The Creator is that which relates to all souls with love. We know nothing else about Him: “Good and doing good to all souls.”

You will not be able to find the Creator (this quality) unless you focus your attention on Him through all the souls as if they were a radar. It will not work otherwise.

Therefore, when we speak of “a person and the Creator,” this necessarily means through the common Kli (vessel). Outside the common Kli, the Creator does not exist. You cannot sense or evaluate Him individually, for yourself alone.

The first sensation that appears before the Machsom, as you pass through it, when you exist in both realms and ask where the Creator is, reveals Him as the one who fills everything, governs all humanity, and dwells within it. By comparing yourself with His attitude toward people, you find yourself there as well. In other words, the meeting place between you and the Creator is within the souls of people. There is no other place.

This is what crossing the Machsom means: you begin to see the souls of people and the Creator there, because you receive forces and qualities from above that enable you to relate to them as He does, although at first only to a minimal degree. Initially it is Ibur (conception), Yenika (nursing), and Mochin (adulthood). That is the only way.
[362314]
From the Daily Kabbalah Lesson for the holiday of Sukkot 9/25/26

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Three books open on Rosh Hashanah [Hebrew New Year’s Eve]: that of complete righteous, that of complete wicked, and that of intermediate. The complete righteous are immediately written to life. The complete wicked are immediately written to death (Zohar for All, Vol. 6, The Four Species and Hoshana Rabbah [Great Supplication, 7th day of Sukkot]).

One who has attained the level where they justify the Creator despite the entire desire to receive is called completely righteous. This means that they already possess the “covering” of Bina over all their receiving Kelim.

One who does not have the correction of Hassadim over the desire to receive is called completely wicked. They simply have not received the correction and are therefore called wicked.

“Wicked” is a degree. To be wicked, one must also be in the upper world. “Righteous,” “wicked,” and “intermediate” are states. When a person crosses the Machsom (barrier) and begins working for the Creator, these three possibilities arise.

We are not talking about people like us, not even when it comes to the “wicked.” We are not wicked. We are simply a zero because we exist below what is called the line of life. No qualities are attributed to us at all: neither “wicked” nor anything else. The Book of Zohar does not say a single word about what is below the Machsom.

The intermediate remain awaiting judgment until Yom Kippur. If they repent, they are sealed to life; and the wicked, who do not repent, are sealed to death.

Why? Because these represent either the completely right line or the completely left line. They are extreme, opposite states that come from the Creator in which either the Kelim or the lights are completely dependent on the upper.

What depends on the person? It is how to unite these two qualities within oneself, the left and the right lines, within oneself. It is finding the optimal combination to unite them, taking the Kelim from the left and the qualities from the right, and forging the middle line from them.

A person can reach a state where some of his Kelim that are undergoing correction, become “righteous,” while others become “wicked.” Some Kelim will be destined for life and filled with lights, while others will go to “death,” becoming increasingly empty until the very end, descend into darkness, and form the Sof (end) of the Partzuf.
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From the Daily Kabbalah Lesson on the night of Hoshana Rabbah, 10/2/26

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The night called “Leil Hoshana Rabbah” is known as the night of the “Great Salvation.” What is this night during which the correction of Zeir Anpin is completed? In brief, first a person descends into Egypt, into a negative Kli (vessel), and then receives a positive force, the Torah. Then he builds an idol for himself and destroys everything. This is what we are experiencing now, the destructive connections.

Then, gradually he enters the desert and reaches the building of the Temple, when Malchut and Bina completely unite with one another.

A person builds himself over the course of six days, corresponding to the six Sefirot: Hesed, Gevura, Tiferet, Netzach, Hod, and Yesod. These are the six days of Sukkot, during which the surrounding light influences him. And the seventh day, when the light enters Malchut, is called the holiday of Simchat Torah, “the Joy of the Torah,” the joy of the Light.

What joy can the light have? The joy of being able to enter the Kli. In other words, after the correction of all six qualities during the six days, on the seventh day the light enters the Kli and fills the egoism. But the light that enters is not the full light of Hochma, but VAK of Hochma, a weak illumination. Keter, Hochma, and Bina are still absent; they will join on the holiday of Purim.

Therefore, after celebrating Simchat Torah, we leave the Sukkah, because according to the law we can no longer remain in it, since a person has already moved into the next state. There is no need to regret it and no need to strive to return to it. Only forward and upward!
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From the Daily Kabbalah Lesson for the holiday of Sukkot, 10/4/26

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There is a well-known article in Shamati that  discusses the meaning of Tzlalim (shadows) and what Tzelem (image or form). It refers to the Masach (screen). If a person shields himself from the Creator and thereby gives Him the opportunity to reveal Himself, then the Creator can be revealed to the extent that the person has concealed themselves. Ultimately, a one-hundred-percent correspondence is always maintained between us and the light.

Once, we were in the world of infinity, where Malchut decided to restrict herself and never receive the light. Malchut imposed the first restriction upon herself and said: “The light will not come to me. And if it does come, it will be only so that I may bestow through this reception, and in no other way.” Therefore, the light comes to the extent that Malchut can shield herself from the light approaching her.

In other words, the relationship between Malchut, the creation, on the one hand, and Keter (the Creator or the light) on the other, is always as follows: if Malchut is one hundred percent closed, the Creator is one hundred percent revealed; and if Malchut is one hundred percent open, unable to impose a restriction upon herself, the Creator is one hundred percent concealed.

The state may be intermediate where the degree to which I open or close myself determines my spiritual degree, that is, the extent to which the Creator is revealed. This is essentially where the worlds are located; it determines which world I am in: Assiya, Yetzira, Beria, Atzilut, Adam Kadmon, or Ein Sof (infinity).

In Ein Sof I am completely beneath my screen, and then the Creator can be revealed before me. In our world, I am entirely devoid of a screen, and therefore the Creator completely conceals Himself from me. In the interval between these two states, I am on one degree or another of the worlds, which is called concealments and indicates the relative level of revelation and concealment.

It is precisely this relationship between revelation and concealment that is called a shadow (Tzel). On the night of Hoshana Rabbah, we check the integrity of our “shadow.” In other words, has Zeir Anpin (that is, the “body” of a person) become complete as a result of its correction? Does it have a screen over all the parts of the “body” and, consequently, a “shadow” from each part? Has a person acquired a screen for each of his desires?

This is what one must find out at the end of Sukkot, because throughout Sukkot all the surrounding lights were meant to construct the image (Tzelem) of the Creator within the person, meaning a screen sufficient for all their desires. This is known as examining the “shadow.”
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From the Daily Kabbalah Lesson on the night of Hoshana Rabbah, 10/2/26

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Drush Vav, Drush six, and this is the discourse for the night of Hoshana Rabbah, in which the matter of this night, which is called the night of the seal, is explained. …

And that seal is the principal inner seal made from the NHY of Ima, from the three names EKYEH, with Yuds, and with Heys, and with Alephs, that are in them. And the Gematria is Chotam, seal, for the external ones do not take hold of Ima. Therefore, at that time, the entire world is judged and sealed, either for life or for death, and that is the principal judgment (The ARI, Leil Hosha’ana Raba).

The Partzuf of Zeir Anpin of Atzilut is called the Creator. He gives us all the Light. Opposite Him are His Nukva, Rachel and Leah. Rachel is the small Nukva, from the Chazeh of Zeir Anpin downward, to its ending, the Parsa. Leah is the great Nukva of Zeir Anpin. Above them is Ima, Bina, which lowers its “legs,” meaning the NHY of Ima descend inside Zeir Anpin.

Where the NHY of Ima are present, Ima, meaning Bina, gives the receiving Kelim a covering of her light of Hassadim. If I remain in the desire to receive, but the NHY of Ima have entered me, then I am truly “covered,” “vaccinated,” and have immunity against any possible problem.

I have the desire to receive, but I also have a vaccination, the NHY of Ima, the light of Hassadim that is within me. Because of this, I simply do not want to use my desire to receive; I am free from it. One hundred percent healthy. This is what Bina provides us with.

Indeed, this is how it should always be with us. After all, the desire to receive can never become good. It simply cannot become good on its own. But if the surrounding light or inner light enters it, in one measure or another, with one quality or another, then it becomes vaccinated against itself, because it receives satisfaction from the light that fills it.

Sometimes we fall into a state where we say: “I don’t need anything. I feel good. I want to feel the spiritual, to be in the spiritual world. This world does not interest me; let everything burn, I don’t care about anything.” How is this possible? Simply because a certain spiritual illumination from above shines upon me slightly, and as a result I feel that the spiritual is worth much more than the corporeal, and I feel good. The desire to receive chooses this.

Or, on the contrary, the spiritual recedes upward somewhat, and I am left with the desire to receive, which becomes stronger than the light that has moved away. Then I have no choice, I want fulfillment for it.

Everything depends on the play of the Upper Light, on how close it is to me or how far away it is. This determines my attitude toward the spiritual: Is it worth it or not? What is preferable, the corporeal or the spiritual?

Therefore, all our work consists of bringing the upper lights closer so that they will influence us. And if we reach a state in which the NHY of Ima clothe within us, then we can be completely calm. This provides a covering, an immunity against the entire desire to receive.

It will never be able to seize me and make me, like a madman, follow all kinds of foolishness. The NHY of Ima will give me such satisfaction that no ego of mine, no property, and no disturbance will be able to approach me and confuse me. This is the state before the night of Hoshana Rabbah.
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From the Daily Kabbalah Lesson on the night of Hoshana Rabbah, 10/2/26

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If a person correctly connects the right and left lines, such that they complement each other to the fullest extent with neither suppressing or dominating the other, it is called attaining a true prayer. One must ensure that both lines are in the proper combination and at the maximum intensity they are capable of. Only then is it called a prayer.

For such a prayer, a person already receives what is known as the middle line. I do not know exactly what the middle line is. It represents the birth of something new. That is, while I can compose a prayer within myself, receiving an answer to it means being granted something from above that I never possessed before.

What I receive from above is called the vessel (Kli) of my soul, a desire for spirituality that is now truly mine. It doesn’t belong to not the Creator (the right line) nor to the creation (the left line), that is, the nature from which I originated. It is something absolutely new, a fragment of my true self within the spiritual world. This is the beginning of the soul, a new Kli.

In this way a person begins to grow. This Kli constitutes the person’s “self.” They begin to view these two lines and relate to them as two angels, two parameters, two forces, and two distinct natures—the nature of the Creator and the nature of creation—which are given to them so that they can use them together correctly.

This is necessary so that a person gives birth to a third element. The middle line is that third element, something that never existed before, something that the person brings forth into being. Obviously, the Creator does this through the light, but the demand to fill the Hisaron (lack) must come from the person. The sensation of the Hisaron, the awareness of it, and the preparation for it must come from them. Until these exist within a person, nothing can be born.

The Kli born in the middle line is something completely new, something that never existed in reality before. And here the creation truly feels itself to be independent. The Kli is the screen and reflected light, and this is truly the “self.” I sense within them that this is my “self,” and that my “I” is, in essence, the desire to bestow, the desire to be similar to the Creator.

There is neither shame nor a feeling of baseness or discomfort there. All the negative sensations of a person do not come from their “self,” but from the Hisaron of the left line, which is given to us initially, because the Creator created it as “existence from absence” (Yesh Mi Ayin) only so that we could use it to perceive its complete oppositeness to the Creator.

The only choice a person has is to arrive at the correct combination of the right and left lines, which creates the prayer. What does prayer mean? It means the formation of a Hisaron to which we receive an answer from above. When the light comes to fill a specific desire, the proper Kli , screen (Masach), and reflected light (Ohr Hozer) are formed. The screen and reflected light are the vessel with which creation already begins to work independently.
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From the Daily Kabbalah Lesson 8/13/26, Rabash, “What Is Do Not Add and Do Not Take Away in the Work?”

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It is said that a person is judged according to the degree, the internal state, in which they finds themselves. That is, sometimes I want one thing, but the opposite happens.

We are dealt with not according to what we would like, but according to who we really are. We always imagine ourselves to be different from what we actually are.

Therefore, the law operates with absolute precision: The clock is constantly ticking, every second, the Reshimot (spiritual records) renew themselves within us. If we fail to systematically realize them the moment they manifest, we fall behind. And then the time of delay immediately turns against us as a compelling force, so that we bring ourselves into alignment.

In reality, there is an absolutely perfect state in which we exist: final correction (Gmar Tikkun). From this state, the upper light emerges and passes through all the degrees to our world, to our present state, to the place where we feel ourselves today and where we truly reside. This light gradually acts upon us. It itself does not change, but manifests and transforms everything within us, constantly acting upon us and awakening ever-new Reshimot within us.

This spiritual gene is constantly developing within us, and we constantly sense changes in ourselves. Or rather, the changes seem to occur not within us, but in the surrounding world, as though everything here is shifting. In truth, nothing changes externally; what changes is within me as new Reshimot manifest.

The spiral of my spiritual gene unwinds and will continue to unwind until it brings me to the end of correction, to the very last Reshimo. Each Reshimo exposes itself to the influence of the constant light sequentially along the spiral: first this Reshimo, then the next, the next, and so on.

If I do not correctly realize a given Reshimo, that is, if I do not immediately form a screen for it and align it fully with the upper light, it effectively slips past and the next Reshimo appears.

But I cannot realize the next one either, because I lack the previous screen. It turns out that all these delayed Reshimot that have passed me act as a drag that slows me down and cause me suffering.

What does suffering mean? It means the sensation that this entire chain is stalling or being impeded. The only cause of suffering is our failure to immediately realize the Reshimo in relation to the light that descends from above.

No one asks us about our intentions. The law is the law. Meanwhile, the clock keeps ticking and measuring whether we have left the “domain of holiness” or not. If we were in the domain of holiness and remained there, then another sensor operates, measuring the effort and strength of breakthrough we have exerted within the domain.
[362012]
From the Daily Kabbalah Lesson 9/24/26, Sitrin Convention, Sukkot 2003

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Question: Does coming out of self-love mean caring about the environment?

Answer: You cannot simply come out of self-love. If you come out of it, you must instead “enter” into love for your neighbor. There is no intermediate state between the two. There are only two authorities: either the authority of creation or the authority of the Creator, either the desire to receive or the desire to bestow. So make your choice.

If a person ultimately decides that they must come out toward bestowal, then the consequence of this decision should be the realization of the need to engage with their friends because this is the only means, the only lever, by which they will come to a connection with the Creator. What kind of connection is this? It is the equivalence of qualities!

Therefore, if you have not yet arrived at the need to connect with the environment, it means that you do not feel a real pressure to connect with the Creator. It is literally one and the same. Based on this, you will be able to see how far you are from spirituality and how you lack any points of contact with it; you have no approach or desire for it.

By environment, we mean people who share the same desires as yours, no worse and no better, who seemingly desire spirituality just like you do. Do they really want it? You see that you do not yet truly want it, so perhaps they do not want it either. But to some extent they have the same direction; after all, the Creator gave them the same thoughts and desires.
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From the Daily Kabbalah Lesson 8/24/26, Rabash, “Who Testifies to a Person”

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When a person crosses the Machsom, Kabbalah ceases to be merely a science for him. At that point, by looking into the books, he can advance quickly; he understands what is happening to him, invokes his subsequent states, and becomes acquainted with the spiritual world in which he truly exists.

For us, however, it is only a “special quality,” a Segula (remedy) contained in the books of the wisdom of Kabbalah.

What happens to a person when he crosses the Machsom? He begins to see the forces standing behind him and behind everyone else. Moreover, a single force manifests in everything.

He does not yet perceive this force as the Creator. He simply sees that everything unfolds in harmony. Every person acts as a particle within a common field, within a common thought, that moves precisely and carries out what this field and this thought commands: whatever needs to be actualized and realized at that particular moment.
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From the Daily Kabbalah Lesson 9/24/26, Sitrin Convention, Sukkot 2003

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Question: How can one engage in making clarifications while in a state of uplifted spirits?

Answer: Are you saying that if you receive inspiration from the group, it will interfere with your clarifications and self-analysis? Why? Do you think you can analyze only when you are in a state of depression? You should know that in a bad state, there is no analysis, you are only tormenting yourself!

Clarification occurs mainly when the light acts upon you, and you begin to sense the difference between it and yourself. The group will never disconnect you from your self-analysis. On the contrary, be in the greatest possible upliftment at all times. Do not worry, the clarifications will come.

If you fall into a certain thought or become immersed in self-analysis, it will happen only for a moment. And that will be enough. This is what is called “shortening the time.”

You seem to think that analysis means falling into a descent for several days and being unable to get out of it, realizing the depth of your fall and the terrible state you have uncovered within yourself.

No! It can happen in such a way that it takes place within a single moment and you will not even feel it. In spirituality, you do not even know how or when all of this will come together.

Never worry about attaining a bad state! You should care only about constantly being in a state of ascent and in thought of the Creator. The clarification will come from this.

The light clarifies the Kli (vessel) and gives it the ability to conduct an analysis.
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From the Daily Kabbalah Lesson 8/24/26, Rabash, “Who Testifies to a Person”

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