Question: Can there be a state where the soul, while ascending from bottom up during the process of correction, finds itself at a level more complex than that of the worlds?

Answer: As the shattered soul of Adam HaRishon undergoes corrections, it effectively refines the worlds, bringing its Aviut into them.

What does it mean? With the help of Partzuf  Adam HaRishon, the worlds become deeper, richer, and more attuned to him. He draws them into himself. He gives them light and abundance by adding the Aviut of his Partzuf. If earlier these worlds were some kind of inanimate system compared to Adam HaRishon, now he brings his soul into them and uses them as a part that clothes onto his soul.

This is similar to the organs of hearing, for example. The ears, clothed in my desire, give me some kind of feeling, but this feeling is not in the ears but in the heart. After all, the ears are connected to the heart, the eyes are connected to the heart, and then I turn them into my Kelim.

Similarly, when Adam HaRishon connects himself to the worlds, the worlds become part of something alive (Chai). While before they were inanimate (Domem). It turns out that Aviut seems to enter the worlds. Or you can say in reverse, that a person incorporates the worlds into himself.
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From the Daily Kabbalah Lesson 4/26/26, Rabash, “Peace After a Dispute Is More Important than Having No Disputes at All”

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The light is called Shochen, and the Kli where the light is clothed is called Shechina (Rabash, “What Is, ‘When Israel Are in Exile, the Shechina Is with Them,” in the Work?’).

Creation consists of two parts: the Creator and the creature. The Shechina is the revelation of the Creator, the presence of the Creator within the creature. But if His presence disappears from our perception, there can be two reasons for this: either the Creator conceals Himself, that is, expels the Shechina from the creature and does not reveal Himself to it, or the creature itself causes this, whether by its own will or not.

This happens because the light is higher and governing, while the vessel desires to enjoy the light and feel it as fulfillment. Thus, the vessel is dependent on the light. In order for it not to depend on the light, and to be fulfilled by its own good will, on equal terms with the light rather than in subordination to it, it is necessary to remove the greatness of the light, to remove the Creator’s presence, and thereby give the vessel the possibility of free choice.

But for this, it must be given the means for choice. By these means, we refer to the vessel’s ability to distinguish one thing from another according to a certain criterion.

The Creator lowers the Shechina into the vessel down to the level of dust; the shattering of the vessels occurs and sparks of bestowal are embedded into the vessels. Then the Shechina departs and shows itself as corrupted and shattered, that is, the Creator shows the vessel that He abides in an unfulfilled desire (a lack) and that He requires the emergence of the creature’s attitude toward Him.

All these various relationships between the Creator and the creature must ultimately lead to a state where the creature acquires all the necessary conditions for free choice, so that later, upon returning to infinity, it will recreate the state of infinity by its own strength.
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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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It is written in Shaar Hakavanot [Gate of Intentions], “This is the meaning of the Maror [bitter herb], which is ‘death,’ in Gematria. This is also why he must taste bitterness, and if he swallows it, he does not do his duty… (Rabash, “What Is, If He Swallows the Bitter Herb, He Will Not Come Out, in the Work?”)

There are three states in the universe. The first state is the stage of infinity (Ein Sof) that includes souls before they leave the direct control of the Creator. This stage is as He created it; He gives everything the qualities of perfection and eternity. As He is, so are they.

However, this is done on by Him. Therefore, souls that sense the Creator experience what is called “shame.”

They need to be freed from shame, and thereby be brought to a state in which they will no longer simply receive from Him, like a fetus in the womb, in perfection due to His efforts, but would acquire their own level, their own feeling, their own awareness, that they will really rise to the level of the Creator, become similar to Him in properties, and not be compelled by Him.

Then the second state arises, the state of work and effort, during which we go through the process of correcting and installing Kelim in order to experience the first state in its entirety. We ourselves desire it, and acquire it; it is ours. When this happens, the second state turns into the third.

Therefore, Maror (bitter herbs) should not be swallowed but chewed. According to our Passover laws, a certain amount of time, a certain measure, is allotted for this.

And then, if we “chewed” it well, if we went through all the attributes of the properties in the desire to receive relative to the Creator’s desire to give, understood what our nature is, and then achieved the use of the intention for the sake of giving, i.e., as they say, “swallowed” Maror, then we really come out through the work of acquiring new vessels, and we merit “getting out of Egypt.”

In the work itself, there are three special stages: faith, prayer, efforts (in Hebrew: “Emuna,” “Tefila,” “Igiya,” the acronym of the first letters of which is “Iti“, which means “with Me”).

The “place,” the state we have to reach, is called “with Me” (“Iti“): “Here is the place [next to] Me.” This is the place of the Creator, and you can come to this state “with Me” through faith, prayer, and effort.

These stages are present at every stage of our work, in every state. Accordingly, the overall process of our advancement is divided primarily into these three parts: faith, prayer, and effort.
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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: The Creator suffers from the fact that He cannot bestow to the creation. But for what reason would the creation develop a need to bestow to the Creator?

Answer: The need to bestow comes to the creation from above without any preparation on its part. Just as the light that filled the first stage gave it its nature, so too the surrounding light that descends upon the one who studies Kabbalah, who wants to connect with the root, gives him its qualities.

Even if for now he simply wants to connect with the root without even yet realizing what it is; however, he studies not for the sake of knowledge, but for the sake of filling the point in the heart. And then the surrounding light, by influencing him, brings him the enchantment of holiness, and brings him precisely an affinity for the quality of bestowal.

The surrounding light gives a person the desire to bestow. A person does not know how this happens. We are not capable of expressing how, within the desire to receive, a desire to bestow is born; just as from the first stage of direct light, the second stage is formed. We have no words to express this transformation.
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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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Question: What does bestowal to the Creator consist of? After all, the Creator, in essence, does not need any bestowal from our side.

Answer: Let’s take the example of the guest and the host, which Baal HaSulam chose probably because it describes all the nuances of the relationship. On one hand, it seems that the host needs nothing from the guest, but on the other hand, why does He nevertheless make the guest aware of His existence?

He could receive pleasure from the guest without revealing Himself. Does a mother in our world have an intention to reveal herself to the child when she gives anything to him? No, such is simply the nature of her desire to receive. She enjoys even though the child gives nothing back.

Thus, from the perspective of the desire to receive, the host is not obliged to reveal Himself to the guest; the desire to receive already contains fulfillment from the act of giving. Therefore, the desire to reveal Himself to the guest stems from the desire to bestow; through the revelation of the Host, the guest can reach a higher degree than that of a receiver.

We see that Bina does not need any return from Malchut other than receiving MAN, according to which she passes MAD from Aba to Malchut, and nothing more. Why? ZAT of Bina is the desire to receive, therefore she does not need any response from Malchut, which simply receives without any restriction.

But when Bina reveals herself to Malchut, she does not reveal her essence, but her GAR, the desire to bestow that she received from Keter, and wishes to resemble it because Keter is the giver.

Here there is a kind of paradox. If the desire to receive works for the sake of bestowal, then it does not need any response for its own benefit. The desire of the mother (Ima) to receive is fulfilled; she is satisfied by taking from the father (Aba) and passing it on. Her AHP is full, and she enjoys it—just ask from below, and that is enough.

From this we see that even if the Creator had a desire to receive, He still would have no need whatsoever to reveal Himself to the created being, only to give and to enjoy bestowing. Only the necessity to bring the created being to His level obligates the Creator to reveal Himself, not out of a desire to receive, but from a true desire to bestow, in order to build Kelim within the created being, desires to attain His level.

Therefore, when the created being begins to feel the host, it also senses His status. The host is not simply giving to it, for one who gives actually wants to receive pleasure from it, which seems justified to us. But when the host is revealed as perfect, revealing to the created being its own imperfection in comparison, then the created being truly acquires a deficiency (Hisaron).

Now we see that receiving pleasure from the host within the desire to receive is necessary only to maintain the connection, while everything else is based solely on the unfulfilled desire (Hisaron) of the created being to be like the host. Therefore, each time we deepen in the work, in its importance, in any relationship with the Creator, we must relate to Him not as the giver (“Go to the Master who made me”), but as a model for my Hisaron, as the one I must become like.

I must strive for the same qualities, the same properties, the same aspirations that He has. And this is called the “first nine Sefirot” (Tet Rishonot). The rest of the relationship is then built on the interaction between the receiver and the giver, between the Creator and the created being.
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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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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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This is called “the sorrow of the Shechina.” That is, it is that the Creator cannot impart the delight and pleasure as He wishes, for His desire is to do good to His creations (Rabash, “What Is, ‘When Israel Are in Exile, the Shechina Is with Them,’ in the Work?”).

Question: Why do we say “the sorrow of the Shechina” and not “the sorrow of the Creator”?

Answer: Because the revelation of the Creator with respect to the created being appears as a mirror image of the corrected Malchut. This serves as an example for Malchut of what it should be like. But of course, it is the sorrow of the Creator from the inability to bestow to the lower ones.

Rabash writes that the light is called Shochen, and the vesse the light is clothed is called Shechina. Thus, the Shechina is the perception of the Creator’s sorrow within the lower one, because the lower one feels it in its own vessels.

The Creator wishes to bestow to him. This relates not exactly to the Creator Himself, but to the Creator’s attitude toward us.

Question: But why isn’t it about the Creator’s relation to Himself?

Answer: Because this revelation takes place in Malchut, which is in a state where it can feel the sorrow of another and work with this in bestowal.

In essence, the sorrow of the Shechina is the sorrow of Malchut. It does not mean that the Creator regrets or feels sorrow; rather, Malchut reveals how great its own sorrow is, how deeply it regrets that the Creator cannot bestow to it.

Everything here is focused specifically on the vessel of the lower one, because the vessel of the lower one is ready to feel this sorrow, it has already undergone the correction of Hafetz Hesed. Otherwise, it would not be able to feel another’s sorrow.

Hafetz Hesed means that I desire nothing for myself, and therefore I am able to be filled with the desires of another.
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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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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.
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From the Daily Kabbalah Lesson 3/19/26, Rabash, “Concerning Hesed [Mercy]”

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Question: How can a person (who is “something from nothing”) attain the Creator’s plan if he did not exist at that stage?

Answer: It is said: “From Your actions we shall know You.”

What does the second stage of the development of the desire say? “I want to be like You,” that is, like Keter. When it reveals the action of Keter from within Hochma, it says: “I do not want to be like Hochma, I do not want to enjoy its light, but I want to be like the root, like Keter, who gives pleasure to Hochma.”

And then Bina wishes to attain the same action as Keter and carries out this action in Zeir Anpin, and by bestowing like Keter, comes to an understanding of what pleasures exist in Keter and wants to enjoy precisely them. Therefore, Malchut desires to enjoy the degree of the Creator, the degree of Keter, that He is the giver.

Let us put it this way: a child enjoys what the mother gives him. Now he thinks: “I want to give my pleasure to my mother so that she will feel good.” And he does something for his mother. Through this he comes to understand how much the mother enjoys giving to him.

The mother’s pleasure in giving the child some candy is not his pleasure from the candy and not the pleasure that he then passes on to the mother. He understands that in the mother this pleasure is measured as a million candies. And then he wants to enjoy exactly such pleasure.

This means that in Malchut, in the fourth stage, an additional desire arises that did not exist before. The created being has attained this desire. Therefore, the fourth stage is called “Malchut” (kingdom); it is a stage that does not proceed directly from the Creator and is the root of created beings. It is still connected to the Creator, still filled with light, not separated from it, but the desire that is in it did not come directly.

The child has realized: “Mother enjoys a million times more from that candy she gives me because she loves me, she wants to bestow, she has a colossal measure of bestowal. Then I want to enjoy as Mother does.”

Therefore, for this additional desire, which does not come directly from the root stage, the creation cannot place a screen. It cannot now say: “But I want to bestow, I want to be like Him.” It cannot, it is unable.

It now wants to enjoy bestowal just as the Creator enjoys it, but wants to experience this pleasure in its desire to receive. And therefore, the created being is only capable of making a restriction.

Here a serious question arises: from where can it take the strength for the restriction? In other words, here the gap between it and the Creator, called “shame,” is revealed, and then the created being makes the restriction.
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From the Daily Kabbalah Lesson 3/19/26, Rabash, “Concerning Hesed [Mercy]”

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