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.
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From the Daily Kabbalah Lesson 3/23/26, Rabash, “The Measure of Practicing Mitzvot [Commandments]”

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Question: For the sake of advancement, should we artificially imagine the suffering of the Creator, that He is so unhappy and suffering, and that through our attitude we supposedly pity and comfort Him?

Answer: This is not our path. We must advance based on the positive, from the greatness of the Creator. If you begin to imagine the suffering of the Creator, the suffering of the Shechina, some kind of wretchedness, then you will evaluate these things in your vessels of reception.

After all, according to the concepts of the vessels of reception, the one who suffers appears to you as unhappy, wretched, pitiable. But if you have vessels of bestowal, then you will see something exalted and great in an unfilled desire. In other words, if I am in vessels of bestowal and want to bestow and regret my inability to do so, this means I am higher.

On the other hand, if I am in a vessel of reception and cannot fill my desires, then I am worse, lower. Therefore, now while in vessels of reception, we are not able to imagine the suffering of the Shechina correctly. It will seem pitiable and wretched to us. We will not relate to the Creator with the proper respect, love, and reverence, which will ultimately draw us to Him. Therefore, all sorts of “games” in this direction are undesirable and harmful.

In various streams of Judaism, such tendencies are observed: as if we must sit, and lament, shed tears, and wail. But the Kabbalists hold a different opinion to such an extent that on the eve of the fast of the 9^th of Av, they would arrange abundant meals that included even meat.

In Poland, for example, it was customary to eat meat during the nine days preceding the fast of the 9^th of Av. And all these customs are directed toward adhesion with perfection, not with deficiency. The deficiency is revealed only to the extent that a person can realize it, and then this unfulfilled desire becomes his vessel.
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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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Every commandment is a correction of a particular desire in the soul in which I reveal the Creator.

There is no connection here with the commandments that a religious Jew performs in this world. He is simply working with his hands and feet; whereas, we are speaking about actions that we carry out within the desire, even if there is no body, only the desire without the body.

If I carry out actions in this desire, they are called spiritual. If I perform actions with the body, this is a different work called “the opinion of the common people,” which is opposite to “the opinion of the Torah.” One is completely opposite to the other.

The only thing we need to do is to come to connection with the Creator and constantly apply efforts for this. “He and His Name are one,” “There is None else besides Him”—only this. If, despite all the disturbances, we try to be connected with this with the help of the environment, the group, the books through which we study, then this is called that we are fulfilling the commandments.

What else must a person do? What other external actions? The Torah does not speak about this. It speaks about the inner development of a person, about the revelation of the Creator to the creatures in this world.
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From the Daily Kabbalah Lesson 3/23/26, Rabash, “The Measure of Practicing Mitzvot [Commandments]”

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Comment: I do not quite understand the state in which a person feels the suffering of the Shechina.

My Response: A Kabbalist who attains the feeling of the suffering of the Shechina acquires vessels through this. He already knows what is within his power to do.

Let’s say that previously, I did not notice you at all; you were just one among thousands to me. And suddenly, I begin to take an interest in you, I shift my attention toward you: “This person is special, there is something in him. Perhaps I should help him in some way. What kind of help am I able to give?”

Suddenly, I see that you want something, that you experience suffering, you have a need. I rejoice that I have discovered this. Now I can come to you and say: “Look, I want to give you what you desire.” And then you will rejoice. And this means that instead of the suffering of the Shechina, I will feel the joy of the Shechina.

There are stages here: first, I must reveal a readiness for correction within me, for selfless bestowal. I do this, and then it is as if I ask the upper one: “Give me the opportunity to bestow to You.”

And then the upper one reveals His deficiency (an unfulfilled desire) to me to the extent that I am able to fulfill it. I take these vessels and work with them.

But if the upper one were to reveal a deficiency that I am not yet able to fulfill, it would give me nothing; on the contrary, it would lead to a descent.
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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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Preparation to the Lesson

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1st part of the Lesson — Writings of Rabash, Article 14 “The Connection between Passover, Matza, and Maror” (1987) (3.11.2002)

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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 — Lesson on the Topic “Pesach (Passover)”

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Selected Highlights

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You are not alone in any given space, because you, the world, and the environment—your nation, other nations, family—all are necessary for you to take “the teacher, books, and a group” from the positive side and the rest of the world from the negative side, and, based on this, start building a desire for the Creator. From the negative and positive. You are the owner; start building it.

Baal HaSulam writes in the article “The Freedom” that it depends only on you. And only through the environment that you constantly improve do you advance because it influences you. Each time it transmits an ever stronger desire for the Creator to you until it becomes big enough for the Creator to be revealed in it. Then there are no problems: you have a connection with Him, He fills your Kli (vessel).

You cannot fill your desire; only the Creator can do it by becoming revealed inside of it. You have nothing else to fill it with. That is why you must work to ensure you have this desire.

Suppose you are sitting at home, feeling bored with everything; you want nothing, and perhaps it would be better not to go to the lesson today, to just stay at home and relax. When you have such thoughts, you have to pull yourself together, drag yourself into the group, and give all your strength to some work in the kitchen or on a team, engage in something. This is how you bring your desire back.

After all, if you invest in something, while among friends, even if you feel more tired from the work, at the same time, you get inspiration from them.

Therefore, if you feel bored and tired of everything in the middle of the day, immediately think of what you can do to overcome this state. This is called work. Nothing more is required of you.
[354460]
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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In the “Introduction to The Study of the Ten Sefirot,” Baal HaSulam writes that people strive to enter the King’s palace, and the guards push them away. Each guard gives his own push, he adds to the desire to receive on the negative side, and if you overcome this, you gain an addition to the desire to bestow, to the connection with the Creator.

Each guard knows whom and how much to push. This is done in accordance with the root of the soul, with the Reshimot (informational genes). Your Reshimot, which obligate you to reach the end of correction, govern these guards, and determine how and when they will push you.

The upper light acts from above and are in absolute rest; the Reshimot in you, that is, the information you received during the descent of your soul from the world of infinity to this world act in such a way that the light that influences you works differently.

But it is not the light that changes; it is only that you feel that its action changes in accordance with the Reshimot that are being revealed. The light itself is like the light of the sun; there is no change in it. It is you who see it now more, now less, now with clouds somewhere, now, suppose through yellow or green glass, and so on. In this way, the changes occur in the Kelim.

So it is with the disturbances. In the end, they are the same forces, although it seems to us that they are something external. The same applies to the inspiration that you receive from the group. You asked whether a person himself increases his point in the heart or attaches to himself the point of a friend. It is the same thing! After all, what do you attach? Essentially, only your own effort.
[354583]
From the Daily Kabbalah Lesson 3/23/26, Rabash, “The Measure of Practicing Mitzvot [Commandments]”

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