The desire to receive constitutes the entire matter of creation. But until it is corrected by the quality of Bina and transformed into an intention for the sake of bestowal, it cannot be properly used and brought to perfection and eternity.

Therefore, Abraham, who was the first to achieve this correction, is called the “father of the people.” He received an additional letter “Hey” (“H”) to the name “Avram,” which indicates that he received the property of Bina.

His property is called mercy (Hesed). When Bina, which pertains to the three upper Sefirot (GAR), transmits its property to the seven lower Sefirot (ZAT), to the receiving vessels of the lower one, then its property is defined as mercy. This is what one must acquire in order to correct the Kli of one’s soul.

We measure a person’s spiritual level and one’s capacity to receive for the sake of bestowal by the extent one attains the correction of Bina on their Malchut. In other words, everything is measured, not by Malchut, but by how much it can be used in accordance with the correction of Bina in it.

In order to bring creation to its state of correction, the vessels were broken (the shattering of the vessels); as a result all the properties of Bina were incorporated into the properties of Malchut and intermixed. In every part of Malchut the attribute of Bina is present to the extent that Malchut is capable of perceiving and acquiring this property in a beneficial way.

This intermixing must reach the lowest degree, because this is the only way to identify and correct Malchut so that, in each of its states and desires, it would use the property of Bina to acquire its character.

Therefore, instead of counting Bina as its own (acting as a Klipa and using holiness in order to receive), Malchut does something different, it adheres to Bina initially using only Bina’s forces, and only subsequently assimilates the properties of Bina, giving for the sake of giving and then receiving for the sake of giving.

Thus, a person must reveal and implement the correct use of Bina. In other words, one must acquire the property of mercy and make it more important, above all other properties, attributes, and distinguishable characteristics. This, in essence, is the entirety of a person’s work.

Then it becomes evident that the desire to receive was created as a means of reaching the level of the Creator, because with all its might it joins to the property of mercy, the property of Bina, to the property of the Creator, bestowal. Malchut, by adhering to Bina, reaches Keter by using the property of Bina to the fullest capacity.

We observe that the process of including Malchut in Bina, beyond being our whole path and the sum of our work, also refers to the instruction the Creator gives Abraham: “Go forth.” A person who receives the addition of Bina to their nature now has the opportunity to work, since they have both means, and only by working correctly with them can they achieve the goal of creation.
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From the Daily Kabbalah Lesson 3/19/26, Rabash, “Concerning Hesed [Mercy]”

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Question: Why does the created being build a new Kli known as reflected light?

Answer: Malchut of the world of infinity sensed the disparity between itself and the upper light; it felt how exalted He is. Furthermore, while receiving pleasure from Him, it perceives its own oppositeness to the light, which brings a feeling of separation with it, a realization it is unlike Him. This leads it to the restriction (Tzimtzum).

We refer to this sensation as shame. There is a very profound meaning concealed within this, but it is difficult and not always possible to express in words. Yet, it is precisely from this sense of shame that Malchut generates all subsequent actions, starting from the state in the world of infinity when it signals its readiness to perform the first restriction, all the way to the moment it completes the entire process and returns to the state of the final correction, to the state of infinity, once filled with light, but this time in a vessel of reflected light.

This initial sense of shame serves to activate and sustain all subsequent actions. That alone is sufficient. Indeed, everything that exists, from the world of infinity throughout the entire cycle leading back to Infinity, is that very same Malchut working behind the scenes on itself. Although it operates through various parts and states, it is Malchut performing the work.

On one hand, she orchestrates the shattering of the vessels so they fully experience and recognize the extent of all its deficiencies; on the other hand, Malchut integrates the first nine Sefirot that are in it to correct its relationship with the upper light.

It follows that it performs all actions for the sole purpose of restoring itself to the state of infinity. Now, the state of infinity is attained through its own initiative, from a state of absolute oppositeness. Malchut itself chooses the state of infinity, and in doing so, elevates the Creator to the exalted stature of the giver.
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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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A person on the spiritual path goes through various states. I remember how my teacher, Rabash, sometimes could not see or hear anything around him, as if he were unconscious. It seemed like these were moments of disconnection from reality.

This does not happen to us. But we are talking about a very practical, very realistic person who worked his whole life: at times as a shoemaker, at times in a tax office, and at times in construction.

He was not some kind of mystic or philosopher, or even a programmer. He stood firmly on the ground with both feet. And you could see how he would literally lose himself. In every state, you must break through into reality; a clouded, hazy state is the worst. Don’t settle to hovering neither here nor there and simply dragging out an existence; that is the worst.

I often get angry at myself, which is not surprising given my character, and thanks to this, I come out of it. It is said: “In man, the good inclination will always be angry with the evil one.”

You provoke yourself to anger, you induce a certain state within yourself, and then you begin to reflect on it: maybe it is this way, maybe that, is it worth it or not? This is such-and-such state, this is such-and-such stage. This process occurs on all levels; the main thing is not to allow the next moment to be the same as the previous one.

If you see friends around you who can agree to waste moment after moment in this way, then run away from them. They will infect you with laziness, and this is a very big problem.

In one of his letters, Rabash writes about bad tailors and bad shoemakers who say: “Let the shoe or dress remain as it is, it is no big deal.”

This fellow says much the same thing, “Where are you rushing to? Why are you jumping? Look at yourself. Here I am, living calmly, and you, it is simply not serious.” You should simply run away from people like that, cut off contact, don’t look at them, and be influenced by them as little as possible.

For me, what matters is precisely what I see, not what he sees. Such a friend weakens me. I want to win something in life; it is vitally important. Everyone can demand this of another; we must build a society, and that means we must demand this.
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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: How can we help those people who are not walking the path of truth, who are not seeking spirituality?

Answer: I can only feel regret for people who do not feel what I feel. That is all. What else can I do for them?

I can only work to disseminate Kabbalah so that they too will feel a need for the Creator. I cannot simply feel compassion for the suffering masses because that is animalistic pity that has no spiritual goal.

And indeed, if I feel animalistic pity, it means I am not justifying the benevolent governance of the Creator. I must come to a state in which I am able to justify the blows sent by the Creator.

As for the masses, I help them recognize the Creator, the  one who executes the blows, within the blows themseleves. As soon as we attain the executor, sufferings turn into pleasures. But we must be able to explain this to the masses in an accessible way. We must build a process of presenting information about spirituality for the broad public.
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From the Daily Kabbalah Lesson 3/31/26, Rabash, “Show Me Your Glory”

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Question: Can a person who is in the spiritual world cause harm?

Answer: A person who is in the spiritual world cannot cause harm, but one’s negligence harms a person just as it does in the material world. There is always free choice in this: either to awaken oneself and shorten the time of the path, which is called “sanctifying the time,” or not. In spirituality there is always free choice. It is not as it is in the corporeal world, but it exists nevertheless.
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From the Daily Kabbalah Lesson 4/1/26, Rabash, “Why the Festival of Matzot Is Called Passover”

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Question: What does it mean “not to spoil one’s stay in the spiritual”?

Answer: It means that a person never abandons the intention for the sake of bestowal, constantly watches over their screen so as not to lose it, and takes care to strengthen it time after time. You cannot completely lose it and go back below the Machsom, but descents, of course, do occur.

And again, there is a law: “One is raised in holiness, never lowered.” Even in this world, in a very bad state, we still move forward, albeit by a path that is far from ideal.

Suppose I must get from here to Jerusalem. I could drive in a car with air conditioning and music and reach my destination in comfort, or I could end up in a minefield, under fire, and also reach the place. The question is how we handle the journey.
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From the Daily Kabbalah Lesson 4/1/26, Rabash, “Why the Festival of Matzot Is Called Passover”

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Question: Can a person who has reached double and single concealment to regress all the way to the level of the animal?

Answer: No. When it seems to a person that after several years that they are returning to a former and even worse state, they indeed descend below the previous state, but only in order to take additional Kelim from the Egyptians, to receive a new portion of their uncorrected desires.

It is impossible that you will find yourself in a lower state than today except for the brief interval required to immerse you in this filth. As a result you will see where you actually are, and this will force you to rise faster. This is what is happening to us today: sufferings are intensifying and intensifying until enough of them accumulate for us to begin to think.
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From the Daily Kabbalah Lesson 4/1/26, Rabash, “Why the Festival of Matzot Is Called Passover”

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Question: Can we say that there are also degrees in this world; it is that only we do not see them?

Answer: Of course there are degrees in this world too. This whole stage is called “the time of preparation,” and here, naturally, there are many states preceding the Machsom. First of all, the preparation period spans thousands of years, which we pass through in all our reincarnations.

We have passed through animalistic desires, the desire for money, honor, and knowledge, and the desire for spirituality. All this constitutes the duration of our reincarnations; all this is the time of preparation. Naturally, there are degrees here, periods of descents and ascents.

Each time a little more surrounding light is revealed from above and a greater will to receive is revealed from below. A person suddenly again begins to be drawn to money; unexpectedly, one’s own ambition awakens; a person begins to worry about their position in society and why they do not receive support from it.

Temptations are supplied to a person from above, they are enticed by the possibility of becoming rich, of attaining power, and so on. This happens so that they will study themself and become aware of their aspirations and weaknesses and their insignificance in confronting enticing pleasures, so that they will study what the will to enjoy created by the Creator is.
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From the Daily Kabbalah Lesson 4/1/26, Rabash, “Why the Festival of Matzot Is Called Passover”

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Question: What is the animal state and how does it differ from double concealment?

Answer: An “animal” is an ordinary person with five senses and a desire to enjoy that are divided into desires for animalistic pleasures, money, honor, and knowledge. In the animal state you seek to enjoy whatever you see in the material world.

Double concealment differs from the animal state in that you yourself determine for yourself that you are in double concealment, that you have no connection with spirituality, that you are in a state of darkness, and the Creator does not look upon you and elate to you in any way at all. Thus, in double concealment there is still some measure of revelation.

The light that shines from above does not shine on us more strongly or more weakly for no reason. It may shine in a way as to define the form of its presence or of its absence that manifests as a “hiding Creator” when I feel that He is hiding.

If the light simply comes, this is called its “face” (Panim). When it shows you that it is not there, this is called the “back side” (Achoraim). In this lies the difference between the path of Torah and the path of suffering. If it shows you that it is not there, this awakens in you the path of heavy sufferings; if it shines in a direct form, this is the path of Torah, the path of light. Everything depends on your reactions.
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From the Daily Kabbalah Lesson 4/1/26, Rabash, “Why the Festival of Matzot Is Called Passover”

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Question: What is the connection between suffering and a descent? Can suffer but not fall or vice versa?

Answer: Indeed, what does suffering actually mean to me? And what do we call a descent? Is it possible that, while feeling suffering, I am in an ascent at the same time? No, that is a falsehood. In one’s development, in every state and on every degree, a person redefines anew what an ascent is and what sufferings are.

At first, animal pleasures, money, honor, and knowledge are important to a person, and they serve as his criteria for ascents and descents. For example, “earning more” or “achieving greater power” mean an ascent and the opposite state meant a fall.

In the end, a person comes to a state where one becomes indifferent to everything except spiritual ascent, in which he somehow feels spirituality more, senses the presence of the Creator more acutely, and that, apparently, the Creator observes everything and governs everything, including him. From this a person experiences a certain elevation, and this defines the concept of ascent, from which one feels good.

In contrast, in double concealment a person does not feel anything, not even the Creator. Various things happen to them, and they are sure that they occur by themselves and have no relation to the upper force.

In simple concealment one feels unpleasant things: a sense of fear, phobias, various obsessive thoughts, but within them one feels that they are sent by the Creator. The feeling of the Creator sending them sweetens the feeling of suffering for one so much that a person begins to strive for them, just to feel through them that it is the Creator arranging this for them. Then a situation is possible when one supposedly receives suffering, but inside them they feel enjoyment.

If a person comes to a state in which they are not in single or double concealment but resembles an animal, then they prefer to enter simple concealment: “It does not matter, let there be suffering, but with its help I will feel that I am connected with the Creator, let me have at least something from eternity; let there be suffering if there is no other means.”

From the Creator’s side, this is of course an undesirable state, because a person who has truly come to a connection with Him is obliged to receive enjoyment from this connection. Therefore, simple concealment is not the end of the path.

And even then, it is still done at the expense of the person: “It does not matter, let there be sufferings as long as I feel the Creator.” Thus, one’s calculation is that in order to feel the Creator it is worth paying even with sufferings. This is still an egoistic calculation: I strive for pleasure, and the sensation of the Creator is now a great pleasure for me. And until I cross the Machsom, there can be nothing greater.

My state right before the Machsom is called “It does not let me sleep” to such an extent do I strive for spiritual pleasures and prefer them to all the pleasures of this world. I have increased the point in the heart so much compared to all the other desires that they fall away and practically do not present the slightest interest to me.

And only after the Machsom, when I receive a screen and a second nature, do I begin to calculate not what is better than what, not that the pleasure from the Creator is better than an evening well‑spent, but the intention for the sake of bestowal versus the intention for the sake of reception. There the calculations are different.
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From the Daily Kabbalah Lesson 4/1/26, Rabash, “Why the Festival of Matzot Is Called Passover”

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