In Which Kli Does the Light Clothe?

1.02Question: During an ascent, the inner light clothes in a person. During a descent, there is no inner light. Is surrounding light present in the external Kli instead?

Answer: The question is, in which Kli does the light clothe itself? If we are speaking about the preparation period, we have a person who has a desire to receive for their own sake, and who must gradually analyze, attain, and distinguish various layers, nuances, and shades within it. Among all their desires, is there one in which the light can clothe?

Question: I have a desire to receive that has no screen, and from above, through the Machsom, the surrounding light shines upon me. When I acquire a screen, this light will clothe within me, and then should all my work be on the screen, so that the reflected light will clothe in me?

Answer: That is not the case. Naturally, I think about wanting  to attain Him, and I yearn for Him, but the correction does not take place according to this. Of course, I aspire to the light so that it will fill me; however, the correction takes place when this light is absent, when it departs. Do I fill myself, in its place, with the light of faith?

The light of faith shines not simply from the surrounding light, but from the fact that my attitude toward the Creator is related not to how much I receive from Him, but to what my attitude toward Him is, to the measure in which I aspire to Him.
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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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Sprouts of Bestowal Above the Field of Egoism

938.07“And a certain man found him, and behold, he was wandering in the field. And the man asked him, saying, ‘What are you seeking?’ And he said, ‘I seek my brothers. Tell me, I pray you, where they are feeding the flock?’

A man “wandering in the field” refers to a place from which the crop of the field to sustain the world should spring (Rabash, “Love of Friends – 1“).

The Torah is the teaching, the method, that explains the entire process we must go through, from here until the end of correction. So where do we begin building the spiritual vessel and entering the spiritual world?

Here it speaks about Joseph, who gathers (Osef) all the previous qualities of his brothers, and through this discovers that he is in Egypt, that is, within the evil inclination.

I feel that I am opposite to the spiritual world and unworthy of it. Moreover, I have no desire whatsoever to enter it, this is what my inner qualities “tell” me. This realization must come. But on the other hand, we already know that if we break down the barriers between us and unite, then within our unity we will immediately begin to feel the spiritual world.

Thus, the Torah explains to us the process of developing our common vessel, which at this stage is called Joseph. He is “wandering in the field,” not knowing how to reach spirituality. Before him lies an empty expanse, and he does not know which way to go.

And the works of the field are plowing, sowing, and reaping. It is said about that: “They that sow in tears shall reap in joy,” and this is called “a field which the Lord has blessed.”

A person must be ready for the plowing, the sowing, and the reaping, that is, for working with his desire. For desire (Ratzon) is the land (Eretz), or that very field, which must be plowed and sown with the seeds of bestowal, Bina, so that Bina may enter Malchut. There it begins to grow by means of Malchut’s desire, producing sprouts, the harvest that we will later reap.

Thus, the person called Israel, one who is directed straight to the Creator, enters Egypt and discovers a great egoistic desire within himself. It is precisely then, when he sees that this desire rules over him, that he exerts himself toward unity and, through prayer and a cry for help, escapes from Pharaoh.

Why is this descent into egoism necessary? It is o that we may come out of it. Just as we place seeds into the earth so that, through the earth, they may sprout and blossom. It is thanks to the earth, meaning the egoistic desire, that the tiny seed of bestowal, the altruistic desire, begins to grow. It emerges precisely from the earth.

When the spark of bestowal, the point in the heart, awakens within us, it brings us to the wisdom of Kabbalah. We begin to study, we join a group, and suddenly discover how bad everything is, how many obstacles arise along the way. The evil grows stronger and stronger until we are completely submerged in it. Then, with our last ounce of strength, we struggle to overcome it and escape. And we flee, taking with us the great desire to receive that we acquired in Egypt.

This is how the seed of bestowal sprouts: We rise above the earth, taking the corrupted desires with us, and then begin to correct them.

This process is accompanied by joy and sorrow, by the hardening of the heart, failures, and difficulties. Yet it is precisely through despair that we draw near to the exodus. And that exodus is found in unity. No one comes out alone, only together.
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From the International Kabbalah Congress 2/24/12, “Arava,” Lesson 3

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Contradiction Prior to the Final Correction

232.09There is a contradiction between the desire to receive and the desire to bestow, and therefore, we are always in a state of uncertainty and lack of understanding. Baal HaSulam writes that every spiritual state contains two opposites within it; that is, contradiction is inherent in its very nature.

He explains what the real problem within us actually is. As long as we exist simply in the still, vegetative, or animate desire to receive, which is our nature, there is no problem, and everything is in order.

There are the four phases of the expansion of the direct light: the root phase (Shoresh), the first phase (Aleph), the second phase (Bet), and the third phase (Gimel). But as soon as the fourth phase (Behina Dalet) begins, problems immediately arise, and the restriction (Tzimtzum) takes place.

Before the fourth phase, there is no restriction because everything is governed from above. I have no desires of my own. The Creator gives me thoughts, impulses, desires, fears, anxieties, and hormones. And I, like a puppet, merely carry out everything that He gives me. There are no problems or contradictions here. I am the desire to receive, the Creator governs me from above, and that is all.

But when the point in the heart awakens within the desire to receive, it is already a messenger from that world, from beyond the Machsom, from the desire to bestow. Then a rupture occurs within a person, and a problem arises: two opposite natures coexist within him—the spiritual nature and the corporeal nature. The inner tension within a person grows, and he begins to feel like they are exploding or losing their mind. They cannot coexist together. This is why we are so unhappy.

One must understand that there is no choice. At a certain point, the Creator implanted both the desire to receive and the desire to bestow within us, as well as within all of humanity. We will remain in this inner division until we “join” the two together—that is, until the desire to receive acquires the intention to bestow as its second, spiritual nature.

We are obligated to reach spirituality. We are simply not asked whether we want to. We will remain in this inner fracture until we transform our desire to receive into a desire to bestow. Then these two forms of nature—the spiritual and the corporeal—will once again become as one. Only then will we attain a sensation of peace.

Until the end of correction (Gmar Tikkun) however, this contradiction will continue to exist within us.
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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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Does All Spirituality Grow from the Small Spark?

All spirituality grows from this calculation, from that small spark. Through study, the spark receives the grace of Kedusha, and then we develop and nurture it. Initially, we certainly have no understanding of what spirituality is and no real desire for spirituality. Rather, from what enters us through the grace of holiness—called Lishma—we begin to want to be in order to bestow. This attitude begins to form within us, which is truly something miraculous: within the will to receive, sparks of bestowal begin to emerge.

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Daily Kabbalah Lesson – 7/15/26

Preparation to the Lesson

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1st part of the Lesson — Writings of Rabash, Article 24 “What Is ‘Do Not Slight the Blessing of a Layperson’ in the Work?” (1989) (7.4.2002)

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2nd part of the Lesson — Writings of Baal HaSulam, “Preface to the Wisdom” (5.31.2001)

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Audio Version Of The Blog – 7/14/26

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The Spectrum of Our Possibilities

49.01Question: Why do we agree that some people engage in inner actions while others engage only in external ones?

Answer: Why should we agree or disagree with it? In spirituality, there is no such concept as agreeing or disagreeing. In spirituality, there is only the definition of the state in which I exist.

If a particular light comes to me and sustains me on a certain degree, then I am a “thief.” If a greater light comes to me, I become a “robber.” And if an even greater light comes, I become a “righteous person.” Everything depends on the measure of the light descending upon me.

You may lament, “Oh, I’m a robber!”, it will not help you at all because a state is a state. You can only give it a name; you cannot change it. If you want to deceive yourself, put the label “righteous” on it. It will not help, though perhaps it will make you feel differently.

“Why don’t we oppose this? Why do we agree with it?” I am speaking about the state itself, not about how I should react to it. Whether I want it or not, whether I agree or disagree, this is my state. This is how it happens: A person who begins to engage in the inner part almost completely neglects the external part.

Conversely, there are people who studied Kabbalah in the correct way and, as a result, neglected the practical commandments. Later, having forgotten what true study is and returned to some pseudo-system, they begin observing the commandments and become good Orthodox Jews. I see all these changes, the entire spectrum of possibilities.

Thus, I am describing a phenomenon without judging whether it is good or bad. You cannot say that when a lion devours its prey, it is doing something wrong. That is its nature, which dictates its actions. It is the same with us: every step we take at every given moment is dictated by our nature.

This has been known for many generations. There are many stories dating back three or four hundred years. For example, someone looked through a window and saw a Kabbalist lighting a candle at a time when it was forbidden. I do not think these stories are false or that they were invented by opponents of Kabbalah. I am saying seriously that such phenomena are well known. I have seen them and experienced them myself.

Why is this so? We will speak about that later. There is a reason for it and an intention from above. First of all, everything that happens is done from above. As for how we should relate to it, how we should behave, whether by adapting ourselves or by overcoming it, we will discuss that separately. But the phenomenon itself exists. This is not the army where you can simply say, “No, that’s impossible!” It exists, and first of all we must define the state and acknowledge the truth.

To study yourself, you must see yourself through someone else’s eyes.
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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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The Spirit of Life, Filled with Hope

938.04Each one should try to bring into the society a spirit of life and hopefulness, and infuse energy into the society.

…before he came to the society, he was disappointed with the progress in the work of the Creator… because of his own weakness and lack of aspiration.

But upon entering the group, he must feel there a “raging fire” burning within him and drawing him into the group, which influences him without asking his permission, because he is unable to withstand the influence of the friends.

…but now the society has filled him with life and hopefulness. Thus, through the society, he obtained the confidence and strength to overcome because now he feels that he can achieve wholeness (Rabash, “What to Look for in the Assembly of Friends“).

If such a spirit does not exist within the group, there is no hope of attaining anything. In Article 225, “Raising Oneself,” from the book Shamati, it is written: One cannot raise oneself above one’s circle, from his environment. Everyone advances only together with the group. If I do not pass a good mood on to the group, I will not have it either. If I do not want the group to advance, neither will I advance, because we will not create a common desire, a Kli.

The more we speak about this, compelling ourselves to understand it ever more deeply, the more clearly we begin to discern the spiritual reality, one that is hateful to us, opposite to our nature, and undesirable; yet, it is the true reality. Then we will begin to see it as truly important and exalted.

But the main thing is, despite how unpleasant it may seem, to give every spiritual action and every spiritual state its true definition—it is bestowal and love of the neighbor within the group, unity for the attainment of the Creator, the force of our common bestowal and love.
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From the World Kabbalah Congress, “We,” New Jersey 3/7-8/11, Lesson 8

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Attain the Spiritual Qualities of the Land of Israel

933Question: When a person sees that they are capable of handling a situation on their own, without outside help, does it mean they have not examined that situation deeply enough?

Answer: If a person thinks that they can cope with a situation by themselves, it means they have not examined it deeply enough. In other words, they have not penetrated to its deeper level.

Take, for example, the situation in our country. We all witness that we are under the threat of destruction. People have become desperate; they do not see a way out of the current situation, and no one has a miracle solution to this problem. People do not know how to go on living. Some are thinking of leaving the country, yet they do not even know where they could go. We can feel how desperate people have become as they consider moving to a more peaceful place.

But if we examine this situation more deeply, we will see a completely different picture. We must understand that, as a nation without spiritual aspiration, we have no right to this land. We are not connected to it and do not belong to it. Our place is in exile, outside the Land of Israel.

We were brought here for spiritual elevation so that we would acquire the spiritual qualities of the root of this land—Eretz Israel (“Eretz” means desire, and “Israel” comes from Yashar-El, meaning straight to the Creator). Thus, Eretz Israel means the desire directed toward the Creator.

If we are unable to acquire these spiritual qualities, then our place is not here. This land simply casts us off and rejects us like a foreign body.

Who has created this situation for us and why? Perhaps we should look for another comfortable place to live? Maybe Uganda, Madagascar, or, if nothing else, Birobidzhan. But the Creator says: “No! Your place is here, on this land, but only on the condition that you become Israel—one who aspires to the Creator. Otherwise, very difficult states will be awaiting you, even worse than those experienced by the nations of the world.”

Galgalta ve Eynaim (the bestowing Kelim) must fulfill their role with respect to all of AHP (the receiving Kelim). We are not carrying out the role entrusted to us, and therefore, AHP dominates us. But if, in examining this situation, we penetrate a little deeper, we will see the true causes—what is really happening and what can be done.

We will see that there is simply nowhere to run. There is only one absolute solution: spiritual elevation. This is the difference between a superficial understanding of reality and the understanding of its underlying causes. And this situation will not change until we look into the level from which the true cause becomes visible. Only then will the situation begin to change for the better.
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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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The Role of the Environmental Influence in Raising Children

945Comment: I clearly remember how, as a child, I was deeply attached to my parents. I depended on them greatly and listened to their opinions. For a child, what his father, mother, or grandparents says is extremely important. But then a stage comes when, no matter how he was raised, he breaks away from his parents and changes.

My Response: It is the environment! He comes under the influence of a different environment.

But in our community, it is different. Here, a child and his parents share the same outlook, the same goal in life, the same values, and the same sense of importance. Therefore, there is no conflict. The child passes through all these stages very smoothly. He sees that there is no contradiction: what he experiences at home, at school, and with the other children outside is all the same.

Let him see the world! Nothing is hidden from him. He will see that our view of the world is sober and true.

We educate our children so that by the age of eighteen they have completed both school and university.

Comment: Suppose the terminology we use sounds unusual when it comes from their mouths. People outside might react differently to these children.

My Response: I do not think so. What could be unusual about them? That they do not use the coarse language heard on the streets? So, they will simply speak differently. Today’s world is very mixed.

Comment: But they will still be different from other children.

My Response: They will differ in that they are more balanced, calmer, not easily influenced by outside pressures, and they know why and how to live. They will become very beneficial to everyone. It will be an entirely new generation, properly formed.

All this is possible because we have both the method and the force, the light, that will act upon them. But we cannot simply hand this over to outsiders and say, “Take it and use it.” They do not possess this inner feeling.

Therefore, children who have grown up within our educational method and reach adulthood at eighteen or twenty years of age become a true asset to humanity. They will form the layer of instructors that humanity lacks. Can you imagine how much they will be needed?

Comment: But they will also have a great ego. Couldn’t they still fall into all the temptations of this world?

My Response: No! That will not happen under any circumstances! We see this in our own young people. Those who have been raised in this way, the light does everything; not us.

Those who may fall into the temptations of this world are people who come to us from outside. There have been individuals who tried to build their own businesses on the basis of Kabbalah. How many have there been over the decades of our existence? Just a few. It simply does not happen.

It does not interest a person. He cannot think: “Who will respect me there? What will I gain? What will they give me?” because he has an entirely different system of values within him. You can see for yourself how we live.

Comment: I mean that sometimes people relapse because of personal predispositions, some toward alcohol, others toward something else.

My Response: If we are speaking about someone who came from the outside and had long-standing problems with drugs, alcoholism, or something similar, then yes. But I am talking about people who have been raised among us from birth. They simply do not have those tendencies.

You can see this in our children. They are not drawn elsewhere. They say: “We want to spend time with our own young women, build families among ourselves, organize a club for us. We do not want to meet outsiders. We do not even have anything to talk about with them,” and so on.

We already have children who grew up here, started their own families, and now have children of their own. This is how the next generation begins to emerge—the generation that came out of Egypt, the generation that already bears fruit.

Question: Do you place great hopes in the children?

Answer: Yes! I believe this is the most important thing. The most important!

We see what Moses did with the people who came out of Egypt. That generation which he led out of Egypt had to die in the wilderness. Only those who were born in the wilderness entered the Land of Israel. The same principle applies here.

I believe only in raising a person from the very beginning and giving him the correct direction in life; that is all. It will remain with him throughout his life. It will not leave him, because life itself will continually show him that he was formed correctly.

In this way, these children will receive an education and upbringing, become professionals in various fields, and be able to integrate into our system and work with us. And if not, they will be able to engage in any other profession they choose.
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From KabTV’s “I Got A Call. Kabbalah for Teenagers” 10/12/10

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