/26, Rabash, “What Is the ‘Bread of an Evil-Eyed Man’ in the Work?”

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There is a path that Kabbalists call the path of Torah. They did not write their books by chance. These books are meant for a person who asks about the meaning of life. If you find yourself in a state where you feel no taste in life, that feeling is worse than death.

Yet you can do nothing about it. You are completely powerless. You cannot even take your own life, because you are required to “work” eternally. And that is precisely the purpose.

Therefore, you will not be allowed to die. Work will continue on you until you desire entering eternity. You will simply have no choice; you will have to pass beyond the point of death. In this way, the Creator awakens you to search for the meaning and purpose of life.

But what should we do when we go through states of darkness, when it feels like everything is collapsing and all is lost? We are under the influence of the masses, and the masses have enormous power. They affect us and transmit their total helplessness. They have no solution; they are like animals led to slaughter.

People in the street are simply unhappy. At least we have an inner refuge to retreat into. Even those who have not yet crossed the Machsom already possess a kind of inner shelter: When I remember the Creator, I feel that I can justify my state. My condition gains purpose, I understand that it is useful, desirable, and brings me closer to correction.

At times, I even begin to feel states of darkness as advancing me forward, as necessary and desirable. That is, while in darkness, the Creator reveals Himself to me from concealment, giving me a sense of calm, allowing me to glimpse a ray of light at the end of the tunnel. In this way, the Creator directs me toward Him.

A question arises: Why is it that when we hear about terrible tragedies and see that the people are in complete confusion, no one knows what to do? This is a fundamental question: “Why does it always happen to us this way? Why do we suffer?”

The situation is intensified by pressure from the entire world, we feel as though there is nowhere to run. The whole world seems against us. Everyone experiences this, and the people collectively radiate despair, which spreads to you. As a result, you descend together with them.

But this descent is temporary. Its purpose is to teach you to renew your connection with the Creator at every moment. You must constantly re-establish contact with the Divine, because through repeated entrances and exits of the Light, your inner connection to spirituality is renewed.

Try to relate all states to the Creator, to connect everything that happens with Him, and then you will feel better.

In other words, the Creator deliberately sends you different situations so that you will need Him as the source of life, so that you will turn to Him and remember Him.
[354896]
From the Daily Kabbalah Lesson 3/31/26, Rabash, “Show Me Your Glory”

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