Question: The Creator always gives and the creation always receives. How can one distinguish between the two?

Answer: It is very simple; instead of relating to the Creator as an infant to its mother, I myself want to become like her.

Question: But why does she need me to be like her? It is clear that I need Him, but why does He need me?

Answer: Indeed, the mother needs nothing, and the Creator is revealed without any lack (Hisaron).

Before the Machsom we never reveal a lack in the Creator. He cannot reveal it at a time when the created being is in concealment. As it is said, a person must believe that his yearning for the Creator stems from the initial yearning of the Creator toward him and is given to him by Him. One must simply believe that “the Creator is your shadow.”

However, we do not possess this sensation until we are truly ready to do something: First you acquire vessels of bestowal, and then you reveal in Him a lack. More precisely, He reveals His lack to you corresponding to the extent to which you are able to bestow to Him.
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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 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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How can a person undertake implementing something artificial, something that seems meaningless to him? Where will he get the strength for this? If I think about this, then, first of all, I must understand that it came to me from above as the Creator’s advice.

Secondly, any state, even one artificially aimed toward the Creator, is preferable to a state in which I am more distant from the Creator yet preserve my own sense of truth. How can I lie to myself as if I am in an ascent and love Him, when right now I am in a wretched state and curse Him, albeit cursing Him from the bottom of my heart? Surely, that seems more necessary, more truthful, and more precious.

No, it is not more precious, because we are all governed by fulfillments that come from outside. The light arouses the vessel. Therefore, the vessel never has a sensation of its own; rather, the vessel perceives itself in accordance with whatever the light awakens in it. One should not imagine that one possesses any intrinsic worth in and of oneself. In an instant the intensity of the surrounding light may shift, and in accordance with the shift,  I, along with my thoughts and desires, will be flung to the opposite extreme and who knows where else.

Therefore, we must understand the significance of artificially changing oneself. Suppose that I feel wretched under the influence of the surrounding light, yet at that very moment I begin to dance. By doing so, I effectively supplement what the surrounding light has failed to evoke in me, namely the act of dancing. For the time being, I do not change my mood by this, I only perform artificially what can be performed. This is something I can do: simply jumping and shouting, even if tears are streaming down my face. I can laugh while weeping, doing so just as artificially as an actor on the stage.

By doing this, I not only influence the body, but also, as if, awaken the surrounding light so that it will act upon me and change my inner fulfillment. The influence on the upper is also carried out by means of my body. If I jump, the point is not merely the fact that my body is jumping, but that I internally seem to spring up and issue a command to myself, thereby causing the body to jump. It is precisely this command, this effort, that I invest in the body that causes a change in the surrounding light.
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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: Previously it was clear to me: there is “me” and there is a dark point. Then everything inverted and I lost this point, I lost myself in everything. What should I do?

Answer: Yesterday you were in a state where you saw what you must do, and today you are in a state where you do not know where you are, who you are, and what you should do. This means you have entered concealment.

What to do, how to come out of it? Start asking, start pleading. Begin to put artificial pressure on yourself: “What for? Why?” Become an actor who plays as if it were for real. And you will see how your desires awaken and your memory comes to life. You will receive new vital forces and then, at least, you will once again become yourself.

In life we have to do many things artificially. When I write a book, I sometimes fall into such states as if I have nothing and want nothing. But I begin to write, that is, as it were, to speak with someone else.

And when it is “with someone else,” everything returns to me, because the will to receive no longer interferes so much. In this way you advance further and further, fall into various states, clarify them and pass through them. One must use all means.
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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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