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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