Question: Can it be said that a person ascends to the Creator from a state of darkness?

Answer: It all depends on what darkness is for me. I can be full of life while in that state.

For example, the World Cup has just started, and people are engrossed with it from morning until night. If I could interest them in the purpose of creation as intensely as they follow the ball, it would be simply wonderful! In other words, it all depends on what I see as darkness.

Suppose I am deeply drawn to this World Cup, yet I realize that all my thoughts and desires connected with it are darkness! But there is nothing I can do about it! And indeed, what is the purpose of creation matter compared to this? This championship contains the entire taste of life for me. But I define it as darkness. In fact, it is light for me, but my state, my attitude toward it is darkness! And then I begin to search.

Of course, my search is artificial, but I hope that someone will eventually change my state. So I force myself, willingly or not, to join a group that will help me, that will “brainwash” me, so that I will acquire different thoughts. Thus, everything depends on what we define as darkness.
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From the Daily Kabbalah Lesson 7/5/26, Rabash, “What Does, “Everything that Comes to Be a Burnt Offering Is Male,” Mean in the Work? ”

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The depth of spiritual attainment is determined by the depth of the corrected desire. With each new generation, increasingly coarser (more egoistic) souls descend into this world.

For this reason, the Kabbalists who lived before the ARI (16^th century) had a small ego and could not reveal the elements of creation in full detail, such concepts as the Masach (Screen), Tzimtzum Aleph, Tzimtzum Bet (the first and second restrictions), and Ohr Hozer (Reflected Light).

They worked with these spiritual forces, but their origin and actions were not yet fully clear to them. Consequently, they could not describe them with complete precision.

It is like seeing a picture and even being able to paint it while not knowing how colors are decomposed into a spectrum, what wavelength each color has, how those wavelengths affect us, and how they are perceived as sensations.

Without sufficient depth of desire, it is impossible to reach the underlying causes and explain how the light connects with the desire.

The ARI was the first to reveal the distinction and connection between the direct light and the reflected light due to the uniqueness of his soul in its full depth.

In addition, the era of the Messiah was beginning and souls requiring correction started to be revealed in the world.

Before that, came the period of exile during which the ego had not yet manifested itself in a form ready for correction.

Therefore, it is said that all the Kabbalists before the ARI explained Kabbalah primarily from the perspective of the direct light (the Kabbalah of the Ramak), whereas the ARI explained Kabbalah from the perspective of the reflected light (the Kabbalah of the ARI).

Baal HaSulam continued the ARI’s method and made it applicable for our generation.
[5206]
From the Daily Kabbalah Lesson 10/8/9, Baal HaSulam, Letter 29

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In spiritual work, a person must constantly choose the right line and turn toward the right. According to many Jewish laws, we are required to give preference to the right over the left: in putting on shoes, clothing, and so on. All of these are hints to spirituality. But how can we choose the right line over the left in our actions?

A person must perform such actions that will lead him to choose the right. He never performs the action itself, for he is the result of a combination of forces descending from above. Therefore, one must try to ensure that, under the influence of these forces, he becomes more connected with the right line.

Rabash gives various pieces of advice on how to achieve this: study more, and during the study ask that this happens; be with the friends and listen to their advice on what the right line is and what the left line is; try to clarify for yourself what this is and exalt the right line within yourself.

So start thinking about it and try to clarify this concept. This is precisely what we study: how to make the right decision. Many things operate according to the same principle: choosing a goal, selecting the means to attain it, making an accurate analysis of the situation, and then trying to connect all these things together.

For example, we want to gather together and decide how to publish books in Hebrew, specifically in what external form. We still do not know the details: what the cover should be, what illustration it should have, and everything else. I must clarify what the issue is, by what means I can solve it, and what questions I need to answer, in other words, how I arrive at the certainty that a particular format is the best possible one.

In this simple way, without unnecessary philosophizing, we choose only what is essential. We do not feel that this relates to our spiritual work, but in fact it does, and it is very closely connected to it. If we know how to present our work in the group correctly, and indeed everything we do in life, then we will never make a mistake.

This is the process of clarification and decision-making. We do not know on what basis to make decisions or how to make them, but the decision is the result of the process of our work, and it will be correct if the process itself is correct. This aligns perfectly with our spiritual laws.
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From the Daily Kabbalah Lesson 7/15/26, Rabash, “What Is “Do Not Slight the Blessing of a Layperson” in the Work?”

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We should understand for what purpose a person should know that he fears God (Rabash, “Who Needs to Know that a Person Withstood the Test?”).

What does it mean that a person must pass a test? Who is testing him, and for what purpose? And why, at the very beginning, should a person say about everything he encounters: “If I am not for myself, who will help me?” That is, he must begin the action as though he has the ability to accomplish it by his own strength without the intervention of any other force, as though he himself is acting, and not the Creator or His messenger.

Then, after he has completed the work, whether he succeeded or not, but has done everything he intended to do, he must say: “There is none else besides Him.”

What does saying this before the work and after it mean? How does merely saying these words help? Here we are speaking about a person’s spiritual state before performing the action and after completing it.

We know that the light builds the Kli and performs every action within it. The Kli is the result of the light. It is entirely under the influence of the light and is incapable of making any independent decisions. It has no other option than either to agree or disagree with what is happening, according to the depth of its awareness of what the light  is doing with it.

Without a doubt, the Creator performs everything. Yet a person must come to the perception that everything he does, everything that happens to him, is the Creator’s action. This is the essence of our correction: to heal the blindness of our senses, of our perception.

Therefore, when a person utters a blessing or offers a prayer, it does not mean that something will happen afterward because of it. On the contrary, both the blessing and prayer are felt only in relation to the result that the person has already attained through the light’s influence upon him.

The light influences the Kli, and the Kli begins to feel what the light is doing to it. From Aviut Aleph to Aviut Dalet, it receives impressions from the lights of NRNHY, according to the order of Nefesh, Ruach, Neshama, Haya, and Yechida.

This continues until the person attains the full depth of the Creator’s intention toward him and understands everything that the Creator wishes to accomplish. Accordingly, the Kli truly reaches a state in which it shares the same action and the same awareness as the Creator. Then either a genuine prayer or genuine gratitude arises within him.

What does this mean? It means that the person has truly reached a state in which he understands what the Creator is doing with him, as it is written: “From Your actions we know You.” He then knows precisely which actions have passed over him, who brought them about, for what purpose, and what they accomplished within him. To the extent permitted by his spiritual structure, he has completed his work: he has examined and felt the Creator’s influence.

As a result of fully feeling and understanding the Creator’s action upon him, he becomes similar to the Creator in that very action and accepts it completely. This means that he justifies the action and brings himself into equivalence with it, that is, he becomes similar to the Creator through His actions. And through this awareness, correction comes. Thus, he completes that stage.

Then the Creator acts upon him once again, and again he must say: “If I am not for myself, who is for me?” This means that he must personally examine everything and carry it through. In this way, he comes to know the Creator’s action upon him. Then after reaching a state where he has understood everything, he says: “There is none else besides Him.”

He truly sees and knows that only the Creator acts. And now, having understood each of His actions completely, that is, having reached the state in which he feels within that action that the Creator is “Good and does good,” he himself acquires the intention to be good and to do good.

This is what is meant by: “From Your actions we know You.” Through the actions that reveal what the Creator does, a person comes to know Him with his own senses. Based on this knowledge, he transforms his own feelings so that they become like the Creator’s. This is called adhesion, equivalence of qualities and intentions. The fact that, at the end of his work, he gives thanks means that he has completed that degree, examined it, corrected himself, become similar to the Creator, and is ready for the next action.

Therefore, everything begins with: “If I am not for myself, who is for me?” This is the entire work of the “spies,” the work of examination and scrutiny. A person regrets, agrees, struggles, and continues searching until he understands the essence of the Creator’s action. When he finally accepts it as good, he justifies it, brings himself into equivalence with it, and ultimately becomes like the action itself.
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From the Daily Kabbalah Lesson 7/17/26, Rabash, “Who Needs to Know that a Person Withstood the Test?”

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Preparation to the Lesson

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1st part of the Lesson — Writings of Rabash, Article 28 “The Spies” (1985) (7.19.2002)

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2nd part of the Lesson — Writings of Baal HaSulam, “Peace in the World”

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It is impossible to compel a person to perform any action because in spirituality an action is defined as the movement of the soul, a desire brought about by an inner spiritual effort. A person is incapable of producing this effort on their own. It is an action that arises within them according to their own nature and the measure of the light that comes to them from above.

We never say that a vessel (Kli)—operating according to its Aviut (thickness of desire), Reshimot (spiritual records), and the incoming light—suddenly wants  to change or become something different. You cannot decide anything on your own; everything is predetermined for each particular moment. If you wish to change your future, only one opportunity has been given to you: studying within a group through which you acquire an additional desire that is not merely your own but an addition acquired from the group, a desire for the upper one.

This is precisely why the shattering into many parts occurred. The soul, as a single vessel filled with light, can become uncorrected and causes the light to depart and the soul to fall. One might ask why are 613 parts needed instead of a single whole? It is written that this was done so that correction would be easier. Through a multitude of souls, incarnations, and small actions, the work of correction will become easier to perform. That is the whole point. Had the soul not been shattered, I would have had no possibility to determine anything at all.

The vessel, together with all its Reshimot and desires, is filled with light and receives it from above; this is already predetermined. Everything comes from above, both the desire and the light. The same would hold true even in the absence of both desire and light. Only subsequently does the light arrive and awaken the vessel (Kli) that begins to move in response.

The division of the collective soul into many parts gives me the opportunity, on my own level—without appealing to above, which I am incapable of doing—to perform the only action that is not predetermined. This is possible precisely because it takes place on my level where I can receive an addition to my desire from the other parts, or more accurately, an addition to my perception.

Thus, I do not determine who I am, what I am, or what the Creator bestows me. Imagine a Kli: whatever is in it is what it has; whatever light comes to it is the light that comes. It cannot change any of this. This determines its state, its thoughts, its desires—everything. The only free choice is to receive an additional perception from a neighboring Kli because the two are connected through their common root. Had they not been connected, such a possibility would not have existed.

Two Kelim (vessels), which were united at their common root, descend into this world and become separated from one another. By striving to connect with another person, by taking something from them, you are, in effect, performing the same act of connection that exists at the root. Instead of the triangle (Kli–root–Kli), you “bond” the two vessels directly, as though merging their desires into one. You receive from your friend an aspiration for spirituality, for the Creator, regardless of whether that aspiration has already been corrected to some extent or not.

In this way, it is as though you unite the two vessels above, and this is the only action you are capable of performing through your own free choice—the only one. Then it is as though you possess two vessels: the one that was originally yours and the desire you received from your friend. And once you have taken your friend’s desire, you thereby evoke from above—where the multitude of souls is united—at least the light that belongs to both souls. As a result, both your own light and your friend’s light begin to pour upon you; and this is a wonderful addition.
[358592]
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 Study of the Ten Sefirot describes the construction of our soul. By studying it, I will learn exactly what is happening inside me, even though I do not feel it now. But I want to feel and understand it because if I connect with it, I will enter eternal life.

Therefore I must constantly develop the habit of thinking this way and listening—listening, and listening endlessly. Then during my studies I will not merely lack general knowledge, but I will develop the need to find out what is written about me in the book. Now I am reading a book about myself, not about some world separated from me by thousands of partitions.

There are no worlds outside of me; they all exist within me. Among my 620 desires, there are those that relate to one world, another, or a third world; that is how it is divided.

All 620 of my desires represent 620 degrees that I have to surmount, starting from my present state all the way to the final correction.

These 620 degrees are divided into five groups, each of which is hidden in a certain way, revealed by performing a certain action, filled with a certain light, and therefore each one is called a world. All these things are inside me. Outside of me is only Atzmuto, the essence of the Creator.
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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: Is freedom of choice the sixth sense?

Answer: Yes, but you must realize that freedom of choice is something you must learn. You cannot simply tell a person, “You are free to choose, go ahead and choose!” First, you must teach them what that freedom actually entails. You face a thousand roads, but you cannot distinguish between them, or you may not even see them at all or see how they relate to one another. Yet you must choose the one path that truly leads to progress.

Choice involves selecting both the path and the method of advancing along it. It requires extensive knowledge and a precise method:, specifically the forces you must draw upon to move forward even though you are not yet connected to them.

Indeed, how can I move forward when all I see before me is a desert? There is an inner contradiction here. I must take the right step in this desert, but in which direction out of 360 degrees? How can I know? If I could see clearly, there would be no choice. That is why I have been placed in a state where I cannot see.

But if I cannot see, how can I choose? This situation seems illogical and nonsensical when viewed from the lens of our ordinary intellect. Yet through spiritual understanding, we immediately perceive that there is no contradiction at all. So how do I actually advance?

Here I must learn how to draw higher forces and use them, even though I do not yet sense them. Therefore, we must receive this method from an external source; it does not originate with us.

There are many people who say, “I will advance according to what my soul tells me; it will be fine; it will be the authentic me.” But if you follow only what you call your “soul,” you will remain on the level of an animal. You must acquire something new, something you do not yet have.

Thus, without receiving this wisdom (Hochma) from above, from an external source, from the spiritual world, it is impossible to advance. Even our study serves only one purpose: to draw these higher forces upon ourselves so that they influence us, help us make the right choice, and nothing more.

When this force comes from above, it creates what is called Chen de Kedusha (the charm or grace of holiness) within me. I do not know how it acts within me, nor do I know exactly what it does there. I know only the final, desired outcome I wish to attain through my study.

While studying, the surrounding light (Ohr Makif) shines upon the point in the heart, the root of the soul. Then I begin to feel a subtle attraction in the right direction, toward the very source from which that light emanated. It is this attraction, this small inner impulse, that determines my choice.

It appears as though something is hidden here. Without a doubt, I must summon the upper force. But how do I attract it? How do I acquire it? By what instrument can I measure it? In volts or kilograms? None of this can be known.

Yet a person is told that if, under specific conditions and after proper preparation, one reads the right book knowing exactly what they wish to demand from it and precisely what one desires to attain through it, and if this desire has been born of genuine effort, then the force that comes to the person is indeed the true spiritual force.

There are many additional subtleties involved, but the outcome of all our study and all our actions must be the arrival of a force from above that pulls us out. That is the choice.
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From the Daily Kabbalah Lesson 7/6/26, Rabash, “When Should One Use Pride in the Work?”

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It is said: “Everyone who mourns for Jerusalem will merit seeing its joy.” This means that one must pray for the society. But what should one ask for? Does society even have a desire for spirituality? The point is that all the desires that exist in society belong to the person who is working on correction.

The desires are inside the people, and the intentions must be developed by the Kabbalist. Desire and intention are two distinct categories; they do not exist in the same place. When a Kabbalist works with the Masach (screen), Tzimtzum (restriction), and Ohr Hozer (reflected light), the desires start to become ordered and transformed in accordance with the intention with which he wants to use the desires.

Intention is called the “head,” and desire the “body.” We work on the “head,” on the intention, so that it will match the body, and then we can use the “body,” the desires. If such matching existed and then disappeared, this signifies the destruction (of the Temple). And if the matching between intention and desire is restored, that is the building of a spiritual Partzuf, its birth.

The Kli is the intention to bestow. The entire process of correction consists of attaining the right intention. The desires exist; they are simply not properly arranged, not supplied with the correct intention. No new desires appear.

The breaking, restriction, and concealment occur so that we can clarify the desires and begin to connect them. Just as an infant is born and begins to grow, so we correct the breaking and grow our soul.

We work on the intention to make it one of bestowal, directed toward giving pleasure to the Creator. In order to bestow to the Creator, we must concentrate the correct intention and select from the broken desires those that can work under its rule. From this we build a spiritual Partzuf, the measure of our bestowal.

Therefore, there were shatterings and preparations for correction , events that took place not through any fault of our own. The lower level played almost no part in this. The Egyptian exile, the desert, the destruction of the First Temple, the Babylonian exile, then the Second Temple, which was also destroyed, and the exit into this last exile–how could all of this happen?!

It was simply all preparation carried out from above. And now we only need to perform the final correction. Only it is counted as the work of the human being, while everything else was preparation.
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From the Daily Kabbalah Lesson 8/11/19, on topic “9th of Av (Tisha B’Av)”

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Preparation to the Lesson

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1st part of the Lesson — Writings of Rabash, Article 32 “What Does It Mean that Oil Is Called ‘Good Deeds’ in the Work?” (1989) (8.1.2002)

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2nd part of the Lesson — Writings of Baal HaSulam, “Study of the Ten Sefirot,” Vol. 1, Part 1, Chapter 1

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