Question: What is the revelation of the vessel? If we build a Kli (vessel), is it not the light within it that is revealed rather than the Kli itself?

Answer: In relation to whom is the Kli revealed? It is in relation to me. The revelation of the Kelim, their correction, and all actions performed with them are carried out by the lights.

We learn that the upper light exists in a state of absolute rest;  and that nothing within it changes. So is it possible for the light to undergo changes? And if the light does not change, then the Kli cannot change either. After all, the Kli itself is ultimately a function of the light.

How is it possible for a creation, created and sustained by the light, to change if the light does not change?

When we say that the light is in absolute rest, this means that it always wants to delight the Kli one hundred percent. In this regard, it is absolutely unchanging. This is what “rest” means for it. But in every other respect, it constantly changes, indeed, across an infinite range in relation to the vessel, in order to influence it and do everything possible for it.

For example, I watch my neighbor and see how much he loves his son: he kisses and hugs him, takes him for walks, and genuinely cares for him. One day, I see the neighbor slap him, and the child cries. Then I see him hug and kiss the child again. What is going on? Does he love him or hate him?

He loves him even when he slaps him. This means that he has never changed in his attitude toward his son, except outwardly. In this sense, he remains in absolute rest and does not change. The upper light is the same in relation to us. Yet, in His actions toward us, in order to bring us to the goal, He is constantly changing.

It is difficult for us to return from this example to reality. Why? What is the problem? The problem is that here it is difficult: I must constantly justify the Creator, agreeing that He always acts as He should.
[362318]
From the Daily Kabbalah Lesson on the night of Hoshana Rabbah, 10/2/26

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There comes before us a second saying, even more conspicuous, about a convert who came to Hillel (Shabbat 31a) and told him, “Teach me the whole of the Torah while I am standing on one leg.”And he replied, “Anything that you hate, do not do to your friend” (the translation of “love your friend as yourself”), “and the rest is its commentary; go study” (Baal HaSulam, Matan Torah [The Giving of the Torah]).

If I already fulfill the rule “love your neighbor as yourself,” do I need to add anything else to it? Perhaps some kind of springboard, an intermediate degree between my corrections and my relationship with the Creator?

“No,” I am told. “You do not have to do anything regarding the Creator. On the contrary, leave Him alone, completely leave Him alone; do not begin correcting your relationship with Him. You want to become closer to Him, to become better? This will not help you. You cannot do anything with regard to Him.

But you have your neighbor, and if in relation to him you carry out all the corrections and reach such a degree of love that it no longer matters to you whether it is you or your neighbor, then by this you will completely correct your relationship with the Creator and rise to His degree.”

Thus, it is not only that the commandment “love your neighbor as yourself” is the general law of all reality according to which the Creator relates to the created beings.

We say about Him: the Creator is good and does good to the bad and the good. This is how He relates to the created beings.

Therefore, for me to become similar to His love for the created beings is contained within this statement, within this law of “love your neighbor as yourself.” In other words, they are one and the same.

It is the same motto, the same law, so much so that once I fulfill this correction, I no longer need any additions in order to attain equivalence with the Creator. In this, I completely correspond to Him, am equal to Him, and become similar to Him.
[362445]
From the Daily Kabbalah Lesson for the holiday of Sukkot 10/3/26

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Question: If a person is in a place where they cannot work with Baal HaSulam’s books, does it mean he will not be able to advance?

Answer: If people around the world have a yearning for spirituality, but they do not have Baal HaSulam’s books and they do not know about this system, it means there are reasons for that. I was searching for many years before I came to Rabash. So what?

If they have the books and they have everything but not a society, then in some way or another, they will end up having some society. If a person yearns for it and acts according to the desire that is being shown from above, then it is impossible that the Creator would not set up the rest of the conditions.

I was not thinking about coming to Israel; I was thinking about becoming a scientist. Suddenly, it changed. I do not need science; I need to get to Israel. I got to Israel, and then what next? Now how could I realize that sensation that I have no purpose in life? I started searching. I searched everywhere. Everyone can say that he himself does not know how he came to it, but nevertheless he came. It happens that way; a person is brought to it.

So I do not have a question about the people outside. Today we have many groups. This year I hope Kabbalah will blossom around the world, in many countries.
[360369]
From the Daily Kabbalah Lesson 8/12/26, Rabash, “One Should Always Sell Everything He Has and Marry a Wise Disciple’s Daughter”

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There is nothing that unites us and connects us to the Creator more than spreading knowledge about Him throughout the world, because the Creator’s primary and sole goal is to fill all created beings. Preparing and manifesting the entire global Kli (vessel) in relation to the Creator, and directing all of humanity toward Him is is one of our tasks.

Baal HaSulam cries out about this in his writings. And in the book From My Flesh, I Shall See God, there are statements by Kabbalists about how important it is to disseminate Kabbalah, which is the only remedy for our world for each and every one of us.
Therefore, there is nothing more effective than dissemination, which should be done together. All our activity is contained within it.

Dissemination develops a person, but not because when you tell others about it, you understand and grow more, as happens in our world. Rather, it is because through this you draw the surrounding light upon yourself.

And if, at the same time, you also intend to raise the entire global group through this, then the light you draw will be billions of times greater, according to the measure of your intention.
[362358]
From the Daily Kabbalah Lesson for the holiday of Sukkot 10/4/26

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The whole world thinks that the work for the Creator is what the religious people are doing: learning a little bit, observing a few practical commandments.

I am not writing this off, but the work for the Creator consists of imitating the Creator and acting like Him, much like a son emulating his father, “You are children to the Lord your God.”

Question: What does” like Him” mean?

Answer: A son looks at you and imitates you, like a little monkey. Later as he matures, he performs these actions with understanding. This is, in essence, our path as well. Initially, at the embryonic stage (Ibur) we act without understanding; we simply nullify ourselves. Then at the stage of suckling (Yenika), we bring more desire and understanding into it, followed by that stage of greatness, adulthood, Mochin (Gadlut).

The Creator wants us to resemble Him completely. Resembling Him means acquiring a screen over the will to receive, whereby we become like the Nukva to Him. We enter continuous, face-to-face union with Him. This means we reach the complete work of the Creator.

When we correct ourselves and reach a state where we are just like Him, standing opposite Him, following the end of correction, we will begin to work differently. These are the secrets of Torah. We will find out eventually what it is, but it is for this purpose that we do everything. The goal is not to reach the end of correction (Gmar Tikun), but the goal is to reach the end of correction in order to prosper later with Him together.

What I want to say is that the work of the Creator does not consist of performing some corporeal actions. Baal HaSulam writes that the Creator does not care if you slaughter the beast from the neck or from the throat. All the commandments were given to purify Israel, or to bind them to the desire of the Creator. The commandment without an intention is like a body without a soul. All the work of the Creator is the intention, which is ultimately just the means to mimic the Creator.
[360287]
From the Daily Kabbalah Lesson 8/12/26, Rabash, “One Should Always Sell Everything He Has and Marry a Wise Disciple’s Daughter”

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Question: Does a person who has crossed the Machsom cease to perceive themselves?

Answer: What does it mean to perceive or not perceive oneself, one’s “self”?

The “self” is the measure of my adhesion with the Creator. But does my “I” get lost there, or on the contrary, does another “I” appear within me? And does the egoistic “I,” which now asserts that “I exist” in relation to others, disappear?

The egoistic “I,” which separates me from others gradually disappears throughout all the degrees up to Gmar Tikkun (final correction). But the very first degrees beyond the Machsom really do suppress my “I.” That is why these states are called Ubar (embryo).

Just as an embryo develops inside its mother without acting independently at all, and everything it receives, everything that develops it, is not at its own expense but at the expense of the higher organism, so we too, upon entering the upper world, are initially in the state of Ubar (embryo).

Our “I” is lost, we become included in the common light and simply wish to remain in this state. The “I” is not actually lost, although my former egoistic “I” gradually dissolves, it is only at the zero degree of egoism.

Naturally, it begins to disappear, but the person does not become annulled. On the contrary, a spiritual body appears within him; that is, above the Machsom, a soul (Kli) begins to form from the point.

A person feels himself to be in a sea of upper light, in a sea of thought, of the plan of goodness and love called the Creator. He sees how everything else in our world exists in a corrected state, how all creations unconsciously, automatically carry out everything that exists within this field—the entire plan of the Creator.

Moreover, to the extent that a person adapts and enters this field, he sees that everyone begins to carry out those thoughts and desires of his that coincide with the Creator. And to the extent that they do not yet coincide with the Creator, he sees that no one carries out his desires, but everyone carries out the desires of the Creator.

In general, this is an interesting discovery, and I hope that we will enter this state. At least, all the prerequisites for that exist.
[362346]
From the Daily Kabbalah Lesson for the holiday of Sukkot 9/24/26

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All our work is internal. How can we manifest it? Only outwardly. Naturally, organizing our inner work requires certain external actions. After all, gathering a large group demands effort in this world.

We deliberately seek opportunities to spend more time together, unite further, to discover shared activities, and express what each of us has inside outwardly. We need some form, some foundation, some material for communication with one another.

That is why we need this tent (the Sukkah) with all its symbolic features: a roof symbolizing the screen (Masach), above which is the upper light entering through the gaps. All this symbolism corresponds to the upper world. But in principle, the same thing would exist without a Sukkah.

We use various external attributes in order to connect with one another. Since we do this together, investing joint efforts, we thereby create the foundation upon which we build the common Kli. We do this solely to create unity, adhesion, and connection among us, beginning at the lowest, animal level, and continuing upward.

If there is anything holy or sublime here, anything directed toward the Creator, it is because we have invested our desires in it. We do this not in order to build a beautiful Sukkah, but in order to generate the necessary collective effort and infuse it with our own desires and aspirations.

We want our aspiration toward the upper one to become revealed ultimately and to evoke a powerful surrounding light. Otherwise, there is no holiness in it.

Even the Temple in Jerusalem was immediately destroyed as soon as the disciples of Rabbi Akiva began to hate one another. Rabbi Akiva said, “Love your neighbor as yourself”; this is a fundamental law. But suddenly, egoism flared up within them.

The fact is that they had reached a specific historical stage where egoism was supposed to rise. It rose so sharply in all twenty-four thousand of Rabbi Akiva’s disciples that, instead of love, they immediately began relating to one another egoistically, which meant that they came to hate each other.

And the Temple was immediately destroyed. Otherwise, what would have remained of those bricks? Some kind of palace? Would people have taken paid tours there? What else would there have been? Nothing.

In other words, without an inner attitude, all this externality has no meaning. Therefore, it disappears from our world, is destroyed, and vanishes, because its spiritual root disappears. For this reason, there is nothing holy in this little hut (Sukkah) if your thoughts are not directed toward the spiritual.

The law is the law. No one asks about your intentions. A person may say, “I would like to; I would desire to; I have such intentions.” The world is judged not by our intentions, but by the degree of our inner correction.
[361986]
From the Daily Kabbalah Lesson on 9/24/26, Sitrin Convention, Sukkot 2003

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The middle line, as such, does not exist. There is no such thing as a third entity. There are Creator’s properties, the right line, which manifests in relation to the creation, and there are properties of creation that are revealed to the creation itself, the left line.

The middle line, however, is a correction. It is the extent to which creation can correlate to the Creator. The Creator facilitates this by sending the light that returns to the source, the reforming light. Thus, a person who correctly balances both lines without adding or subtracting them merits the middle line. This middle line is called “man.”

The properties of the Creator and the properties of creation are not called “man”! Neither set of properties is us; they are two angels. Our bad qualities are not us, and the good qualities of the Creator that we perceive are not ours either. We are the preparation for the middle line, and we acquire the middle line later through our efforts.

We need to consider everything carefully: reward, punishment, effort, everything we go through. We should not work on changing our properties but on separating ourselves from the properties of the Creator and creation as if we were on the outside and working on both types of manifested properties called “do not add or take away.”

If a person is under the control of either the properties of the Creator or the properties of creation, he cannot create the conditions for the formation of a middle line. Conversely, he should see both properties—right and left—as two angels, two forces given to him equally from above. Man’s nature is also not his true nature. The right line is the Creator’s nature.

A person should not depend on or be attached to any line. So, the point in the heart is absolutely neutral between them. This is where it all begins. It is important not to become dependent on any of the lines because it will no longer be called a “man” but will simply be the nature of giving or receiving.

Work should always be only in the middle line even if I am just a point, the beginning of a point in the heart. But it is always between two lines—the right and left.

Neither line has anything to do with man. As it is written, “Go to the Master who made me” is the left line, and “There is none else besides Him” is the right line.
[360335]
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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What does personal freedom mean? Freedom from whom? Freedom from the Creator! Whether it is egoism or altruism does not matter; it is freedom from the Creator. He alone governs everything. So, this means freedom from Him.

What distinguishes a small spiritual level from a greater one, or an even higher one, and so on? It is the degree of independence from the Creator—from the Creator! It is when a person becomes equivalent to Him, autonomous, on par with Him.

When the Creator pulls us back and forth, up and down, gives us good and bad states, and drains all our life force from us, He is showing us how dependent we are on Him, suspended like a ball on a string that children play with.

In this way, He shows us the boundaries between our higher and lower states within which we should already be able to exist freely and independently of Him. In other words, He can drain all my energy, yet I can still rise independently to the highest level already allotted to me, that specific delta, those parameters. At the next level will be even higher, and so on.

In fact, there cannot be a state in which a person is completely under the Creator’s control. This is possible only as an example on the Creator’s side or as an uncorrected state on the person’s side. Therefore, there should be no room for gloom or any kind of defeatist attitude. The group must demand that each of its members deal with these states more quickly, because by remaining in them, he pulls the entire group backward.

The group must always kindle such a fire within itself that none of its members can calmly remain somewhere below and sink into spiritual depression.
[362261]
From the Daily Kabbalah Lesson for the holiday of Sukkot 10/1/26

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From the perspective of the desire to receive, all commandments seem unimportant to us because a commandment is defined as an action for the sake of bestowal, where the entire intention is directed toward the benefit of the Creator or the benefit of another, someone external to what exists or will exist within the desire to receive.

Therefore, it does not matter whether it is directed for the sake of the Creator or for the sake of the group, a friend, or anyone else outside me. I do not sense any of this, and therefore, it is called unimportant. What is not felt within the desire to receive cannot be performed by a person, because a person is the desire to receive.

Therefore, naturally, a person is incapable of performing a commandment, an act directed toward bestowal. But if they acquire the power of Bina, the force of bestowal, the light of Hassadim, faith, the ability to act above reason, then to the extent of their correction, they can perform a commandment.

All 620 commandments are found on all 620 degrees. The difference between them is which part of the common desire to receive a person can perform an action upon for the sake of bestowal. In order to come to the performance of any commandment, one must first make a restriction upon themself so that they have no calculation connected with themself.

Rabash writes that if we gather all the pleasures that exist in this world, throughout all times, in all souls, in everything, they would amount to a mere dim illumination compared with the smallest spiritual pleasure. From this, we can understand the magnitude of the protective power against the desire to receive a person must acquire from above in order to perform an action not for the sake of the desire to receive, after having made a restriction upon it.

Of course, they have no such capabilities on their own, and they are not even capable of asking for this. It is simply that a calculation similar to the one that exists between parents and a child operates here. When the child cries, they give it everything it needs because they are inherently obligated to care for him.

Therefore, a small overcoming in the right direction is enough for us to receive help in response: the strength and the opportunity to advance toward the goal.
[360486]
From the Daily Kabbalah Lesson 8/17/26, Rabash, “What Are Commandments that a Person Tramples with His Feet”

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