Question: It is said that a person exits their spiritual state, falls, and then is in an unconscious state. What does that mean?

Answer: First of all, even now we are in an unconscious state, devoid of awareness of the spiritual. Suppose a person is already on a spiritual degree. What does it mean that he “descends from that degree”? The lights, the Mochin, depart from them, and if the lights leave, it means they are without consciousness: the Light exits, and the understanding and feeling of where you are disappear.

Question: Why does a person realize this only after several hours or days, rather than being able to grasp it the moment the light departs?

Answer: In our current state, this happens because you are still under the rule of the Klipot. The lights withdraw because an additional measure of the desire to receive is added to you. In this, it is as if there is no fault of yours; you do not exit your state by yourself.

We never enter into a spiritual state or exit it on our own; rather, we are given additional desire to receive. You did something, achieved something, received some reward through effort, and now a state of awareness in your connection with the Creator comes.

In spirituality, as soon as you attain something, you must continue. In the corporeal world, you can remain in a good state, but here it is not so. Therefore, the Reshimot of the next degree immediately awakens in you with greater Aviut. This Aviut seemingly “spoils” your connection with the Creator, and then you begin to receive pleasure for your own sake within this Aviut.

You begin to enjoy: “How wonderful this world is!” and you already forget about the connection with the Creator, about the fact that precisely because you were striving toward Him, you received this pleasure. And so, you fall.

But what is a descent? It is the loss of connection with the upper one.

You remain within your desire to receive, enjoying it, and that’s it. This is defined as a fall. When does it happen? When there is a lack of attainment, of awareness. And so, it happens each time that the added desire is greater than what has been corrected. It disconnects you from the Creator, and you remain only with the pleasure.

So what can you do? Nothing can be done; now you must correct this desire. Did you have the ability not to fall? No. Could you have held yourself at the moment before the fall and remained in the higher state of connection with the Creator with the new Aviut? No. You are obliged to realize it in the descent, that is, to pass through its full depth and then connect it to the desire for connection with the Creator. There is no other way.

Therefore, it is said: “There is no righteous person who performs a commandment without first stumbling.”

Thus, first come failures, darkness, intentional and unintentional transgressions, and only afterward comes their correction.
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From the Daily Kabbalah Lesson 3/23/26, Rabash, “The Measure of Practicing Mitzvot [Commandments]”

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Question: Recently, I was in a state of darkness, and the thought that this was sent to me from above and that I must oppose it with my own efforts helped me. How can this approach be explained to people who are truly suffering?

Answer: You are touching on two different things here. Right now, we are going through a difficult period: the Creator is distancing Himself from us.

When the Creator hides from us, terrible troubles fall upon us, intense suffering that we constantly have to overcome. And to the extent that we fail to move forward, that we do not want it and do not seek a path that will lead us to the light, our suffering increases. This is because the purpose of suffering is to awaken us to search for its source.

If I receive a single blow, it is not so bad. But if I am struck again and again, I begin to reflect: Why is this happening, where is it coming from, who is causing me pain, and how can I resist it? All these blows somehow affect my desire to receive, which wants to enjoy. Through this, I become wiser, I gain understanding, and I come to recognize the evil of the egoism. The awareness of evil is the mind standing beside the heart.

I begin to learn, gain experience, and study what these blows are, why I received them, and what they change within me. I become like a patient studying his illness.

There are patients who know their illness better than their doctor. A doctor must specialize in thousands of diseases, most of which he has never experienced. But a patient has only one illness and may read thousands of books about it. Such a person can sometimes advise you better than any doctor.

What can be done? It is impossible to help a random person off the street. At the moment, he is under the fire of suffering. This fire must strike him more than once until it forms not only the desire to escape suffering, but also the desire to seek a way out of pain and blows.

At first, I am not capable of this; I only want to run away from suffering, to hide from the blows. But then I begin to see that I cannot escape them, that there is no way to retreat. And so, during periods of suffering, and especially during moments of relief, I begin to search for how to avoid these situations in the future.

Alongside the terrible feeling of suffering, I begin to grow wiser. It is as if I acquire a mind through which I search for ways to free myself from suffering so as not to experience such torment again. The blows intensify, and each one is heavier than the last. It is like the Ten Plagues of Egypt, where each plague was worse than the previous one.

This continues until I uncover the true cause behind the blows themselves. And in suffering, I begin to feel the one who sends them. This is a connection with the divine.
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From the Daily Kabbalah Lesson 3/31/26, Rabash, “Show Me Your Glory”

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Question: If I derive enjoyment from working for the friends in the group, is there any point in trying to suppress this enjoyment, as if to say, “I am enjoying myself, but I do not want to enjoy it”?

Answer: One must not suppress enjoyment, whatever it may be, especially the kind that comes to you along the path of spiritual work. Instead of simply enjoying what you have, you should examine where this enjoyment comes from and strive for enjoyment from the path itself, from the similarity of qualities to the one you wish to resemble, to whom you are drawing closer.

Enjoyment is the goal, but the question is what kind of enjoyment it is. The thought “to delight the created beings” is both the beginning and the end of creation.

If you want to attain the Creator, you must get to the feeling that the Torah is the science of life. Baal HaSulam explains this in The Study of the Ten Sefirot. It is not enough to merely perform acts of bestowal; you must enjoy them and receive fulfillment from the highest light. If a person suffers while walking this path, it means that he is under the control of the Klipot and not under the control of holiness.

Every moment a person suffers, they are disconnected from the Creator. After all, if the Creator is the source of pleasure, how can you suffer and still be connected to that source? It cannot be.

Any corrected state must be filled with enjoyment.
[354449]
From the Daily Kabbalah Lesson 3/21/26, Rabash, “We Should Always Discern between Torah and Work”

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The desire to receive constitutes the entire matter of creation. But until it is corrected by the quality of Bina and transformed into an intention for the sake of bestowal, it cannot be properly used and brought to perfection and eternity.

Therefore, Abraham, who was the first to achieve this correction, is called the “father of the people.” He received an additional letter “Hey” (“H”) to the name “Avram,” which indicates that he received the property of Bina.

His property is called mercy (Hesed). When Bina, which pertains to the three upper Sefirot (GAR), transmits its property to the seven lower Sefirot (ZAT), to the receiving vessels of the lower one, then its property is defined as mercy. This is what one must acquire in order to correct the Kli of one’s soul.

We measure a person’s spiritual level and one’s capacity to receive for the sake of bestowal by the extent one attains the correction of Bina on their Malchut. In other words, everything is measured, not by Malchut, but by how much it can be used in accordance with the correction of Bina in it.

In order to bring creation to its state of correction, the vessels were broken (the shattering of the vessels); as a result all the properties of Bina were incorporated into the properties of Malchut and intermixed. In every part of Malchut the attribute of Bina is present to the extent that Malchut is capable of perceiving and acquiring this property in a beneficial way.

This intermixing must reach the lowest degree, because this is the only way to identify and correct Malchut so that, in each of its states and desires, it would use the property of Bina to acquire its character.

Therefore, instead of counting Bina as its own (acting as a Klipa and using holiness in order to receive), Malchut does something different, it adheres to Bina initially using only Bina’s forces, and only subsequently assimilates the properties of Bina, giving for the sake of giving and then receiving for the sake of giving.

Thus, a person must reveal and implement the correct use of Bina. In other words, one must acquire the property of mercy and make it more important, above all other properties, attributes, and distinguishable characteristics. This, in essence, is the entirety of a person’s work.

Then it becomes evident that the desire to receive was created as a means of reaching the level of the Creator, because with all its might it joins to the property of mercy, the property of Bina, to the property of the Creator, bestowal. Malchut, by adhering to Bina, reaches Keter by using the property of Bina to the fullest capacity.

We observe that the process of including Malchut in Bina, beyond being our whole path and the sum of our work, also refers to the instruction the Creator gives Abraham: “Go forth.” A person who receives the addition of Bina to their nature now has the opportunity to work, since they have both means, and only by working correctly with them can they achieve the goal of creation.
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From the Daily Kabbalah Lesson 3/19/26, Rabash, “Concerning Hesed [Mercy]”

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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.
[354758]
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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