Question: It is written that the one who feels darkness is worthy of revealing the Torah. In one of his articles, Rabash writes that those who feel themselves to be in evil, without sensing the Creator, distance themselves from Him. On the other hand, a person who aspires to perfection feels no need for it, and they have nothing to hold on to. How can we connect one with the other?

Answer: Anything can be connected. Give me two statements, and I will connect them just like that. It is not a problem. The question is, what does this actually mean? The feeling of darkness is advancement; it is an ascent but in the left line.

Question: How can you feel perfection along with the feeling of darkness?

Answer: While in darkness, a person cannot feel perfection, otherwise, they would not feel the darkness. This state is not bad; we must experience darkness. The question is, why does one descend into darkness and what does one do while in it?

In Part 12 of  The Study of the Ten Sefirot (Talmud Eser Sefirot [TES]), we studied the nature of evening and nighttime corrections. When evening falls, we take all the Kelim of the previous day and perform evening corrections while we are still able to recite the “Shema” and “Arvit” prayers, then we perform corrections by reciting the “Shema” before going to sleep, and starting at midnight we begin to raise the Kelim de Aba ve Ima (vessels of father and mother), etc.

This is how you must descend into darkness and work in it, including performing corrections during your sleep. You do not simply come to a state where you want to shed the old soul and take on a new degree, a new soul. Tomorrow will bring you a new degree, and you must be ready starting at night.

Question: How can you feel elated and in darkness at the same time?

Answer: If you perceive darkness as something useful, you will be glad of it. You will bless the Creator and remain in adhesion with Him in the darkness as well. At the same time, I am not talking about our level, but about others where there are corrections, for example, “60 breaths of a horse,” etc. There are various night corrections a person makes intentionally to move from one degree to another. We are talking about very significant things.

Out of the darkness, we reveal all the “Avchanot” (internal definitions of properties), and then simply correct them by adding intent. New desires are revealed from darkness.
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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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Talks about the Steps of the Ladder, Part 183

Chapter 18. The Root of Hatred

In this world it is customary that refraining from slander means that a person should not speak ill of their friend, that people should be good to one another, and that every person should examine themselves before saying something critical about another. Today, there are so many thick books on the subject that before people do something or approach someone, they first check the law books of slander to see how it is advisable to approach and how they can protect themselves through what is written. That is, people do not examine their hearts, but rather look at “what is written in the books” and act according to what is written. What is written is permitted, and what is not written is not.

In other words, importance is given to what a person utters with their mouth, while there is no discussion about what takes place in the heart. That belongs to the hidden teaching. For the general public, for the still level, this is indeed the accepted path and appropriate for its degree. However, “slander” is certainly not what we express with our mouth or even what we feel in our heart toward the environment, but only what we feel toward the Creator. What we feel toward the Creator is either slander or good speech.* The sole intention is with regard to the Creator.

Since the entire purpose is to reach adhesion with the Creator and the only way to do so is to improve my qualities so they will be in equivalence of form with Him, everything I do is always to compare myself to Him: where I am, where the Creator is, how much I understand who He is, what He is, how I can make this correction, reduce the gap between us, how much I value the situation as beneficial for progress that He builds around me and within me, and how much I understand His state.

The way a person feels this entire situation, even before they examine and criticize it, is essentially their attitude toward the world that the Creator has shaped for them, and if they are not satisfied with it, their attitude toward their life is called “slander.”

In the wisdom of Kabbalah we learn that our soul includes two parts:
GE (Galgalta ve Eynaim) – vessels of bestowal, called “Israel.”
AHP (Awzen, Hotem, Peh) – vessels of reception, called “the nations of the world.”

The general correction is that until the end of correction it is impossible to use the vessels of reception, but only the AHP that ascend through their incorporation in the vessels of bestowal. The vessels of reception themselves are called “gentile,” and their incorporation in the vessels of bestowal is called a “convert.”

From this follows the correction that can be made to these two types of vessels:

The correction for Israel, for Galgalta ve Eynaim, is “Love your neighbor as yourself” (per Rabbi Akiva), because they can reach adhesion with the Creator. “Your neighbor” is the Creator.

The correction for the nations, for AHP, is a restriction called “What is hateful to you, do not do to your friend” (per Hillel), which means restrict your evil. This is because the vessels of reception in and of themselves cannot be corrected until the end of correction.

This is precisely the difference between Rabbi Akiva and Hillel, and this is the difference in the relationship between these two corrections. In Galgalta ve Eynaim, vessels of bestowal, it is permitted to use them, and in AHP, vessels of reception, it is forbidden to use them.

From this we can understand the “holy language” as a language spoken through vessels of bestowal, Hebrew, Panim (anterior), and the “language of translation” as that which is still not the holy language, but a language through which we prepare ourselves in AHP to later reach correction so that it will be like Galgalta ve Eynaim, the Achoraim (posterior) of the holy language. Therefore, Galgalta ve Eynaim speak in the holy language, and AHP speak in the language of translation. This is also why The Book of Zohar was written in the language of translation, in the Achoraim, because it is a book that still deals with corrections.

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Preparation to the Lesson

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1st part of the Lesson — Writings of Rabash, Article 10 “What Is the Substance of Slander and Against Whom Is It?” (1987) (6.13.2002)

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2nd part of the Lesson — Writings of Baal HaSulam, “Study of the Ten Sefirot,” Vol. 1, Part 1, Chapter 1 (8.8.2007)

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Question: When does my desire (need) turn into a request?

Answer: The desire that resides in the heart is the request. It needs no additional means to become one. I do not take my desire out of my heart, put it into an envelope, and mail it to the Creator.

The desire present in my heart is instantly received by the Creator because the Creator and I dwell together within that heart. Whether I want it or not, the Creator is present within me.

With the help of the surrounding light, I consciously, through my own free choice, gradually correct my desire so that each time it is felt more acutely, becomes more precisely directed toward the goal of life, and no longer turns aside toward the many false goals on which I do not wish to waste my life.

The surrounding light helps me direct my desire toward the right target, toward itself. The surrounding light is the source of a unique frequency, and I want my heart, like a radar, to tune in only to that transmitter, to receive only the source of those waves and no other.

There are millions of other frequencies all around me that could influence me, but I want to tune in only to this one special wave. How can this be done? By means of that same surrounding light: I want it to create within me the need for itself.
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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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Why was the Torah given to us? To bring us to action.

What is meant by “action”? A person’s soul consists of 613 parts, and from the very beginning, all of them exist within us in an uncorrected state. We must correct each one of them; this is called fulfilling the 613 counsels (Eitin in Aramaic).

Each time we correct one of the 613 parts of the soul, it receives the light corresponding to that particular part of the Kli. Then we are granted the 613 commandments, or deposits (Pekudin in Aramaic), which are deposits of light.

In other words, we correct the vessels and fill them with lights; we do so for all 620 parts of the soul (613 commandments plus the seven commandments of the sages). This is what is called an action. The Torah, study, and our efforts are all intended to bring a person to this action.

Afterward, we are granted the receiving of the Torah. The Creator is the all-encompassing light that fills the soul with infinity. Through this, the Kli (vessel) comes to perceive what the Creator is, because without a Kli, perception is impossible. The Torah is that very same light, which is divided within the collective soul into 613 parts or 600,000 parts, the distinction is not essential. The correction of each individual part is called a commandment.

Thus, Israel, the Torah, and the Creator are one. This state reaches its complete realization at the end of correction: first, the Kli becomes aligned with the particular light filling each of its individual parts; then, upon attaining the general correction, it becomes aligned with the all-encompassing light. This is the final state expressed in the words: “Israel, the Torah, and the Creator are one.”
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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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Question: Can a person rely on their intuition when developing the sixth sense?

Answer: I do not think that this sense is strong enough to be relied on. Look at our intuition. What do we come to with all our intellect? To complete destruction.

In other words, we cannot follow intuition or even our science if we want to attain the upper world and to achieve spiritual development.

What does “spiritual” mean? It means experiencing eternity and perfection, and being filled with to be full of strength, knowledge, and potential. To be like the Creator means living in eternity and perfection. We cannot come to this by means of our intuition. Our intuition consists of sensations and conclusions that cannot even be analyzed, they are merely vague feelings.

All this is based on purely animal experience, animal drives, and on animal intellect that cannot comprehend anything beyond what lies a few meters ahead. We cannot find the spiritual path based on this.

The spiritual realm is something completely different that involves sensations unlike any we know. The sixth sense, the soul and its laws, and the reality revealed within it, have absolutely nothing to do with our intuition.

The sixth sense exists in everyone, and if a person feels an urge to develop it, sensing a Hisaron (lack or yearning) for it, then there is a specific method available to develop it.
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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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When a person begins to study [Kabbalah], he suddenly discovers every time that they see new things in what we study. And this will always be the case.

Suppose you are sitting and reading an article right now, and I am sitting and reading the article, and then you ask me: “Well, can you tell me something?”

Why do I tell you more than you know? Because I read and see a bit more deeply than you. At the same time, I cannot transmit to you what I feel, and so I tell you in other words what I see.

For you it is open to a certain depth; for me it is open much deeper, and there are those for whom nothing at all is revealed. They may read the same article, but feel no reaction in the heart because they have no spiritual Kli, while yours is already beginning to form.

So what is the difference? The difference is that when I speak to you, I give you a bit of light from the depth where I am, and this helps you. In addition to the surrounding light that you awaken during the study, I also add from myself.

But the group can also add to you. Each one understands according to a certain depth because no one here is a random person off the street. There are those who are truly in a good, sensory understanding.

Therefore, when we study together with the intention of passing the incoming light to one another, these surrounding lights from each of us unite and act upon everyone. Do you understand what kind of amplifier of spiritual power there is here?

And it does not matter if each one knows very little, some more, some less. Even if I am here, and you know less than I do, each of you has his own root of the soul. So I enjoy this. From the inclusion of one in another, I receive an addition because there are things that, without you, I will not understand, and without this one, and without that one even though you might be a “0.001 compared to my 1 followed by some zeros.” It does not matter. Every person is unique.
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From the Daily Kabbalah Lesson 7/7/26, Rabash, “What Are Holiness and Purity in the Work?”

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Talks about the Steps of the Ladder, Part 182

Why Is Slander Called “A Help Against Him”?

In reality there is no such thing as something that is simply “against.” Therefore, in the Torah, the word for “against” (Neged) is always written with a prefix of “as” or “like” before it, (Keneged) in the sense of “one against another” (Zeh Keneged Zeh). What does the prefix “as” or “like” imply? It means something like or as if opposite to something else. One thing actually supports the other, and in order to clarify one thing, something appears opposite it.

Sometimes it seems to us, due to lack of understanding and the absence of a comprehensive view of what is before our eyes, that there is something that contradicts and destroys. Indeed, this might appear to happen, but even the worst occurrence has the purpose of serving as a support, a foundation, for the structure and the next degree.

Whether we receive Kedusha according to our equivalence of form with it, or according to our opposition of form to it, depends only on us.
From a Talk on the Article “What Is the Substance of Slander and Against Whom Is It?” – Part 1 6/12/2002

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Talks about the Steps of the Ladder, Part 181
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Preparation to the Lesson

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1st part of the Lesson — Writings of Rabash, Article 10 “What Is the Substance of Slander and Against Whom Is It?” (1987) (6.13.2002)

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2nd part of the Lesson — Writings of Baal HaSulam, “Study of the Ten Sefirot,” Vol. 1, Part 1, Chapter 1 (8.8.2007)

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