In the work, meaning when we want to come to work in order to bestow and not receive for ourselves, of course we must observe the 613 Mitzvot [commandments/good deeds] in actual fact.One who learns Torah but does not want to observe the 613 Mitzvot de facto, is learning knowledge, the way one learns external teachings (Rabash, “What Does It Mean that the Torah Was Given Out of the Darkness in the Work?“).

Question: Does this apply to us in the sense that a person who still does not observe the Torah and the commandments in practice is, in essence, merely “acquiring wisdom” rather than studying the Torah?

Answer: I can tell you, as I understand it, what Rabash most likely means, not as others explain it, but according to his own interpretation.

A person who studies the Torah is one who is learning to become like the giver of the Torah. But if he does not draw the guidance for becoming similar to the giver of the Torah from the Torah, then for him the Torah is merely a science. He is not studying it in practice. It is written: “Good is the study that leads to action,” but such a person does not come to action, to correction.

If the Torah does not lead to action, it becomes merely a science, mere intellectual knowledge. About this it is said: “Believe that there is wisdom among the nations of the world.” What a person studies from the Torah while wishing to remain a non-Jew is called a science. But if a person wants to become a Jew, even though at present he is still a non-Jew, that is, he remains in the desire to receive, then he is truly studying the Torah, not merely a science. One who studies the Torah seeks through its illumination to attain the lights.

An action is called the correction of the screen over the desire to receive. Action is the fulfillment of a commandment. You take an evil desire and transform it into a good one. Therefore Rabash says that the commandments of the Torah consist first of 613 counsels (Eitin) for correcting the soul, and then 613 commandments (Pekudin), through which these corrected parts are filled with the lights.

In the end, after you have corrected and fulfilled all these commandments, all these parts, and filled them with the light called the Torah, you are rewarded with the general Torah. And when you come to the correction of the entire vessel, and the truly all-encompassing light is revealed to you, this is called Kadosh Baruch Hu (the Creator).
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From the Daily Kabbalah Lesson 7/2/26, Rabash, “What Does It Mean that the Torah Was Given Out of the Darkness in the Work? ”

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Question: We say that creation cannot attain the Creator. What is the Creator and what is the intention to bestow?

Answer: Every uncorrected quality in a person corresponds to a corrected quality in the Creator. We will know who the Creator is only when we correct our damaged qualities into the intention to bestow. You can only attain what is clothed in your Kelim (vessels). You cannot attain the Creator while uncorrected.

As you correct yourself and become like Him, you attain your corrected vessels, and then you will know who the Creator is. However, you will not perceive Him, but rather your corrected Kelim: “Everyone judges to the extent of his corruption.” You judge only according to the extent your own vessels are corrected.
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From the Daily Kabbalah Lesson 7/2/26, Rabash, “What Does It Mean that the Torah Was Given Out of the Darkness in the Work? ”

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Question: Why is it so important for a person to know what they derive pleasure from?

Answer: There is an animal state, the desire to receive, which enjoys what it receives. The light departs, it feels bad, and when it returns, it feels good.

Within the desire to receive, there is a point in the heart, and I want to develop it. However, I can do this only with the help of the light of faith, because it is a desire to bestow, a spark of the screen that I once had before the shattering of Adam HaRishon.

What is the point in the heart? It is a spark that fell into the Klipot (shells, impurities), a part of the reflected light that I had when I was within Adam HaRishon. I need to fan it into a flame through the greatness of the goal and the greatness of the Creator.

How can I do this? By comparing it to any other desire, one that may or may not be happy with the illumination from above. It is precisely when this desire does not enjoy the illumination from above that I can see what is happening to my point in the heart: whether it has grown or not, whether I can act under its influence or not.

If the illumination departs and I am incapable of doing anything, then the point has remained just a point, like in any person on the street. It is as though it does not exist; it has not awakened. I feel despair and act only from the desire to receive.

But if, at a time when the desire to receive does not give me anything, I can act from the point in the heart, then it is precisely in it that I feel life. Only in the state of striving toward the Creator, that is, in the state of darkness, can I feel this life.

Question: Is it darkness in the point in the heart that gives me this feeling?

Answer: It is not the darkness in the point in the heart, but the darkness in the general desire to receive.
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From the Daily Kabbalah Lesson 6/29/26, Rabash, “One’s Greatness Depends on the Measure of One’s Faith in the Future”

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Question: What does the external part of the Torah mean?

Answer: The external Torah does not address correcting the intention to receive for oneself into the intention for the sake of bestowal. In other words, a person performs external actions while neglecting internal ones; they do not work on their desires. Their actions are purely external.

Unlike Kabbalah, all world religions invariably include certain external actions, such as rituals. I say unlike because we have complete correspondence between external actions and holiness (spiritual actions). Each external commandment corresponds to a specific spiritual action and has a spiritual root.

Yet, external actions alone do not bring any correction to this world. Therefore, Baal HaSulam writes that if we added internal correction of our desires to our external actions, as it is written: “I created the evil inclination and the Torah as a spice,” and used the Torah for its intended purpose of correcting our egoistic nature, we would transform from mere Jews into the people of Israel.

Currently, we are not yet a people. The nation of Israel (Yashar El—straight to the Creator) is a group of people connected to the Creator. By becoming the nation of Israel, we would receive the place intended for us and belonging to us according to our spiritual root.

The spiritual forces currently descending upon this land do not align with our spiritual state. Today, we are worse than all other nations in terms of our behavior. This means that our place is not in the land of Israel, but among them. They are oppressing us, and we deserve it. This is why we feel so bad on this earth.

Today, this geographical location does not correspond to our spiritual level. We are not corrected to correspond to this place and have no choice but to correct ourselves. There is no other way. In other words, we cannot exist—not as a nation nor can we organize ourselves as a nation in this or any other place—unless we correct ourselves.

The concept of GE (Kelim of bestowal) can only exist in a corrected state, for the sake of giving. AHP can function in any state: corrected or not. Uncorrected GE is impossible; it simply does not exist in reality.
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From the Daily Kabbalah Lesson 6/23/26, Rabash, “What Is the Importance of the Groom, that His Iniquities Are Forgiven?”

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