All we need so we can engage in Torah and Mitzvot [commandments] is the revelation. That is, to reveal the delight and pleasure hidden in them so we will see them openly (Rabash, “Concerning Hesed [Mercy]”).

If we were to reveal that bestowal contains many pleasures now, then, like a thief, we would run after this quality in order to obtain those pleasures.

On one hand, we are pushed toward bestowal by the anticipated pleasure, on the other hand, by the suffering we feel in our state. But as we advance along this path, do we see that it is about great pleasure? Is the benefit of bestowal revealed to us in our will to receive? Are we burning with the desire to bestow, which promises pleasures?

If we were in such a state, we would follow the Klipot. We would be included only in the pursuit of the pleasures of the Klipot and would never be able to come out of it.

Therefore, our path is called: “For the Torah shall come forth out of Zion,” that is, from “exits” (Yetsiot), from disappointments, from confusion, and not from pleasures. If it were from pleasures, then it would be through the Klipa, which “buys” you by giving pleasure: “Work for me.”

With us, this does not happen, and this is a sign that we are on the correct path, that the actions performed upon us from above are indeed meant to make us into those who bestow.

It is not simple, it is difficult, because in the vessels of reception, in our egoistic perception, it is impossible to discern how to do this. Our path is devoid of pleasures. We are given no payment along the way, for which it would be worthwhile to work, only an abstract idea: the greatness of the Creator, the greatness of the group.

And we see this in ourselves. We do not advance by means of pleasures, so we have nothing to worry about. Only if we are truly able to perform an act of bestowal will we be able to enjoy it. Such is this “twice-sold deal.”
[354333]
From the Daily Kabbalah Lesson 3/19/26, Rabash, “Concerning Hesed [Mercy]”

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This is called “the sorrow of the Shechina.” That is, it is that the Creator cannot impart the delight and pleasure as He wishes, for His desire is to do good to His creations (Rabash, “What Is, ‘When Israel Are in Exile, the Shechina Is with Them,’ in the Work?”).

Question: Why do we say “the sorrow of the Shechina” and not “the sorrow of the Creator”?

Answer: Because the revelation of the Creator with respect to the created being appears as a mirror image of the corrected Malchut. This serves as an example for Malchut of what it should be like. But of course, it is the sorrow of the Creator from the inability to bestow to the lower ones.

Rabash writes that the light is called Shochen, and the vesse the light is clothed is called Shechina. Thus, the Shechina is the perception of the Creator’s sorrow within the lower one, because the lower one feels it in its own vessels.

The Creator wishes to bestow to him. This relates not exactly to the Creator Himself, but to the Creator’s attitude toward us.

Question: But why isn’t it about the Creator’s relation to Himself?

Answer: Because this revelation takes place in Malchut, which is in a state where it can feel the sorrow of another and work with this in bestowal.

In essence, the sorrow of the Shechina is the sorrow of Malchut. It does not mean that the Creator regrets or feels sorrow; rather, Malchut reveals how great its own sorrow is, how deeply it regrets that the Creator cannot bestow to it.

Everything here is focused specifically on the vessel of the lower one, because the vessel of the lower one is ready to feel this sorrow, it has already undergone the correction of Hafetz Hesed. Otherwise, it would not be able to feel another’s sorrow.

Hafetz Hesed means that I desire nothing for myself, and therefore I am able to be filled with the desires of another.
[354683]
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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Question: You say that the group, the friends, and the books are all very important. Yet within this framework, we need to perform a thousand and one actions. Why do we constantly fail? Is it impossible to get out of these failures?

Answer: Why do you assume that by working in a group where everyone is “simmering as if in one pot,” you are constantly losing? Maybe this is the form that is supposed to be? You see that the children of Israel in Egypt are constantly experiencing defeat. When Moses goes to Pharaoh or leads the people through the desert, didn’t he experience failures? He fails all the time. But are failures bad things?

You fail and grow weaker because you reveal your ego, discover that you are zero, that you do not understand anything, and you have neither the strength nor the mind to rise to a higher level. After all, with the mind of the previous level, with the force of the previous level, you certainly cannot rise to the next level. Each time you fail, you discover your inferiority, and this is precisely what leads you to a higher level.

I think many have gone through such states where after you see that you have nothing, understand nothing, and are tired, suddenly something new is revealed to you. You begin to understand more, to connect definitions; it organizes you correctly, and there is some kind of illumination, some glimmers of light.

And all this comes through the feeling of failure, powerlessness, and disappointment because this is our path. First a person receives an empty Kli (vessel), a feeling of the lack of its fulfillment and powerlessness; only afterward does the light enter the corrected Kli.

We are not advancing in accordance with the animalistic mind that would expect greater strength each time, but rather, the process works in exactly the opposite way. This opposite way requires us to expend enormous forces, to exert a tremendous amount of intensity in everything, and when we come to powerlessness and emptiness, then we ascend to the next level.
[354489]
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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Preparation to the Lesson

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1st part of the Lesson — Writings of Rabash, Article 4 “It is Forbidden to Hear a Good Thing From a Bad Person (1987) (11.6.2003)

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2nd part of the Lesson — Writings of Baal HaSulam, “Study of the Ten Sefirot,” Vol. 2, Part 5, Item 35

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3rd part of the Lesson — From Exile to Redemption

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But because we were given the Torah and Mitzvot to keep during the concealment, we can keep them in utter simplicity, and say, “If my aim is to bestow, why should I mind what taste I feel?” (Rabash, “The Measure of Practicing Mitzvot [Commandments]”).

We must reach a state where it does not matter to us what state we are in. The main thing is to be aware, to be in a certain feeling, that I am connected with the Creator, that I am moving toward Him. I must come to a point where this becomes more important to me than all the feelings in my sense organs

Question: So how does one “simply perform” the commandments in practice?

Answer: Precisely like this, without any cleverness. It must be clear to me in my feelings. “Simply” is not a concept that describes understanding. I am a desire to receive, not an intellect, not a computer. Therefore, I must feel the commandments within my desire.

Question: And if I am not able to?

Answer: Everyone is capable, you simply have not attained it yet.
[354640]
From the Daily Kabbalah Lesson 3/23/26, Rabash, “The Measure of Practicing Mitzvot [Commandments]”

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As our sages said (Avot, Chapter 4, 22), “One hour of repentance and good deeds in this world is better than the whole of the life in the next world, and one hour of contentment in the next world is better than all the life of this world” (Rabash, “The Measure of Practicing Mitzvot [Commandments]”).

There seems to be a contradiction in this phrase. So what is better? This world or the future world? What does a “beautiful hour” mean?

Beauty is Hochma, wisdom. An “hour” is defined as a connection. If I establish a connection with the Creator in our world, then my raising of MAN, my prayer, constitutes all that I have it is my bestowal to the Creator. Thus, the Kli (vessel) that I am building now is the main thing. The upper light will come and be felt only to the extent of the Kli’s equivalence. But in the future world, the reception of the light is the attainment of the holy names. This is our goal. There is nothing more beautiful than this.

Firstly, it follows that at one moment I am in the place of the created being, and at another, on the degree of the Creator. Second, we know that our world and the future world are two states of the same degree. Our world is the present state; the future world is the state that follows in the next moment.

Thus, this can be explained either as the raising of MAN and the reception of the light with the intention to bestow, or as two states: a lower and a higher degree, where the lower degree, by working and correcting itself, merits to draw the light through all the higher degrees.
[354542]
From the Daily Kabbalah Lesson 3/23/26, Rabash, “The Measure of Practicing Mitzvot [Commandments]”

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This matter is presented in “Preface to the Wisdom of Kabbalah” (item 58): “This is the meaning of our sages’ words: ‘In the beginning, He contemplated creating the world with the quality of Din [judgment]. He saw that the world does not exist and preceded the quality of Rachamim [mercy] (Rabash “Concerning Hesed [Mercy]”).

What does it mean “to create the world with the quality of judgment”? First, Malchut was created, and then Bina was joined to it in an uncorrected form. The matter is that Bina itself cannot be uncorrected, but Malchut uses this quality according to its own desire, guided by considerations of maximum self-enjoyment. This is called the shattering of the vessels, the uncorrected Torah.

Here a question arises: “But couldn’t the Creator have mixed Bina with Malchut in such a way that they would be combined correctly?” However, if they had been mixed correctly from the outset, we would achieve nothing by it, because it would not be under our control, it would not be ours, but essentially the Creator’s. Moreover, we would not be able to discern these qualities and choose how to use them. We would have no independence.

But if, from within Malchut, we choose the governance of Bina, acquire it and adhere to its qualities, then we thereby choose an exit from one nature to another. In this lies the entire choice, the whole construction of the human within us. After all, both Malchut and Bina are created by the Creator; there is nothing here on our part.

On our part, we must only discern and prefer the quality of Bina over the quality of Malchut, to place Malchut under the authority of Bina, and not as we received it after the shattering of the vessels, when Bina is under the control of Malchut.
[354324]
From the Daily Kabbalah Lesson 3/19/26, Rabash, “Concerning Hesed [Mercy]”

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Preparation to the Lesson

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1st part of the Lesson — Writings of Rabash, Article 13 “Come unto Pharaoh – 2” (1986) (3.20.2002)

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2nd part of the Lesson — Conversations of a Kabbalist with His Students During the Day

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3rd part of the Lesson — The Tearing of the Red Sea

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If a person feels that he is falling, empty, exhausted, with no desire at all; this is like a seed that has rotted from which a new tree will grow in the next stage.

Either we acquire new Kelim, and then we feel bad because we reveal desires without covering, without fulfillment; we discover helplessness and empty vessels. This is what we call a descent: the acquisition of vessels. And afterward, when they are filled, we say that it is an ascent.

But in essence, what we need are Kelim (vessels). That is, a person should rejoice more in the fact that he is incapable of doing anything on his own. In this, his nature is revealed to him, his structure, what he is and who he is inside, without the influence of the Creator upon him.

Later, such periods come when a person works within these states of descent and perceives them positively and constructively.

But this comes over a long time, once a person begins to evaluate the feeling of the Hisaron (deficiency), an unfulfilled desire, differently. For example, I love someone, I long for them, and this longing awakens a pleasant glimmer of emotion within me.
[354535]
From the Daily Kabbalah Lesson 3/22/26, Rabash, 1989 “What Is the ‘Bread of an Evil-Eyed Man’ in the Work?”

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One can expand their point in the heart only through connection with a friend. I give him the greatness of the goal, he gives me his greatness of the goal, and that is how I become impressed by the whole group. As a result, my point grows and attaches the points in the heart of the friends to itself.

The fact is that my point expands from within. From the outside, I receive an impression from the friends, but it comes from their points, from their internal structure, and both the disturbances from them and the awakening from them come according to their inner structure.

They themselves are not aware of where their inspiration comes from, what organs exist within their soul, and I do not know that either. But by receiving it, I thereby awaken my part.

In other words, each time I must correct a particular desire of mine. Each desire in me can be awakened only with the help of a special disturbance corresponding to it.

I have to receive these disturbances from the outside. And due to the fact that I am in a suitable environment that awakens inspiration in me, I receive precisely the inspiration and disturbances that correspond to my internal organs.
[354501]
From the Daily Kabbalah Lesson 3/23/26, Rabash, “The Measure of Practicing Mitzvot [Commandments]”

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