Audio Version Of The Blog – 7/30/26
Posted on July 30th, 2026 at 10:55 pm
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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.
[359181]
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.
[358847]
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.
[250762]
From the Daily Kabbalah Lesson 8/11/19, on topic “9th of Av (Tisha B’Av)”
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What Should We Do If We Already Love Some of the Friends in the Group?
If we already love some of the friends in the group and we are still not at the end of correction, it is a sign that we are deceiving and lying to ourselves. It only seems to us that we love the friends, while in fact we are somehow evading it and calling it love.
Then we must invest more effort. From above we are shown that we are still not with the friends in the state of the end of correction and that we have not yet completely corrected our attitude toward them, which is called “the end of correction.”
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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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Question: I understand that even if the Creator addresses someone and tells him, “Act,” he still has free choice whether to do it or not?
Answer: What does it mean that the Creator speaks to a person? Has anyone heard this?
The Creator speaking to a person means that the person feels an inner impulse; he wants to do something, to carry something out. If this is an impulse toward spirituality, then one can say that it is as though the Creator is speaking to him. It is as if someone else were speaking all the other things. But is there anyone else? He plans and pushes you toward everything—both the bad and the good.
If this general force called the Creator pushes all of reality in this way without giving any part of that reality free choice or the ability to feel it, then His attitude toward reality is as toward the still, vegetative, and animate. But His attitude toward the speaking level is such that a person feels what he wants. In addition to sensing what he wants like an animal, he can also evaluate and analyze this desire, and begin to change it.
In order to make a human being out of the created being (Adam, from Edameh le-Elyon, “similar to the Creator”), He must give him all the states opposite to Himself, so that the person will choose from among them, and prefer to be similar to the Creator.
This is the whole of free choice, the entire right of choice that we have. If a person simply carried out every command from above, he would be a puppet. It is the same as the still, vegetative, and animate levels, which carry out the commands of nature. There is nothing special or unique in that.
Of course, this does not mean that the still, vegetative, and animate are separate from the Creator; they are connected with Him one hundred percent. They carry out whatever nature (Teva) determines, the Creator (Elokim, whose Gematria is equal to HaTeva) without any problem, without any questions, without any choice. This is not a degree; it is the zero level.
A person is called a human being because, in accordance with his own choice and awareness, he understands that this is how he should act; he justifies the Creator, and from all the qualities opposite to the Creator, chooses to be like Him. By doing so, he builds himself into a human being.
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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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Question: Does disconnection from godliness also come from the Creator?
Answer: Yes, any state comes from the Creator, but disconnection from godliness is received as punishment. How should a person respond to such a state? A person should bless the good as he blesses the bad, and the bad just as he blesses the good.
Disconnection from the ability to progress, from the ability to attain equivalence of form with the Creator, is truly the only punishment that exists in spiritual reality.
For us it becomes expressed even at the corporeal level through greater troubles, more negative experiences, diseases, and wars; it affects our physical bodies. Every good comes from the Creator, and every evil comes from His “Achoraim” (backside), from concealment. The problem is not with concealment itself, but how a person should accept it and relate to it.
Punishment is punishment, and there is no way around that. However, to the extent that a person feels the concealment, to that extent he does not agree with it. It is possible to correct the concealment through the quality of Hassadim to the extent that a person detaches from his personal sensations, rises above them, comes to the state of Hafetz Chesed, and thereby makes correction.
However, any rung less than the final correction is ultimately a punishment.
[358969]
From the Daily Kabbalah Lesson 7/3/26, Rabash, “What Is, ‘There Is None as Holy as the Lord, for There Is None besides You,’ in the Work?”
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