Question: A mother does not perceive her child as the cause of her suffering. But there is a contradiction here. In certain Kelim she experiences suffering that comes from Him, while in others she experiences pleasure, which also comes from Him. So, which is stronger?

Answer: The issue is not which is stronger. You are saying that in our world there is a contradiction between desires. In spirituality it is different, because until a person has made a restriction on their vessels of reception, they cannot move on to working for the sake of bestowal.

What does it mean to make a restriction on the desire to receive? You cannot make a restriction by simply locking your heart with an enormous lock, throwing away the key, and never receiving again.

But spirituality is a matter of feeling. If you have a desire to receive, you need to correct it so that it remains under restriction and does not want to receive despite the fact that it does want to. Then this is called having made a restriction.

So by what trick, by what means, were you able to restrict it? What did you give it in return? It is not like in the corporeal world where you want to swallow something but restrain yourself. In spirituality there is no such separation. There, if I want, it means that I receive. There is no separate vessel of action and vessel of sensation where I am divided between my desire and my body that performs actions with my hands and feet.

So how can I find a solution for my desire to receive? What can I fill it with so that it can be said that it remains under a restriction? I have to give it some fulfillment called Hassadim. And beyond this fulfillment, I begin to acquire such degrees of bestowal that I can even reach receiving in order to bestow, something that is still completely incomprehensible to us.

I build between the Kelim that are completely separated from one another, such a connection that I can even receive in order to bestow. This is what is known as the levels of love.
[361108]
From the Daily Kabbalah Lesson 8/25/26, Rabash, “When a Person Knows What Is Fear of the Creator”

Related Material:
Restriction On Egoistic Desires
Restriction And The Screen
Through Restriction To Infinity

If we look a little deeper in, and thoroughly examine those who observe Torah and Mitzvot, whether they want to be given vessels of bestowal and to give in return the will to receive, the vast majority of the workers will say that they pass on this. Instead, they want to observe Torah and Mitzvot in order to receive. It follows that they have no need for vessels of bestowal. For this reason, how can they say that the Torah and Mitzvot they labor in should give them a reward for which they have no need? On the contrary, they are afraid lest they will lose the vessel of reception called “self-love” (Rabash, “What Is the Gift that a Person Asks of the Creator?”).

Rabash writes that there are people who observe the Torah and commandments as though they were “perfect” and “righteous.” Nevertheless, their practical observance says nothing about their intention, and they do not understand at all what the Creator requires of them.

Most people in the world observe the Torah and commandments only in order to receive a reward in this world or in the future world. The exception is those who wish to acquire the intention for the sake of bestowal, the screen, something that is completely impossible to achieve except through the wisdom of Kabbalah. Working for the sake of the Creator is precisely what the wisdom of Kabbalah is about. It means becoming similar to Him.

I in no way reject the observance of the Torah and commandments by those who observe them mechanically. This is called the initial, minimal degree, the spiritually inanimate level; it is where people have been taught to observe the commandments practically, but have not been taught about the intention, because their teachers do not know what it is.

The intention is the screen and reflected light, which can be acquired only after many years of great effort, while being under the influence of the surrounding light that comes to a person through studying the wisdom of Kabbalah.

We are speaking about two levels: the level of the masses, which is called the path of the ordinary person, and the path of Torah, the path of the influence of the surrounding light, through which a person acquires a screen. The first is one thing and the second is another. But for me there is no contradiction between them, nor do I oppose this. I reject nothing, there is simply Torah for those who are not yet spiritually developed and Torah for those who are already spiritually developed.

I lived in Rehovot and began searching and making efforts, as though I had returned to religion. I was looking for something internal and saw that there was nothing there. I began demanding more from those who had brought me back to religion and continued searching.

Among them was Rabbi Fischer from Holland, who told the others, “Leave him alone. There are people who need something more internal. Help him.” That is how I came to Rabbi Zilberman from Jerusalem. He quickly understood that I was one of those who needed something more. But even what I received in Jerusalem was not enough for me, so I continued searching until I found Rabash.

There are such people and there are others. You cannot say anything more than that.
[360184]
From the Daily Kabbalah Lesson 8/10/26, Rabash, “What Is the Gift that a Person Asks of the Creator?”

Related Material:
When Actions Become Commandments
Four Types of Motivation for Performing Torah and Mitzvot
On the Still Level of Kedusha

Question: You said that thought plays an active role, no action. So how can I influence my friends if both they and I know that it is a lie?

Answer: That is not the case. Many people attend the lessons you conduct, and in their eyes you are a completely righteous person, a great Kabbalist who has attained great degrees, corrections, inspiration, and righteousness. This is how they perceive you. Why?

Comment: I am not trying to appear that way.

My Response: It does not matter. You do it subconsciously; otherwise, they simply would not listen to you. After all, who are you? From the outset, you have to come to them as a perfect person. What does “perfect” mean? It means being in connection with the Creator, in awareness of His greatness, and in awareness of His goal.

Question: But if I feel this on a subconscious level, then I am already conveying to them an inspiration that is not false?

Answer: You are forgetting. You are simply playing in such a way that it seems to you as though everything is really so.

And it does not matter how you play the role. We are not talking about your starting point. Whether you are actually in such a sensation or not, whether you are aware of it or not; that doesn’t matter. Play the part in relation to the group, and in response you will receive something from the friends that you will perceive as truth. Hearing about the greatness of the Creator from the group will give you the fuel to advance in the same direction. Just hearing it. Everyone speaks about the same thing: there is nothing more important than this.

Look at the influence that mass media have on us. Why shouldn’t it work for us? Try it. This is the one thing that you must develop and do yourself. And this is what we must give to the world. Am I giving the world knowledge about the light of AB-SAG? I am giving them the greatness of the Creator. In virtual lessons, I constantly speak precisely about this.

And everything else is only so that they will have the letters from which they can form words on that same subject, the subject of the greatness of the Creator. There is nothing besides this. Everything else—the stories, ascents, descents, the lights of AB-SAG, screens—speaks only about how to hold on to the awareness of the importance of the Creator. That is all. We have no other subject; simply none. Take the article “There Is None Else Besides Him” and read it again.

Question: Perhaps we should divide into small subgroups?

Answer: It does not matter whether the group is large or small. I do not need to divide our society for this. I simply have to give everyone precisely this. That is all. What difference does it make to me whether we divide or not? Through all my actions, I must show that they are caused by inspiration from the awareness of the greatness of the Creator.
[361007]
From the Daily Kabbalah Lesson 8/16/26, Rabash, “What Is, “Return, O Israel, Unto the Lord Your God,” in the Work?”

Related Material:
How to Increase the Importance of the Creator
Involving the Group in the Play
The Importance Of The Creator

Talks about the Steps of the Ladder, Part 229

How Can We Prevent a Friend from Being in Real Danger?

It is advisable to gather the friends who are more or less connected to the matter and agree among yourselves that every half hour you check where each of the friends is. If someone has difficulty and runs away, he should immediately be brought back into the process. Two or three friends with a special ability should speak with the friend who is not in such a good state, awaken him, return him to the group, and support him.

The group is obligated to care for each and every detail within it. Therefore, it is desirable to divide a large group into subgroups of ten people, because in a large group it is difficult to notice who is present and who is not. A small group sits around one table, and then it is possible to see who is there. There must be such an agreement, a written and serious one, so that a person feels that it is binding upon him. This influences a person psychologically.

Related Material:
Talks about the Steps of the Ladder, Part 228
Talks about the Steps of the Ladder, Part 227
Talks about the Steps of the Ladder, Part 226

Question: What is satisfaction?

Answer: Satisfaction is the sensation of the Creator that a person experiences after attaining the goal. The Kli (vessel) that we acquire is a passionate longing for the Creator, the original Hisaron (deficiency) from which He created us. In other words, it is the very same need that a cow feels when it wants to feed its calf. This is the kind of Hisaron we acquire.

It is not my desire to receive in order to bestow. Rather, it is the Creator’s desire to bestow to me, a desire that I come to attain and live by. When I fill this desire, my sensation within it is called satisfaction. In fact, it is not my desire and not my sensation. I do not feel myself within it. I live within Him; I feel Him.

My “I” disappears. That is, we return to the state called Yesh (existence), while Ein (absence) disappears.

This desire is not even for the sake of bestowal; it is above that. The pleasure that governs this desire is in the Creator, as it is written: “For in Him our hearts shall rejoice.”

This is an entirely different Kli, which is fundamentally different from the Kli of creation.
[359819]
From the Daily Kabbalah Lesson 7/22/26, Rabash, “What Are “A Layperson’s Vessels,” in the Work?”

Related Material:
Incredible Pleasure
Only He Is The Joy Of My Heart
The Tastiest Creator!

In Rabash’s article “What Is the Prohibition to Teach Torah to Idol-Worshippers in the Work?” he discusses the essence of the prohibition against teaching Torah to idol worshippers. Actually, as we usually say, according to the law, there is no prohibition.

After all, we are below all the degrees of the ladder; each rung represents spiritual laws that emerged as a result of the first restriction (Tzimtzum Aleph) and descended through a chain of cause-and-effect.

All these laws essentially stem from one thing: the will to receive that exists in Malchut of the world of Ein Sof, and its decision to attain a desire to bestow like that of the one who created it. That is all there is: the law of the will to receive, which the Creator created, and the law of equivalence of form, which the created being willingly took upon itself.

These two laws are opposite to one another. The law of the will to receive is that this desire acts solely for its own benefit, for its own fulfillment. The law of equivalence of form, on the other hand, is that the will to receive must act for the purpose of fulfilling the Creator, which is called bestowal. And from the clash between these two laws arise all the other conditions, which, in essence, constitute the spiritual degrees.

Thus, a ladder came into being at its highest degree the law of equivalence of form operates, while at its lowest degree only the law of the will to receive operates. On the intermediate degrees, these two laws share their influence upon the created being.
[359637]
From the Daily Kabbalah Lesson 7/28/26, Rabash, “What Is the Prohibition to Teach Torah to Idol-Worshippers in the Work?”

Related Material:
The Basic Law Of The Spiritual World
To Grow From A Zero
Don’t Worry If You’re A Beginner – Kabbalah Is Simple!

Question: Can the desire for the Creator arise in me only during the study?

Answer: In our current state, it is only during study and through performing good deeds. This is called Torah and good deeds.

What does advancement through Torah and good deeds mean? Through the Torah, you study, and during the study you awaken the surrounding light. Good deeds are various actions that you perform, which also bring you to the surrounding light.

Love your neighbor as yourself, love for those around you, and the unity of the group—all these are actions that you perform that, at the moment, awaken the surrounding light because you are acting in order to connect with other souls for the sake of advancing toward the Creator. This is called observing the commandments.

All the means that the sages spoke about are called study and our group actions. If you ask what is more important: group actions or study, the group activity is more important because it pushes you toward study and prepares you for correct intentions. But if you simply sit and study, it may happen that the result of your work will be negative.

Everything depends on the intention, on what you are asking from the study. Your demands arise through performing the actions surrounding the study. Therefore, group work is more important than anything else.

Even if you do not study but only engage in dissemination, translations, and other work for the group, from this, correct, good desires for the Creator will come to you, and then this will be enough for you to receive an answer. Of course, it is not only this, but the preparatory work is very important.
[359886]
From the Daily Kabbalah Lesson 7/30/26, Rabash, “What Does It Mean that Oil Is Called “Good Deeds” in the Work?”

Related Material:
How Should One Use Study?
What Should One Expect from the Commandments of the Torah?
The Main Thing Is the Work in a Group

Question: How should one work during an acute realization of one’s own evil?

Answer: When I experience the awareness of evil, there are states in which I am simply unable to move, as if I were dead, “free among the dead.” I cannot do anything. It is as though I am free from the commandments, from any action that I am incapable of performing. We do not even discuss such states when a person is at the lowest point of their descent.

Likewise, when a person ascends to a higher degree, he too can lose his head. This is clear.

But in all other states, he can more or less control himself; there is a connection between his feeling and his reason. Only in these two states does feeling prevail, and a person can lose his reason, his judgment. If, however, you can function even to some degree, if you have two forces, feeling and reason, then somehow you can still begin the work.

What am I lacking at these two points: at the peak of ascent and at the bottom of despair? When feeling is at its maximum and reason is at zero, I need to add reason. Where will I get this reason? From the group. In this way, I will enlarge my vessel and will not become confused.
[361055]
From the Daily Kabbalah Lesson 8/16/26, Rabash, “What Is, “Return, O Israel, Unto the Lord Your God,” in the Work?”

Related Material:
An Effective “Laboratory Experiment”
Signs of Advancement on the Spiritual Path
Don’t Lose Your Head In The Hot Embrace Of The Light

Question: How is it possible to obtain the ability to “love your neighbor”?

Answer: It is impossible to acquire love for your neighbor without coming out of yourself. Desire is one thing. It can be directed either toward myself or toward that which is outside of me. And outside of me is the Creator. But in order not to deceive myself as if I want the Creator, I must, instead of the Creator, think about my environment, my friends.

If I can relate to them with love, it is a sign that I relate the same way to the Creator. After all, what is outside of a person’s body, whether it is the Creator or his friends, or something foreign that provides no immediate benefit, does not actually exist for him. “Does not exist” means that he does not think about it.

When do I begin to care about someone? When I see that in some case, state, in some connection, I depend on him. And if I do not depend on him, it would never even occur to me to care about him.

Do you really care about life in Australia? What is happening there? Who will be the prime minister there? You barely remember about it once a year. Why? Because you do not depend on it. But if we in Israel could receive, say, water only from Australia, imagine what the news would be talking about, what we would be thinking about all the time? Only about Australia: is everything all right there, and how can we settle everything with it.

That is, what does not relate to me is not in my field of vision at all. It is the same as well now with my friends: They are outside of my field of vision, and this is a sure sign, showing 100% that the Creator is in the same status for me.

I can imagine Him as “good who does good, bestowing to me,” and so on. That is all true, that is how He is in relation to me. But how I relate to Him, I can check only by how I relate to friends. This is the real test.

Baal HaSulam says that as a person grows, at first, he cares a little about the group, then about society, then about the country, and finally about the whole world. Based on this, it is possible to see how you relate to the Creator, because He is that, what is outside of you. This is a very simple, quick verification.
[360784]
From the Daily Kabbalah Lesson 8/24/26, Rabash, “Who Testifies to a Person”

Related Material:
What Does Love for the Neighbor Give Us?
Love For Your Neighbor
A Divine Idea

Talks about the Steps of the Ladder, Part 228

And During the Lesson, When We Are Occupied with Ourselves, How Can We Think About the Friend Sitting Next to Us?

First of all, if we are unable to think about several things simultaneously, we should not think that this would bring us less success than someone who has a quick mind. There is no connection whatsoever, nor is there any way to measure, compare, or assess who will be more successful, who will be faster, or who will find more convenient ways. That is not how these things are measured. We sit in the lesson and know that we need to think about the study. In The Study of the Ten Sefirot, we learn something new to us, something difficult and complex. We have to connect several things together and remember them. Along with this, we must think about the Creator—I, the Creator, and the actions that I perform or what I am studying, how I yearn to reach the goal, which is adhesion with the Creator at the highest degree called “final correction.”

How can we think about all this while at the same time thinking about the study? Moreover, we must think about many other things, too. In order to reach this, we need to also include the friends in our thoughts, know where they stand in relation to us, and be concerned that they receive more than we do, because we study for their sake. It is understandable that these additional thoughts about love of friends and about the path to unity, which are foreign to our nature, will distract us from engaging in the study and the wisdom. So much is demanded of us that we simply do not know what to do. If we are told simply to study, we will study. If we are told, “Do not study. Open the book and think about the Creator,” we will do that as well. But we are unable to tie all these ends together.

The solution is simply not to tie them together. We should do whatever we are capable of doing together with the study. The main thing is to study, and during the study to demand that all of this be within us. Everything else is already there inside as preparation.

Related Material:
Talks about the Steps of the Ladder, Part 227
Talks about the Steps of the Ladder, Part 226
Talks about the Steps of the Ladder, Part 225

Question from Facebook: How can we refine our thoughts and their effect on us?

Answer: It depends on the nature of the thoughts. If these thoughts are purely your own individual ones, then they will remain confined to your egoistic self, focused solely on how to provide it with maximum comfort.

If, however, thoughts arise from connecting with others, then you begin to exit yourself and sense an influence from the outside, and in this way to develop and ascend.

Therefore, refining one’s thoughts primarily means exiting oneself into connection with others. Connection with others is not the ordinary connection as we understand it in our world.

This is work in the group, which must be studied. By working in the group, you develop and perfect your thought so that you begin to feel the source of your state: the Creator.
[249839]
From KabTV’s “Answers to Questions from Facebook”

Question: At this stage, am I not allowed to imagine adhesion with the Creator as pleasure? Am I not even allowed to think about it, since this would break the intention?

Answer: No, adhesion with the Creator is pleasure. You think this way, and indeed it is so. The only thing is that it is not the pleasure you currently imagine, but pleasure on a completely different level and in a completely different sense.

However, unfortunately, at present we cannot imagine that such pleasures exist, because we are speaking about pleasures of a different nature. There are no words with which to describe the pleasure of bestowal. We are speaking not even about pleasure from bestowal, bestowal itself becomes the means for the pleasure of being similar to the Creator.
[360455]
From the Daily Kabbalah Lesson 8/16/26, Rabash, “What Is, ‘Return, O Israel, Unto the Lord Your God,’ in the Work?”

Question: Are ten souls the ten Sefirot?

Answer: Souls are not Sefirot. The people who are called souls are the people who are around me, who need the same thing I do, and who can help me in the work. Therefore, I need the group. But I can turn to the group only on the condition that I know the goal: to come to adhesion with the Creator. Then my appeal will be correct.

Otherwise, it will be harmful to me. I will start building some kind of kibbutz or collective farm that would eventually collapse because it is all egoistic. “The end of the action is in the initial thought.” First, I have to think through where I need to arrive, and only then, based on the goal, do I begin to work to unite with the other souls.

If I simply want to unite with people, for example, with one because he is strong, with another because he is intelligent, a third because he knows how to get ahead and will help me do the same, a fourth because he is wealthy, a fifth because he is calm and will calm me down, and another because he is cheerful and can amuse me, if I pursue this kind of path in uniting with people, I will not end up in the right group, the group that will help me push the heavy burden toward the goal.

Perhaps I will reach another goal, but not a spiritual one. Therefore, according to this, I should choose like-minded people who are moving in the same direction as I am.
[360147]
From the Daily Kabbalah Lesson 7/30/26, Rabash, “What Does It Mean that Oil Is Called ‘Good Deeds’ in the Work?”

Question: What is the ultimate purpose of Kabbalah?

Answer: Kabbalah itself does not have a purpose; it realizes the purpose of creation. Creation has a purpose. It has a beginning and an end, and Kabbalah helps us realize this purpose in the swiftest and most benevolent way.

The purpose of creation is the revelation of and state of complete equivalence and connection with the one and only upper force.

The entire universe, everything we can possibly imagine, is governed by one upper force. The goal of creation is for each of us to reveal this upper force to each of us, understand it correctly, draw closer to it, and use it as we wish.

Question: What is the upper force?

Answer: It is the quality of bestowal and love. Like a mother, like parents, it is something very great and benevolent.
[228697]
From KabTV’s “News with Dr. Michael Laitman,” 6/2/25

People who study Kabbalah have two vessels: the heart and the point in the heart, and also two lights: the spark of this world (Ner Dakik) and the surrounding light of the upper world. Consequently we find ourselves in a rather complex inner state: the heart is constantly “expanding,” but only to the extent necessary for the development of the point in the heart.

Therefore, sometimes we feel that we have absolutely no interest in this world, that we want nothing from it. This is not because the heart is vanishing, but because the point in the heart is striving toward its own goal and suppresses all the desires of the heart. At other times, the opposite happens: the point in the heart seems to fade, while the heart reveals an intense, almost maddening craving for the pleasures of this world.

Furthermore, there are stages of development that do not depend on us, but on the structure of each person’s soul and on the overall structure of souls, which is determined by their proximity to the Machsom [barrier].

A person must go through a state known as recognition of evil. Are the desires in my heart good or bad? If they are bad, why? I feel pleasure in them, so why are they bad? They are bad because they are opposite to the desire of the point in the heart, and I strive toward it because there, perhaps, I will feel that I can experience greater pleasure.

We go through different states, rising, falling, and so on. Therefore, on the one hand, it seems to us that we should advance toward greater attainment of the Creator, toward the Machsom. On the other hand, we enter even greater darkness.

We should strive more earnestly toward spirituality, but at the same time we have many periods when we are drawn only toward corporeality. A person goes through these states over a long period of time until one eventually reaches the point where spirituality becomes the most important thing for them, and they see everything corporeal through spirituality.

This means that a person acts in this world only in order to attain spirituality. One lives, works, and does everything that is necessary, but only for this purpose. This goal draws them so strongly that it transforms their entire existence, but it does not annul their ordinary life.

Rav Baruch Ashlag (Rabash) writes that if a person uses everything that comes to him in order to connect with spirituality, with everything that comes to him through the actions of this world—then, eventually, this brings him to a state in which he strives toward spirituality with all his strength.

And since this world has already served him to build a strong desire for spirituality, he no longer needs it. Then he is granted entry into the spiritual world. At the same time, he remains in our world, but that fact no longer matters.
[359673]
From the Daily Kabbalah Lesson 7/17/26, Rabash, “Who Needs to Know that a Person Withstood the Test?”

Related Material:
Spirituality is the Unity of Three Factors
The Separation Between Body and Soul
Observe the Point in the Heart

Talks about the Steps of the Ladder, Part 227

How Can We Be Connected with the Friends and Engage in the Dissemination of the Wisdom of Kabbalah If We Are “Locked” on the Creator All the Time?

One necessitates the existence of the other. We discover that, as we were created, we will not succeed on our own in renewing our connection with the Creator or increasing it in any way. If we sit at home, we will very quickly discover how empty we have become of thoughts. If we come to the group, despite thoughts such as, “Why did I come to a place where there are another hundred people around me? It would have been better to stay at home,” we begin to work. We enter a whirlpool of thoughts, whether foreign or good, and jump into it. This is of utmost benefit.

For example, at times one experiences a good Sabbath. The work is good, many things are discussed in the group, and a special connection is formed. The result of such a Sabbath is a feeling of heaviness. Why? This is due to new desires arriving with no corresponding forces as of yet, but the coarseness increases and the left line begins to rise. It is not yet truly the left line, but nevertheless the appearance of a new desire. Then we feel heaviness, pressure, and the sense of upliftment disappears. After a day or two, if we nevertheless return to the society despite the feeling of heaviness, and we remain constantly within some kind of process, we begin to attain something more mature. That same desire which we felt after the Sabbath as heaviness, making it difficult for us to move forward, becomes connected through study to some illumination, and a kind of new mind and heart begin to form within us.

After several days of study, we feel that precisely in those secondary desires and discernments, which we previously experienced as heaviness and flavorlessness, there emerge new discernments, knowledge, and the acquisition of a certain experience. Eventually we come to a feeling of enjoyment after having experienced both a descent and an ascent. This is called “a new day has passed.” That day could last a week or a month, it does not matter.

Question: Is a state when a person receives something while in a state of descent called “punishment”? It is a state in which nothing changes. How is this to be understood?

Answer: You are asking about a state where a person does not experience an alternation between states of ascents and falls for a long time.

That fact that he does not receive descents is the punishment. “Does not sin” means that he does not receive additional parts of Adam HaRishon after the transgression.

In other words, he is not brought to a point where he can correct something. This is punishment, for he is not given bad states.

Punishment is not that he is brought into bad states, but that he is not given bad states.
[360975]
From the Daily Kabbalah Lesson 8/25/26, Rabash, “When a Person Knows What Is Fear of the Creator”

Comment: Everything we read every day sounds like the same text.

My Response: It is written, “Israel’s prayers have been exhausted,” “David’s prayers have come to an end.” There is no more strength! This stems either from great despair or from a desire for greater adhesion.

Comment: To one degree or another, it all seems the same. We talk about the same thing all the time.

My Response: You see, I have been listening to this for 25 years. I have been talking about it for 20 years, and every time I find something new. You are also being renewed. Nothing changes from the outside. You change; you discern something new. That is what we are talking about.

Otherwise, what else can we talk about when everything can be summed up in one line: “Taste and see that the Creator is good.” There is nothing more to add!
[359771]
From the Daily Kabbalah Lesson 7/30/26, Rabash, “What Does It Mean that Oil Is Called ‘Good Deeds’ in the Work?”

What are the categories of above knowledge, within knowledge, and below knowledge? We are implanted with the desire to receive, into which we receive for ourselves. In accordance with this, as it is said, “a judge has nothing but what his eyes see.” I act according to my nature, my reason, and my knowledge.

This is called acting in accordance with knowledge. Knowledge and reason are the light of Hochma (wisdom) or some of its illumination, which spreads in the Kelim (vessels) of reception. As the light spreads into these Kelim, I receive knowledge about my state.

Moreover, from this I derive the pleasure itself and the awareness of this enjoyment. This is what is called “in the mind and in the heart.” Simple reception within the mind and in the heart is known as a person’s knowledge (Daat).

Why do they say “his knowledge”? Because this is the highest form of reception. This is man’s awareness, “the person within the person,”  where I operate according to my own Kelim and what I receive is what I have. I feel it, see it, understand it, and rely on it. This is the nature of the “stony heart,” the nature of our matter, the desire to receive.

I can be in connection with the Creator and rise above my “I,” only if I acquire the Kelim of Binah. As we study, the worlds of BYA (Beria, Yetzira, and Assiya) are parts of GE(Galgalta and Enaim) that fell into AHP (Awzen, Hotem, Peh) after the transgression. Within these broken parts of GE that fell into AHP, light can spread, but not in AHP itself, inside which they are located.

Imagine dough containing chocolate chips. Suppose the chocolate chips are the parts of GE inside the dough itself, which is called AHP. Light can spread only inside these fragments of GE, and if they are correctly organized among themselves, they collectively form the system of the worlds of BYA is built.

The worlds of BYA are GE  situated inside the mass of AHP. But these GE are connected among themselves, and not connected to the mass of AHP itself. They have protection from AHP so that it does not hinder them.

Adam HaRishon, according to his nature, is AHP; unless he receives GE within himself, he has no connection with the Creator. The Creator is perceived and light spreads only in GE. Light cannot spread in the vessels of reception.

Therefore, a person who works not that “lump of dough” known as AHP, but rather within the GE embedded within it as a result of the transgression of Adam HaRishon, is said to be working in faith above knowledge (above his own knowledge, understanding, and desire). This is because his knowledge, reason, and desires are the “dough” and not the chocolate chips within it.

Why “in faith”? Because these are parts of Binah, GE, vessels of bestowal. “Above knowledge” means that he suppresses and steps over AHP, makes a restriction upon it, and effectively transfers himself, his sensation and heart, into these GE, where he dwells. This is what is meant by working in faith above knowledge.

What can help a person in such work? Love and awe. They help him hold on to the vessels of bestowal rather than succumbing to the vessels of reception, for AHP exerts a powerful pull on him.
[360970]
From the Daily Kabbalah Lesson 8/25/26, Rabash, “When a Person Knows What Is Fear of the Creator”

Question: Why should the group supply me with a good mood?

Answer: Parallel to the greatness of the Creator, you must receive an uplifted spirit from the group. Without an uplifted mood, greatness is not greatness.

One could say that where the Creator is hidden, the group must perform His function. In other words, the Creator has hidden Himself, but in His place, He has given you the group. Why? Because you cannot connect with Him except for the sake of bestowal. But with the group you can play however you wish. Yet true play can also be only for the sake of bestowal. That is, in this world, in your egoistic state, you have the opportunity to perform spiritual work.

The problem with our group is that we do not concern ourselves with building the group. One must begin with this.

If I want the group to influence me and build me, then I must ensure that it is strong, that it possess the correct intention, that it operates on the right “frequency,” that it maintains an uplifted mood, and that it embodies everything that I wish to receive from it.

For it to possess these qualities, I must provide them to it. Where can I get what I give to it? Anyone can provide this! Anyone can do it, provided it is not for oneself, but for someone else.

It is just like during a lecture. You arrive, and your students think: “What a righteous one! How corrected he is!” Why? Because you pour out upon them everything that you have read and even what you haven’t. You work on their desire to receive, and give them a level of upliftment that you do not possess yourself.

Sometimes you come depressed, but you begin to speak, and you ignite yourself. You see that when you want to give to the group, your own state does not matter.

You can uplift people, truly inspire them, with your words, even those that might not seem to come straight from the heart. A person listening to you will think that this came to him from above, directly from the prophet Elijah. You must do the same thing deliberately and intentionally with your group, so that it becomes mutual.

You cannot imagine what forces you will be able to receive! You will not be able to sleep! It will be like those first days when you encountered the idea of Kabbalah. There are such days of ascent on the holidays of Sukkot or Passover when that uplifted spirit stays with you around the clock. You will see that this is how you will live.

Whether you want it to or not, your friends will act upon you in this way. However, the problem is that they do not yet wish to influence you. They do not yet understand that this is the crucial point.

You will feel that you are living and “burning” every moment. Where does come from within you and in what form? A whole group is sitting there and working, and you are with them for hours. When you are outside looking in, you often hear that this is important, that this is something special, and you yourself “catch fire.” What else is there to stir such excitement? This is what spirituality is about. 
[360966]
From the Daily Kabbalah Lesson 8/24/26, Rabash, “Who Testifies to a Person”