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

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If a person begins to imagine the system of bestowal as increasingly close and alive, one draws nearer to working in the group to disseminate this knowledge. One understands that this whole idea materializes here in one’s group, in one’s world. Here and now a person must carry out the corrections.

Then it becomes easier for the person to agree to enter into a covenant with the friends and to keep it. Everything depends on presenting spirituality as correctly as possible, that is, as the revelation of connections of bestowal between us, among all the inhabitants of this world. This network that connects us will become the reality of the upper worlds, the world of infinity.

Within it, we will reveal forces, and the still, vegetative, and animate levels of nature will no longer be so important to us. They will gradually disappear like the first nine Sefirot, the preliminary stages of the development of the light and the desire. Only the final stage will remain, Malchut, the forces contained in our mutual connection, in mutual guarantee.

This entire network of connections operating fully in bestowal is called the Creator. And then we reveal that “There is none else besides Him,” because this is the only thing that has ever existed, and we all become included in this network, included in the Creator.

However, the relation of man and the Creator is still very far from us. We attain it by building relationships between a person and his friends, that is, between man and man, by constructing a network of connections between us and entering into a covenant. We advance through such work where we must be connected with one another precisely in unpleasant, uncomfortable states. This gives us the opportunity to complement the connection with our own efforts.

It is said: “One should always sell the beams of his house,” meaning he must always be ready to leave his current degree, exit his state, and seek a higher degree. It is called higher because there one is more strongly connected with others, adds more of one’s own effort, and more devotedly adheres to the friends.

And in connection with them, a person finds how to connect to new forces and to reveal new systems within the general system of Malchut.

Malchut is the place where the force of bestowal is revealed, the desires of people whom this force of bestowal, that is, the Creator, connects.
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From the Daily Kabbalah Lesson 10/16/11, Rabash, “One Should Always Sell the Beams of His House”

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Question: What is this state when a person strengthens his connection with the Creator? Is it actually possible to strengthen this connection?

Answer: If new desires for reception appear in me, and I fall from the degree of my previous connection with the Creator, then now I overcome these new desires, and I acquire reflected light. The greater the desire to receive, the greater the reflected light, and therefore I have a greater connection with Him.

What is the difference between a small and a great Partzuf? It is in the addition of desire and, as a result, an addition of intention for the sake of bestowal in correcting the desire. Then an addition of inner light in the Partzuf appears.

This inner light, which spreads from Peh to Tabur, is called the revelation of the name of the Creator. The general light is called the general name HaVaYaH; it cannot be deciphered; one can only say that its Gematria (numerical value) is 26.

We perceive HaVaYaH as holy names, that is, as the lights NRNHY, which spread from Peh to Tabur.
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From the Daily Kabbalah Lesson 3/23/26, Rabash, “The Measure of Practicing Mitzvot [Commandments]”

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Adhesion to the Creator is defined as obtaining the property of bestowal. But your desire to receive will never allow you to obtain it. For now, while in this desire, you have to imagine that you want to achieve bestowal. Yet to imagine it and awaken it as something of vital importance can only be done with the means of a group.

I often sense that as I utter a few phrases you lose the thread of the thought and become confused; one moment you grasp it (yes) and the next, it slips away again (no). This is what is called effort!

A person persistently searches with their soul, within their mind and heart, for a way to reconcile these things in order to re-establish what one heard, even for a moment. And again, it disappears. It may take hours or days until you build these phrases again. It is necessary to constantly reconstruct them so they would become clear for you. It means that you are analyzing the Kli.

These things are opposite to the desire to receive; therefore, they are very difficult and require tremendous inner effort, strength, energy, and even additional calories. Only if a group awakens in you the importance of this search is it considered that you are searching for the Creator, for this idea, inside yourself.

Only a group can constantly pressure you, demanding you to begin building a Kli. Without this impetus a person would never find the inner strength to do so, save perhaps through the catalyst of tremendous suffering. It is only when you begin to ask about the purpose of life that you begin to search.

If you proceed in the ordinary manner, it will take you years to move forward. But the group can bind you to this path, push you, influence you, awaken you, and ignite you every single moment. If you fail to perceive this influence from the group as the most important thing in your life, if you do not feel it boiling inside of you with the urgency of life or death, if you do not submit to this “brainwashing,” you will be unable to succeed.
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From the Daily Kabbalah Lesson 3/7/26, Rabash, “What Is, ‘There Is Nothing that Has No Place,’ in the Work?”

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Question: If a person does not give praise to the Creator, then he is pushed away from the King’s palace. What does it mean “to give praise” ?

Answer: When it is about a king of flesh and blood, it is clear If you do not show him honor, he orders his servants to throw you out of the palace. What is meant here?

Praise of the Creator is the intention for the sake of bestowal because without your similarity to bestowal you have nothing to do in My palace. If you do not bestow, you are not similar to Me and by this you yourself throw yourself down from the degree of the state of connection.

Who throws you down? My servants. Who are these servants that I send to you? Disturbances and foreign thoughts. I send them to you so that you will be strengthened in the connection with Me, and you submit to them, and they serve to break the connection between us. This is called that you are now torn away from Me. For in the spiritual there is no “inside” a room and “outside,” there is no space; torn away means distanced. It turns out that the thoughts that were sent to you pushed you away.

But “they raise in holiness and do not lower,” meaning that after you return to efforts, digest these disturbances, overcome them, make a calculation about them, and on their basis renew the connection with the Creator, then these foreign thoughts will become like an additional connection, a force, an additional contact with the Creator. There are no disturbances; it is “help against you.”
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From the Daily Kabbalah Lesson 3/23/26, Rabash, “The Measure of Practicing Mitzvot [Commandments]”

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Question: What does it mean that I overcome desires?

Answer: Our desires are arranged so that in the beginning their intention is reception for oneself, which gives me only the feeling of pleasure and not the feeling of the giver of the pleasure. In order to attain the feeling of the giver, I must make a restriction on the desire, that is, become dependent not on the pleasure but on the one who gives it.

For example if I sit in front of refreshments next to the host, I must reach a state in which the connection with the host will be more important to me than the refreshments. If I succeed, this is called passing the restriction (Tzimtzum). Everything depends on my desire.

If my desire for the refreshments is not very great, then the connection with the host is important to me; but if I am very hungry, then I see only what is in front of me on the plates.

That is, my desire determines what is more important to me: the pleasures or the host. Through my efforts, by various tactics, I must depict a picture in which the host is more important than the food.

The devices, as Rabash says, are the teacher, who gives direction, the books, and the group. With the help of the group, one attains a strong aspiration, a desire, and with the help of the books, one receives the light that correct the Kelim and return one to the source.
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From the Daily Kabbalah Lesson 3/23/26, Rabash, “The Measure of Practicing Mitzvot [Commandments]”

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Question: If I try to convey the awareness of the importance of the goal, the Creator, to a friend ,what am I actually doing?

Answer: You come to the group and say: “Friends, you must constantly give me a sense of the greatness of the Creator.” Saying this is not difficult and costs nothing. From your ego you pressure them. They are an external force from which you can demand.

From yourself you cannot demand, but from them you can. “I want you to give me the awareness of the greatness of the Creator.” They begin to give it to you, and then you yield to their influence.

Question: But then  am I again moving toward pleasure?

Answer: Yes, because the group convinces you, since you are built in such a way that you submit to the opinion of society. Naturally, you derive pleasure from joining the common opinion. It gives you confidence, a sense of belonging, but all this is still measured within vessels of reception.

And then you begin to strive after the greatness of the Creator: “It is worthwhile for me to be near Him.” But you do not see these pleasures, because if you did, you would strive for them yourself. Since you do not see them, you need the group to tell you that it is worthwhile.

Gradually, through this, you evoke the surrounding light, which indeed changes you. The action is not performed by us, but we must provide the means for it. The Creator is concealed and not needed by me, yet the group says that He is needed, and it seems to me that it is so. I do not know who He is or what He is, but somehow, I perform an action, according to which the surrounding light comes to me, and it is what performs the work.

Everything is done detached from the desire to receive, which, during these actions, feels nothing. There is no concrete benefit. If someone from the outside asks you: “What do you gain from this?”, you can answer: “Your life is no better.” Or say: “I receive pleasure from exploring reality. I have something beyond your animal level.” But do you have anything tangible? No.

This is a sign that we are advancing correctly without the interference of the desire to receive, until the surrounding light changes us. There is no other way, no other means. Therefore, each time we find ourselves in a kind of despair, we have nothing to be proud of, the end is unknown, and where that Machsom is, is unclear.

On one hand, we accumulate some experience, but on the other hand, it gives us no foundation. And all of this is necessary in order to disconnect the desire to receive from the result, which in fact does not belong to it.

And so, it continues until I become satisfied with the existence of a certain “charm of holiness,” received from the surrounding light. I cannot do otherwise; I want it. The light builds this yearning within me.
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From the Daily Kabbalah Lesson 3/19/26, Rabash, “Concerning Hesed [Mercy]”

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Question: What does the Kli (vessel) between us mean?

Answer: The Kli between us is the relation of one person to another, the glue between them. If such glue exists, it is built from the intention for the sake of bestowal.

How can I “adhere” to you so that we become one Kli? My intention to bestow to you and your intention to bestow to me bring us closer and bind us together so that we become as one Kli.

This intention between all of us must be asked for from above, we must receive the light that will correct us and give it to us. Then, by uniting, we will become one Kli. It is precisely in these intentions of each one toward the other that the light will dwell because these intentions are similar to the light, not the Kelim (vessels) themselves.

The Kelim themselves exist only in order to generate intentions toward one another. This can be imagined as follows: We are all within one Kli, and each of us is Malchut. And if one, in relation to another, works with an intention for the sake of bestowal, then this relation itself becomes the Kli. It is into this that the light enters according to equivalence of form.

Thus, in our Malchut (mine and yours), we never receive the light, since they are vessels of reception. We know that reception occurs in the nine first Sefirot, which are the qualities of the Creator.

If there is a relation between us, then your desires become my first nine Sefirot, and my desires become your first nine Sefirot. In these mutual relations we build the Kli.
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From the Daily Kabbalah Lesson 3/11/26, Rabash, “What Are Day and Night in the Work?”

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