Torah is the force that corrects and fills a person. Torah is the light that comes as the light of correction and fulfillment of the Kelim. A person performs the preparation called a commandment, and the light that consequently fills one is called Torah.

The Creator gives a person the strength to correct oneself to the extent that one reveals the need to receive this strength specifically from the Creator. This is called the “raising of MAN.”

Raising MAN is a combination of conditions, inner definitions, sensations, and experience. All of this together is called a “Reshimo,” which prompts the upper one to help the lower one.

We cannot say that the upper one does not want this, but He is on a higher degree, and if a person has a desire to awaken this higher degree, it means that he can become part of that degree. This is the meaning of a request.

In truth, it is not simply a request, but the Kli (vessel) becoming equivalent to that of the upper one. Then the upper one fills the person’s Kli, and by receiving this fulfillment, one becomes similar to the upper one. This means that one has risen to the degree of the Creator.
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From the Daily Kabbalah Lesson 9/2/26, Rabash, “What Is ‘The Concealed Things Belong to the Lord, and the Revealed Things Belong to Us,’ in the Work?”

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Question: What does “the Torah is barren” mean?

Answer: If the Creator created the Torah as a spice for the desire to receive, but it is not corrected with the help of the Torah, then it produces no results.

Such a state is called “the barrenness of the Torah.” All the results produced by the Torah are first of all correction and afterward fulfillment.

This is precisely what The Book of Zohar states: those who do not wish to engage in the wisdom of Kabbalah make the Torah barren. They simply do not use the Torah as a force that corrects the desire to receive.

The Torah is both fulfillments and holy names that are revealed in the intention for the sake of bestowal. But we are not speaking about that yet, since these are already more advanced degrees. Initially, when you first encounter the true Torah, it acts precisely as a force of correction.

If you do not accept it in this form, then all your engagement around it is not called Torah.
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From the Daily Kabbalah Lesson 8/30/26, Rabash, “What Is ‘He Who Is Without Sons,’ in the Work?”

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The writing says, “Return, O Israel, unto the Lord your God, for you have failed in your iniquity. Take with you words and return to the Lord. Say unto Him: ‘Remove all iniquity and take good, and we will pay with the fruit of our lips’” (Rabash, “What Is, ‘Return, O Israel, Unto the Lord Your God,’ in the Work?”).

What does “Return, O Israel, unto the Lord your God” mean in spiritual work? It refers to an instruction that is, in essence, the original goal that must be realized throughout the entire path, so that a person reaches his root and becomes completely realized in it: “unto the Lord your God.”

What does “unto the Lord your God” mean? It means that all of a person’s qualities come to equivalence of form with the qualities of the Creator. This is called return, repentance: “Return, O Israel.”

In Hebrew, the word “Israel” can be understood as Yashar-El,  straight to God. Therefore, one who is called “Israel” must reach a state in which he returns each of the desires that constitute his soul to the Creator, that is, he acquires a screen and works with that desire with the intention to bestow.

A person already possesses all these desires. Gradually, by acquiring a screen, the intention to bestow, he returns them to the form that belongs to the Creator.

This is what it means that he returns until he reaches “the Lord your God,” thereby acquiring the same form, the same image, the same abilities, and the same attainment that the Creator reveals to him. They become, as it were, partners existing on the same level, like Zeir Anpin and Nukva of the world of Atzilut, which are on the same level in continuous face-to-face adhesion. This is the purpose of correction.

Then, after correcting this entire soul, these receiving vessels that he possesses, a person rises into the first three Sefirot (GAR). What does this mean?

A person rises above his body, which has already been corrected, and begins to attain the Creator’s thoughts, His desires and intentions that preceded the Creator’s attitude toward him, that is, preceded his creation by the Creator. These are called the “three upper Sefirot,” and the lights revealed in the vessels of the three upper Sefirot are called the “secrets of the Torah.” On the other hand, all the lights revealed in a person’s corrected vessels are called the “flavors of the Torah.”

In spiritually, “man” (Adam) is the Partzuf MA, meaning the lower seven Sefirot (ZAT), in other words, Zeir Anpin and Nukva together. And the ones above ZAT, the three upper Sefirot: Keter, Hochma, and Bina, and the lights revealed within them are the secrets of the Torah.

The lights revealed in the seven lower Sefirot are called the flavors of the Torah.

Therefore, until a person has attained return to the Creator with his entire soul and all his might, that is, until he has corrected all his vessels and filled them with all the lights so that all the flavors are revealed, he is forbidden to touch the secrets of the Torah. They are above him; this is a higher degree.

It is written that they should be concealed rather than revealed. Only one who has “filled his belly with Talmud and laws,” meaning with the flavors of the Torah, and has risen to a higher degree, comes to study the three upper Sefirot, the secrets of the Torah, which are called the foundations of receiving, the roots of the receiver.

Therefore, while a person is undergoing corrections on the way to the end of correction, the reward for revealing the flavors of the Torah is very great. But the reward for concealing the secrets of the Torah is also very great, because a person does not fail along the way: He conceals the part whose time has not yet come and reveals the part that he is capable of correcting.

Those who have already completed the entire part of the flavors of the Torah move on to the part of the secrets of the Torah, which is referred to as “at the age of over forty.”

This occurs according to special, known laws, when a person has already acquired the entire Masach, all the qualities of Bina above his desire to receive, above Malchut, and has thereby truly corrected the entire Malchut with the intention to bestow.

Then he reaches what is called “middle age” [literally, “stable age”], meaning that he stands at his full height, having filled all his vessels with receiving in order to bestow. From “forty years” onward, he begins to rise toward the secrets of the Torah, truly meriting the Lights of the three upper Sefirot and attaining the Creator’s intentions.

Before that, the purpose of our efforts is unknown to us. We cannot understand, attain, or clarify what the Creator’s intentions toward creation are for ourselves.

In order to formulate this somehow, we say that His desire is to do good to His creations; that He created them in order to delight them; that He had a desire to reveal Himself, to dwell within the lower ones, and that He created them in order to fill them, as if to enter into them and reveal Himself within them.

Even our Kelim (vessels) understand that these answers do not satisfy us. These answers will become genuine answers only in the Lights of the three upper Sefirot. However, the very fact that we are able to ask these questions already tell us that one day we will receive the answer.

After all, all questions arise from empty Kelim, which were created by the light, the fulfillment that preceded the Kli. And, of course, this fulfillment will eventually fill the Kli. Therefore, at some stage, our questions will be filled with answers, with lights.

Thus, the instruction “Return, O Israel, unto the Lord your God” must be fulfilled in every person.
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From the Daily Kabbalah Lesson 8/16/26, Rabash, “What Is, ‘Return, O Israel, Unto the Lord Your God,’ in the Work?”

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After the destruction of the Second Temple, a few people remained, such as Rabbi Shimon, who began writing books and advising the nation on what they should do. They directed this nation that had disconnected from its spiritual level to adhere to a system based on physical actions corresponding to spiritual ones.

Previously, everyone prayed with a prayer of the heart; now,  a prayer book was written for them. Many things that did not exist before were now defined by instructions on how to act at the material level. It was necessary to define the boundaries of the “animal,” which no longer sensed the limits set by the spiritual world and was seeking its own enclosure—to provide a framework for its existence. This was done through the book Shulchan Aruch and other texts.

Thus, the situation that persisted for millennia can be described as the lesser evil. A person existing on the material level, who has no contact with spirituality and no perception of the surrounding light, naturally believes that nothing else is possible.

He thinks that by observing the Torah and the commandments, he is doing everything possible. Indeed, in a way, he is doing everything possible. He has no sense that any further correction is possible. Correction of what if the point in the heart has not yet manifested itself?

That is why some have one Torah and others have another. For some it is external, for others it is internal. When we speak about the inner part of the Torah, we are talking about why a person needs the Torah in the first place: either for internal correction, which is triggered by a point in the heart, or for external correction, which is prompted by the desire to know what to do with one’s hands and feet, and what words to say.

For example, you have a book about slander. Let us take just one stipulation: “Love your neighbor as yourself,” and suddenly you need all these books and encyclopedias to know exactly what can be said in connection with this and what cannot.

The law, however, states one thing: “Love your neighbor as yourself.” Make an effort to do this, that is all. What books could we be talking about? However, when moving from inner work to outer work, you must give each thing an external definition so that you know which forms of its manifestation are prohibited, then the amendments begin to multiply. Internally, there is only one law: the law of adhesion, of similarity of form.
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From the Daily Kabbalah Lesson 8/12/26, Rabash, “One Should Always Sell Everything He Has and Marry a Wise Disciple’s Daughter”

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Question: What does it mean to engage in Torah and commandments?

Answer: Engaging in Torah and commandments (Mitzvot) with the help of the reforming light means doing everything described by Kabbalists who have attained Lishma. They advise us which actions can help us attain Lishma. For the time being, we call these actions Torah and commandments.

Lishma is the work with Masachim (screens) for the sake of bestowing upon the Creator, for the sake of His Name. Once I enter into work with Masachim, it becomes clear to me what Torah and commandments are. I already know which actions I can perform in my desire to receive that bring me closer to the Creator, that is, increase my intention to bestow. Then these actions are called commandments.

By correcting my desire to receive through the intention to bestow, I fill it with the light called Torah.

And now, while I am below the Machsom (barrier), my intention, although not yet very clear, is directed toward my desire to reach the beginning of true spiritual work, a genuine relation with the Creator, to bestow upon Him, to cross the Machsom, and acquire a Masach. I do not yet know exactly what this means, but I can somehow imagine it. Therefore, if I perform any action that the Kabbalists advise me to perform, this is called Torah and commandments.

And the actions that I perform with my body (with my feet, hands, or various objects) are the ones we must do within the framework of our corporeal world. They have nothing to do with spiritual work whatsoever. Therefore, I keep saying that they do not advance a person toward the Creator. They merely keep a person within the framework of the inanimate spiritual level (Domem de Kedusha).
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From the Daily Kabbalah Lesson 7/16/26, Rabash, “What Should One Do If He Was Born With Bad Qualities?”

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1. A person is a new Kli, called the soul, which can be formed within us through study when the illumination that comes returns one to the source. That is, it builds the sixth sense within us, the desire for the Creator with the intention of bringing Him contentment through a screen.

There is no place here for the desires of other animalistic passions, upon which a screen cannot be built, regardless of what calculations one might make regarding their use. All this does not belong to the work of the Creator.

Therefore there are two opposite forms of Torah. One Torah teaches how to exist in this world, below the Machsom. This is called the general Torah, through which the masses are taught how to live better, how to be a good Jew, that is, what is commonly called being religious. Accordingly, one is taught to govern one’s qualities, to be kind and decent, to love the created beings, to guard one’s speech, and so on.

I do not reject this in any way. Those who have not yet crossed the Machsom and who do not yet have the intention to cross it, should indeed observe this. Such is the Torah for the masses, which prepares them to pass on to the individual Torah.

The individual Torah is intended for one who wishes to develop individually, that is, for a human being (“You are called ‘man’…”) above the Machsom, one who already possesses a new Kli.

The desire for the Creator is called a new desire, a new Kli with the intention for the sake of bestowal. Within it various disturbances that are directed against the Creator are awakened, called Klipot. Then all of one’s connection and all of one’s work are directed solely toward the Creator. And whatever is directed toward the Creator is called spiritual, and is called “man” (Adam).
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From the Daily Kabbalah Lesson 7/16/26, Rabash, “What Should One Do If He Was Born with Bad Qualities?”

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Question: It is said: “I created the evil inclination and created the Torah as a spice for it.” The evil inclination is creation. What then does “created the Torah” mean?

Answer: You are asking: “We learn that the Creator created the evil inclination and also created the Torah; in that case, what does the creation of the Torah mean?

On the other hand, it is written that the Creator produced the light and created the darkness. Creation (Beria) means separation (“Bar“) from a level referring to darkness. If the Creator created darkness, then why is the same word used regarding the Torah—”created the Torah as a spice”?

The expression “created the Torah as a spice” implies the Torah, not in its direct meaning, but as a spice, for this is the correction contained within the desire to receive. There is light, and there is an action performed by the light inside the desire to receive. The meaning is that the light acts inside this desire, changing the desire to receive into the intention for the sake of bestowal. Then the result of the action of receiving for the sake of bestowal is such that the action itself becomes similar to the light.

Thus, the discussion is not simply about the Torah, but about its action inside the desire to receive. Therefore, the Torah is also called created, for this is something new.

Why new? Given that the light itself is pleasure, it created the desire to receive pleasure. But since the light is also a desire to bestow, it awakens a sensation of shame inside the desire to receive.

First the Creator treats me to delicacies, and subsequently, entirely unconnected to the first, shows that it is precisely He who prepared everything for me and did so for my own good. He stirs within me feelings of shame, awkwardness, and reactions of this kind. This in itself constitures creation.

I have stated many times that shame itself is a creation and the result of the action of the light. This is what is called “created the Torah as a spice,” since with its help the desire to receive undergoes correction, which is what is called “spice.”
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From the Daily Kabbalah Lesson 7/14/26, Rabash, “What It Means that ‘Law and Ordinance’ Is the Name of the Creator in the Work”

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Question: Why does Rabash use words that are familiar to us in his articles?

Answer: Rabash cannot use other, unfamiliar words. It is not his fault that you get confused. The entire Torah consists of the names of the Creator. The light is clothed in the Kli (vessel), and the Kli receives perceptions from it regarding what He does and what properties He has.

For example, what does it mean: “As He is merciful, so should you be merciful”? As I improve my quality of mercy, I will feel that He is also merciful. This means that I have attained knowledge, the revelation of the holy name “merciful one.”

Thus, the entire Torah is the names of the Creator. The lights clothe themselves in me and give me a sense of who the Creator is because the Creator is the totality of light, while I receive this totality of light in portions according to the measure of my correction. As a result, once I have received the entire Torah, I thus feel the Creator. In the totality of all the lights, I fully feel Him. This is the essence of the commandments, the Torah, and the Creator. And the one who reveals them is called Israel.

The only that is said: “The whole Torah is the names of the Creator.” In other words, only about this is it written in all the holy books. Holy books are those written beyond the Machsom, which means “holy,” and refers to being separated from this world.

If you read the Torah as a novel that tells you what happened between men, women, and children, who went where, who killed whom, and what was done to them for it, that is your problem. We must read the Torah as the names of the Creator.

I was asked on the Internet today: “But it says that every week you have to read a weekly chapter from the Pentateuch with RASHI’s commentary: read the weekly chapter twice, and the commentary once.” By the way, there are many more in-depth commentaries, and you can include them. They are all written by great Kabbalists.

So what should I do, read or not read? I replied that there is a strict prohibition in the Torah: “You shall not make a graven image.” That is, do not imagine something material instead of spiritual. If you are imagining a historical novel as you read a weekly chapter, do not read it.

This is the strictest prohibition in the Torah because it makes it impossible to achieve spirituality. And do not worry. By violating it, you are not doing anything wrong or harming the Creator or the world. However, at the same time, you remain the “animal” that you are today. Therefore we must treat the Torah as the true names of the Creator, and then it will lead you to the goal.

Moses wrote the Torah in this language because he could not find another language. In all other languages—Haggadah, Midrash, Halacha, Kabbalah—it is much more difficult to express all the points and details he wanted to describe. This is almost impossible in other languages. That is why he chose this language, the language in which all stories are written.

Comment: There is a contradiction here. After all, we still keep the commandments and do everything necessary.

My Response: You are on Earth in an earthly body, therefore you fulfill the commandments: you apply Tefillin, Tallit, make a blessing, eat Kosher food, etc. If you were not in the body, you would not have the opportunity to perform these actions. But these are not the actions by which you attain the holy names. You attain the holy names by correcting desire, by putting a screen on it, and by receiving light into it. The light that reveals itself in the corrected desire is called the holy name.
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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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And they turned and went up to the mountain, and they came to the valley of Eshkol and spied it out. And they took some of the fruit of the land in their hand[s] and brought it down to us, brought us back word, and said, “The land the Lord, our God, is giving us is good.” But you did not want to go up, and you rebelled against the commandment of the Lord, your God (The Torah, Deuteronomy, 1:24-1:26).

Entering the land means changing one’s intention. Everything outside the land of Israel represents a desire with which you work for your own sake while standing outside its boundaries. Everything within the land of Israel represents a desire with which you work not for yourself, but for others.

You murmured in your tents and said, “Because the Lord hates us, He took us out of the land of Egypt, to deliver us into the hand[s] of the Amorites to exterminate us.” Where shall we go up? (The Torah, Deuteronomy), 1:27-1:28).

When we study Kabbalah, we feel that we must rise to the quality of bestowal now, come out of ourselves, shed our egoistic skin, and belong to the surrounding space, to the world.

But what must we do with ourselves in order to feel such a state?! We do not understand it! That is the problem! The children of Israel, those who wish to attain the spiritual degree, must pass through precisely this stage.

Moreover, they are ready for it, since they have reached the level of Bina, and now they must rise from it to Keter, and begin transforming their egoism into “receiving for the sake of bestowal”.

They acquired the level of “bestowal for the sake of bestowal” during the forty years of wandering in the desert, and now they must enter the state called “the land of Israel,” “receiving for the sake of bestowal,” meaning to completely change their attitude toward themselves and toward the surrounding world.

What is to be done? A problem arises. Therefore the people stand and complain. In other words, all the qualities within a person resist it because they do not know how to ascend to the degree that lies ahead.

The state of “bestowal for the sake of bestowal” is different. I do not actually bestow anything to anyone, nor do I work against my nature. I simply come out of it, and rise above my egoistic levels.

I am driven to this by the suffering I experience along the way because the greater the suffering, the fewer the desires. If I suffer from something, I move away from it, and stop dealing with it. My egoism helps me rid myself of it; it itself pushes me toward the quality of Bina: “What does it cost you to give up your desires? The less you want, the fewer problems you have.”

I completely annul myself, stop using my desire, Malchut, and rise above it in every respect. This is the quality of Bina, when practically I want nothing, and I elevate myself from Malchut to Bina.

But when I approach the land of Israel, an inversion takes place. I must perceive everything around me in a completely different way.

Now, from the quality of Bina, I must descend once again into Malchut, into my egoistic desires, and with their help take everything possible from the world in order to pass it on to others, transforming these desires into goodness for them.

I have this ability, I was born this way, and I exert my utmost effort to carry out this action. I use immense egoism, and employ all my skill in order to “break open the bank,” and give it to others.

How can I activate my egoism, my enormous desires and capabilities, in order to bestow to others, when in fact I wanted to take all of it from them? Here I am dealing with the inverse use of my evil, and I convert it into good, while I absolutely do not understand or feel either the reward, the likelihood of success, or the result of the action.

The entire “people” are the desires of a person that ascends to a new degree. Therefore it is natural that all one’s desires rebel as the person stands before entering that degree.

While in an egoistic state, they longed to reach the promised land because it seemed good to them. After all, when I work with my egoism, it is clear to me what needs to be done.

But here I pass through stages of complete detachment from my egoism, and now I must bring it back again in order to work for others. But for whom? For the most repulsive, most hated people (desires), that is, seemingly to my own detriment.

Yet until I attain the level of Bina, it is impossible to understand this. This is exactly what the spies teach the people.
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From KabTV’s “The Secrets of the Eternal Book”

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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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