The light is the feeling of the divine, the Creator. The Creator and the light are synonymous terms. That is, my perception of the Creator is what is called light.

When the Creator filled me, as though a mother was holding me by the hands, this was the feeling of direct light, the light of Hochma, of knowledge.

But when I myself take a step forward toward the Creator, I fill the Kli with my own light, my own efforts, the light of Hassadim. This is no longer the light of Hochma. In other words, I come to the same feeling of the light, but through my own effort. And after that, I have both the light of Hassadim and the light of Hochma.

If I am already in spirituality, I even feel how the “mother” rejoices that I have connected with her. The very union with the mother takes on a completely different meaning for me. Now I have returned to her after feeling longing for her, I felt bad being far from her. I made tremendous efforts for this.

A person who takes an independent step becomes as if filled with life. This can be seen even in a child: how he rejoices as he falls into his mother’s embrace. In a state of darkness, we are filled with the light of faith.
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From the Daily Kabbalah Lesson 3/31/26, Rabash, “Show Me Your Glory”

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Preparation to the Lesson

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1st part of the Lesson — Writings of Rabash, Article 1 “Moses Went” (1986) (11.6.2002)

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2nd part of the Lesson — Maaser (Tithing)

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Is there a guarantee that on the next degree I will feel better? Perhaps, in the spiritual sense, yes. But as for the body…

There are a lot of questions that are connected with a person’s state and with his advancement. First of all, a person is not an isolated animal in this world.

Souls are connected with one another; there is a connection of souls and embryos of souls. I may at this moment be acting while carrying out tasks that are not connected with my own soul, but are serving other souls.

We all belong to the assembly of souls that make up the soul of Adam HaRishon, and accordingly we have a common lot, a common destiny. And each of us, or together with certain other souls, has his own individual, private destiny.

I cannot say that I will feel better in all respects by rising to any higher degree. The most vivid example that can be given here is what physical suffering Baal HaSulam experienced before his passing. He suffered from severe joint disease, pains in his heart, and besides that, cancer. He suffered immensely.

And as for everything concerning ordinary life: he lacked money, food, and the most necessary things for existence. Family problems… It was as if he had no peace in anything.

What is the source of this? We study that a person is merely a fragment of the collective soul, the soul comprised of all the other individual souls. There are numerous examples of great Kabbalist enduring physical suffering. Consider, for example, Rabbi Akiva and his death. But we cannot determine what the lot of each person is.

Our task is to rise along the degrees of the spiritual ladder, that is all. As for what may happen to the physical body, or even on the spiritual plane, to each individual soul, is all entwined with the action of the general system called Adam HaRishon. Certain phenomena and interconnections exist that can give rise to seemingly contradictory states: a righteous one who nonetheless suffers misfortune.

It is futile to dwell on this question. First of all, this is not in our power and is not revealed in advance. On our present level of understanding we do not know where they originate and why they come.

This belongs to much higher degrees. There a person begins to understand why and how events unfold, what their underlying cause is, and why one is interwoven into specific interconnections. These are very exalted matters. To understand them one must rise into the general part of Adam HaRishon.

But in whatever state we may be, it does not matter, reality does not change because of this. Only how we perceive it changes.
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From the Daily Kabbalah Lesson 4/7/26, Rabash, “The Connection between Passover, Matza, and Maror”

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There is only one means of spiritual advancement: the surrounding light that returns one to the source, which comes as a result of study with an intention as close as possible to the light. This advances a person from degree to degree. The higher the degree, the better its “climate,” its conditions.

It is similar to a person climbing mountains, who at each level feels a different state: the wind, the sun, everything becomes different. Therefore, a person who does not wish to rise higher should not expect that anything will change at the current degree. Nothing can change, such is the nature of that degree and nothing will ever change on it.

Only the souls that ascend and descend, that is, a person who rises and descends within their inner part, can feel changes. Then the inner degree that they have attained is projected onto their body, since spiritual desires are far stronger than material ones, and they certainly suppress all bodily desires.

Rabash writes that when speaking of the sensation of hunger, it is not about how much empty space a person has in their stomach, but about the feeling of hunger that one experiences, about their “Hisaron” (a lack that demands fulfillment), which does not depend on the empty space in the belly. This is a spiritual concept that cannot be measured and whose magnitude does not depend on physical emptiness.

Therefore, when a person acquires some spiritual sensation, all the lower feelings, of course, receive inspiration and a life-giving force from it.
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From the Daily Kabbalah Lesson 4/7/26, Rabash, “The Connection between Passover, Matza, and Maror”

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Question: What are we missing now?

Answer: We lack quality of intention. I do not want to say more. From here on seek for yourselves. Using this as your starting point, look deeper into what it really is.

That is what our work is about. If I reveal it, I would steal the opportunity for you to figure it out on your own.

Let us say I would give a short explanation in three or four words now. This explanation will have no basis; it will not enter into your flesh. You will just memorize it, know it, and thus you will go past this concept.

Whereas it should dwell deep inside. When you search, the Kelim are revealed, and the definition one ultimately discovers becomes imprinted, like an impression, within those very vessels.
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From the Daily Kabbalah Lesson 4/7/26, Rabash, “The Connection between Passover, Matza, and Maror”

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Question: Should I make an effort to justify the Creator?

Answer: The effort on my part must be equal in magnitude to the feeling of darkness. I must reach a state where I justify any condition sent to me from above.

Then I fill the sensation of darkness with the light of Hassadim, and I need nothing from the Creator. I myself have filled the entire emptiness.
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From the Daily Kabbalah Lesson 3/31/26, Rabash, “Show Me Your Glory”

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A person on the spiritual path goes through various states, both good and bad. At times he feels closer to the Creator, sometimes further away from Him. Despite the fact that love for the Creator sometimes awakens in him that allows him to sense his connection with Him and those sensations subsequently fade away, the Creator nonetheless keeps a tally only of the good states. He gathers them all together into a single cumulative measure. Once this measure is attained, the individual becomes eligible to receive a permanent, uninterrupted connection with Him.

This is called “Pesach.” It is when the Creator, in His reckoning, takes into account only the good deeds of a person and skips (“Poseach“) the bad ones.

Why is it said that He does not take into account bad deeds when it would seem that the person is culpable for them? The individual is not to blame. The Creator intentionally hardens one’s heart and confuses the person so one can reveal the light from the depths of the darkness.

Therefore, the reckoning does not hinge on how strong or successful a person is. The only thing that counts is whether one has undergone enough to experience states of love, connection with the Creator, and adhesion with Him.

The speed at which we achieve this measure depends on our efforts. The Creator does everything, but we can only speed up time. If I invested a lot of energy and effort, came to lessons every morning, and did everything possible in my studies and work for the group (this is especially effective during the period of Passover), I would accelerate and shorten the time.

The states of ascents and descents rush through me with greater speed, I quickly reach my required measure, and a calculation called “Pesach” is made upon me.

When is the final calculation done? After seven years of plenty, after seven years of famine, and after ten blows, the ten plagues, then, suddenly, all at once, the final reckoning takes place. Why suddenly? Because the required measure is achieved in the darkness, in the middle of the night. A person knows nothing in advance. It happens unexpectedly, in a flash, and then the person breaks through.
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From the Daily Kabbalah Lesson 4/8/26, Rabash, “Come unto Pharaoh – 2”

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Question: If I must strive to rise to a higher degree because I want to find a better state there, am I simply running away from suffering?

Answer: Why do you think the exodus from Egypt did not happen through suffering? You ask why I must advance by the path of suffering. It is because you are in the will to receive for your own sake and do not even know it; you must gradually begin to become aware of it and become acquainted with your egoism.

In the will to receive itself there is nothing bad; it is bad only relative to the Creator; relative to this world it is ordinary. We see how in people with great egoistic desires succeed our world.

They earn a lot of money and rule over those whose will to receive is not so great. As a result, those who do not need more than to earn a livelihood somewhere work for the one in whom the will to receive is great. He becomes the boss, the owner, and they become his workers.

It turns out that for our world the will to receive is a good, useful thing. And only if the Creator is revealed a little and He wants to advance the person and humanity, then to that extent He reveals the evil inherent in this state. And if we did not compare it with the Creator, we would not find anything bad in the will to receive itself.
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From the Daily Kabbalah Lesson 4/7/26, Rabash, “The Connection between Passover, Matza, and Maror”

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In spirituality, desire determines everything. Therefore, a created being is not capable of willingly desiring suffering in order to subsequently, after a few steps, delight the Creator with an altruistic intention. This is impossible. This entire process must begin from above. The Creator is always the initiator.

Question: In the corporeal world, a small child learning how to walk does not see how helpless his state is because his mother is before his eyes and he knows she will help him. What about spirituality?

Answer: If we were standing and crying like a child, but while crying, looking toward the Creator, this state would be different from when He is concealed. If you see the Creator, it means He has not left you; He has not concealed Himself.

In the corporeal world, connection can be felt through sight, touch, an embrace, and so on. In spirituality as well, there are various degrees of connection: an embrace, a kiss, and so forth. If you have drawn closer to the Creator (no matter to what degree you are connected with Him), this cannot be called a state of darkness because you remain in connection with Him. He does not abandon you.

We must understand that states of darkness are sent to us from above according to how much effort we must apply at a given degree. Perhaps they are sent to you with the initial intention that you will not succeed. Perhaps this is meant to give you the opportunity to accumulate Reshimot and to clarify your failures, so that you will exert certain efforts in this situation.

You do not know this, but you are given exactly what you need at this moment for your spiritual advancement. The accounting is done from above. You do not know why or for what purpose—just as a child does not understand why his mother has stepped away from him, why she seems so harsh.

He was always in her arms and suddenly she places him in the middle of the room and steps back. The child is completely helpless, while the mother rejoices; she is teaching him to walk, teaching him independence.

This is what: “You shall see My back” (Achoraim) is. That is, from a state of darkness, you begin to see the light. It does not mean that through the Achoraim you directly see the light. In the state of Achoraim, you build the Kli. And through the Kli, you then reveal the face of the Creator.
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From the Daily Kabbalah Lesson 3/31/26, Rabash, “Show Me Your Glory”

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Question: How can I ask a friend for help?

Answer: The help you can request from a friend should consist of his telling you something good. What else could there be?

When you turn to a friend, you should not tell him about all your misfortunes because this will bring him down.

Whether you want to or not, you are negatively affecting the other person, which is forbidden to do; it is called evil speech. If a person tells someone else something bad, no matter the form, it is slander.

What is slander? Anything one hears that brings him down and weakens him. Even just frivolity or any mockery weakens a person because his thoughts and intentions disappear the moment he hears it.

But the slander that is openly directed against the Creator is especially serious: “Who is the Creator that I should listen to Him?” This is the root cause of slander, because it cuts off any opportunity for a person to turn to the Creator, and in it lies his salvation.
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From the Daily Kabbalah Lesson 4/7/26, Rabash, “The Connection between Passover, Matza, and Maror”

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