Question: Is truth revealed to us only in periods when the light disappears, during periods of Achoraim?

Answer: We experience two states: either light or darkness. When a person is filled with light, one cannot perceive oneself; the person is under the influence of the Creator, feels ready for anything, and feels like a hero. In this period, it is as if the person is under the dominion of nature, specifically the properties of the light. Therefore, it is not he himself, but the filling (the light) that determines his state, his degree, his qualities and thoughts.

When can a person know his true “I,” what state he is in, and on which degree? This is only in the absence of light. The fact is that the screen, when in the darkness, determines to what extent the Partzuf can be filled with the light of Hassadim, and based on this one can predict what will occur when the light comes and to what extent it will be able to fill the Partzuf.

Therefore, it is only during darkness that a person exists in a true state. This holds true during the preparation period, the time when the Kli has not yet acquired a screen (an intention for the sake of bestowal). Let’s assume I am currently in this preparation phase; it depends on my experience of past states, on efforts, on the group, on all the things that are around me, to what extent they together give me strength.

It is more correct to formulate it as follows: during the period of concealment to what extent does the surrounding light (Or Makif) hold me in a state independent of whether I am under the influence of darkness or light, in a state of ascent or descent. It is precisely the descent that I use to build my spiritual Kli, since only in a period of darkness can I show myself, make efforts, and demonstrate persistence. I am given a chance from above.

And at the time when the light influences me, I have no possibility to manifest myself, since the Creator performs His actions over me without my participation. Thus, we have two states: in the period of light the Creator influences me and in the period of darkness I influence myself.

The fact is that when the Creator influences a person, he thinks that he is a hero, that the actions are his, that he has achieved something. But it is not so; it is simply means the Creator is currently drawing closer to him. Conversely, when the Creator moves away it is similar to a mother teaching her child to walk. At first she holds the child with both hands, steadies him between her knees to prevent him from falling, and then she lets go and steps back. By withdrawing, the Creator gives a person a chance to take a step forward toward Him.

And so, time and again, the Creator teaches us to walk independently. We must come to realize that these are desirable and effective states that benefit us because they bring us closer to spirituality and that we must use them by taking a step forward, then another, and another.

But we cannot do this alone. We must build an environment: a group, books, a teacher, the support of friends, and a daily schedule. All these things support us in periods of darkness. Only with their help will we be able to take an independent step forward.
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From the Daily Kabbalah Lesson 3/31/26, Rabash, “Show Me Your Glory”

All we need so we can engage in Torah and Mitzvot [commandments] is the revelation. That is, to reveal the delight and pleasure hidden in them so we will see them openly (Rabash, “Concerning Hesed [Mercy]”).

If we were to reveal that bestowal contains many pleasures now, then, like a thief, we would run after this quality in order to obtain those pleasures.

On one hand, we are pushed toward bestowal by the anticipated pleasure, on the other hand, by the suffering we feel in our state. But as we advance along this path, do we see that it is about great pleasure? Is the benefit of bestowal revealed to us in our will to receive? Are we burning with the desire to bestow, which promises pleasures?

If we were in such a state, we would follow the Klipot. We would be included only in the pursuit of the pleasures of the Klipot and would never be able to come out of it.

Therefore, our path is called: “For the Torah shall come forth out of Zion,” that is, from “exits” (Yetsiot), from disappointments, from confusion, and not from pleasures. If it were from pleasures, then it would be through the Klipa, which “buys” you by giving pleasure: “Work for me.”

With us, this does not happen, and this is a sign that we are on the correct path, that the actions performed upon us from above are indeed meant to make us into those who bestow.

It is not simple, it is difficult, because in the vessels of reception, in our egoistic perception, it is impossible to discern how to do this. Our path is devoid of pleasures. We are given no payment along the way, for which it would be worthwhile to work, only an abstract idea: the greatness of the Creator, the greatness of the group.

And we see this in ourselves. We do not advance by means of pleasures, so we have nothing to worry about. Only if we are truly able to perform an act of bestowal will we be able to enjoy it. Such is this “twice-sold deal.”
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From the Daily Kabbalah Lesson 3/19/26, Rabash, “Concerning Hesed [Mercy]”

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This is called “the sorrow of the Shechina.” That is, it is that the Creator cannot impart the delight and pleasure as He wishes, for His desire is to do good to His creations (Rabash, “What Is, ‘When Israel Are in Exile, the Shechina Is with Them,’ in the Work?”).

Question: Why do we say “the sorrow of the Shechina” and not “the sorrow of the Creator”?

Answer: Because the revelation of the Creator with respect to the created being appears as a mirror image of the corrected Malchut. This serves as an example for Malchut of what it should be like. But of course, it is the sorrow of the Creator from the inability to bestow to the lower ones.

Rabash writes that the light is called Shochen, and the vesse the light is clothed is called Shechina. Thus, the Shechina is the perception of the Creator’s sorrow within the lower one, because the lower one feels it in its own vessels.

The Creator wishes to bestow to him. This relates not exactly to the Creator Himself, but to the Creator’s attitude toward us.

Question: But why isn’t it about the Creator’s relation to Himself?

Answer: Because this revelation takes place in Malchut, which is in a state where it can feel the sorrow of another and work with this in bestowal.

In essence, the sorrow of the Shechina is the sorrow of Malchut. It does not mean that the Creator regrets or feels sorrow; rather, Malchut reveals how great its own sorrow is, how deeply it regrets that the Creator cannot bestow to it.

Everything here is focused specifically on the vessel of the lower one, because the vessel of the lower one is ready to feel this sorrow, it has already undergone the correction of Hafetz Hesed. Otherwise, it would not be able to feel another’s sorrow.

Hafetz Hesed means that I desire nothing for myself, and therefore I am able to be filled with the desires of another.
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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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Question: You say that the group, the friends, and the books are all very important. Yet within this framework, we need to perform a thousand and one actions. Why do we constantly fail? Is it impossible to get out of these failures?

Answer: Why do you assume that by working in a group where everyone is “simmering as if in one pot,” you are constantly losing? Maybe this is the form that is supposed to be? You see that the children of Israel in Egypt are constantly experiencing defeat. When Moses goes to Pharaoh or leads the people through the desert, didn’t he experience failures? He fails all the time. But are failures bad things?

You fail and grow weaker because you reveal your ego, discover that you are zero, that you do not understand anything, and you have neither the strength nor the mind to rise to a higher level. After all, with the mind of the previous level, with the force of the previous level, you certainly cannot rise to the next level. Each time you fail, you discover your inferiority, and this is precisely what leads you to a higher level.

I think many have gone through such states where after you see that you have nothing, understand nothing, and are tired, suddenly something new is revealed to you. You begin to understand more, to connect definitions; it organizes you correctly, and there is some kind of illumination, some glimmers of light.

And all this comes through the feeling of failure, powerlessness, and disappointment because this is our path. First a person receives an empty Kli (vessel), a feeling of the lack of its fulfillment and powerlessness; only afterward does the light enter the corrected Kli.

We are not advancing in accordance with the animalistic mind that would expect greater strength each time, but rather, the process works in exactly the opposite way. This opposite way requires us to expend enormous forces, to exert a tremendous amount of intensity in everything, and when we come to powerlessness and emptiness, then we ascend to the next level.
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From the Daily Kabbalah Lesson 3/22/26, Rabash, “What Is the ‘Bread of an Evil-Eyed Man’ in the Work?”

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