منشورات

Before every lesson, a person should think: What will I receive from this study? This inner preparation before the lesson should prepare him so that during the study he will be able to think correctly. This is possible. A person simply needs to accustom himself to it, and gradually it will become natural. There are many things we must do in a very simple, uncomplicated way, “like an ox to the burden and a donkey to the load.”

Why have we been given reason and thought? To search and discover the one thing that is truly worth holding on to: to study, to examine what is happening to us. This study should lead us to the conclusion called the recognition of evil. I should not resist anything, nor should I force myself to do anything. That is of no benefit.

I need only pay attention to what the Creator is doing to me! From this, I gradually begin to understand: who I am, who He is, what He wants, why He arranges these things for me, and with what subtlety He does so. Through this, I slowly come to know nature.

Kabbalah is the study of nature, but in a broader sense. It includes the world of causes, where everything is conceived and prepared, and from there extends to our nature, to ourselves, and to our environment.

Thus, by studying ourselves, as it is said, “From Your actions we shall know You,” and “From my flesh I shall see the Creator,” we come to study the whole of reality.
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From the Daily Kabbalah Lesson 7/7/26, Rabash, “What Are Holiness and Purity, in the Work?”

Whether a person is in a state of descent or ascent depends on how he evaluates his condition, either according to the actual spiritual reality or according to his own attitude toward that state. For example, I forget where I am and begin recalling how yesterday I played cards with my friends, drank beer, and felt good and happy. At that moment, I considered that time to have been an ascent.

Then suddenly I “wake up” and ask myself: “What am I thinking about right now? Where am I? What am I immersed in?” At that point, I begin to realize that this is actually a descent. In reality, we can determine whether we are in an ascent or a descent only in relation to the surrounding light. If we truly want to evaluate where we are, this is the only criterion.

A person may be sitting here in a chair, yet inwardly be traveling around the world. As it is rightly said: “A person is where his thoughts are.”

But we are speaking about a situation in which, for example, a person is completely immersed in the study, yet torments himself inwardly, and that is not the right thought. Or he is thinking about matters connected with his activities in the group, and that is not it either. During the study, he should feel himself and the entire group connected to the Creator through the material they are studying. That is truly the state toward which one should aspire.
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From Daily Kabbalah Lesson on 7/7/26, Rabash, Article 28, 1991 “What Are Holiness and Purity, in the Work?”

Question: In a state of descent, how can I find the strength to awaken from below?

Answer: In order to allow a person to make an effort, an independent movement, he is left alone. Instead of being pulled toward the goal by a force from above, he is blocked from reaching it. However, this does not start right away. Initially, a person is slightly guided in the right direction, which allows him to experience and distinguish certain things, albeit in a limited, beginner’s way.

Suddenly, this is halted, and the person is given the feeling of being completely disconnected, with a foul mood, he falls in both animal and spiritual lives. What is this done for? It gives him a sense of the desert when he does not know what to do or where to go. And his current state is not good either.

When a person does not have an inner state called “the present” or a surrounding light, which shines from afar and is called “the future,” it leads him to a state of despair, to a feeling of lack of fulfillment from both the present and the future. He feels unable to live either in the present or the future.

This is done to show a person what state he is really in when he is not cared for from above. Is it possible to do something in this state? Almost nothing. But still, it is possible to analyze a little and find out to what extent it is beneficial to advance with the help of the forces granted from above. At least this: to want them, to appreciate them.

Ultimately, these states teach a person about his true state when he is not “cared for” from above. That is why these states are good, because they build a person. Otherwise, when he is given all kinds of fillings and is lured in—this is not a great achievement, anyone could advance this way.
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From the Daily Kabbalah Lesson 7/6/26, Rabash, “When Should One Use Pride in the Work?”

Question: Why is the connection of religious people with the Creator imperfect?

Answer: Baal Sulam writes at the end of Introduction to The Book of Zohar that the people of Israel do not belong to this world, and the Germans once felt this. Jews are not a nationality, not a people, but something irrational.

In the Torah, it is said that the Creator wanted to give the Torah to the other nations, but they did not want to accept it. Then He gave the Torah to the people of Israel, scattered us throughout the world, and sent us into four exiles so that we would intermix with other nations.

In exile, we fell to the level of the “nations of the world.” Now, we must correct ourselves so that the Galgalta Eynaim (GE) are corrected, and only then can we elevate the AHP to GE.

Baal Sulam says that the entire nation of Israel is guilty of not fulfilling its mission in the world, of not realizing itself as a spiritual guide. But there are those who are more guilty and those who are less guilty.

And it is those who study only the outer part of the Torah, neglecting the inner part, who cause the greatest harm to the entire nation of Israel and to the world as a whole.
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From the Daily Kabbalah Lesson 6/23/26, Rabash, “What Is the Importance of the Groom, that His Iniquities Are Forgiven?”

Talks about the Steps of the Ladder, Part 174

What Is Slander?

Slander is directed only against the Creator. It does not refer to two people speaking badly about a third person. In truth, slander is directed only at the Creator because we have no relationship with anything other than the Creator. Anything that interferes with us relating correctly to the Creator, that is, the inner and outer voice within us that might weaken or corrupt our attitude toward the Creator, is called “slander.”

In fact, all disturbances can be considered slander because they all, whether external or internal, speak within us against the Creator’s uniqueness, against “the Good who does good.”

A person’s spiritual advancement is sustained by light; without it, there is nothing to talk about. But what causes the light to come? Either it is an awakening from above, and then a person experiences a positive, uplifted state, is ready to exert effort, and nothing else matters to them.

Or this light arrives as a result of their efforts to grasp the importance of the goal. In accordance with these efforts, the light of importance, or, in other words, the light of faith, shines on them.

Then darkness does not matter to them. Even if, after another attempt to draw near the inner chambers, a person finds themselves distanced from the Creator without having gained anything, they still thank the Creator. Even when they fall back into an animalistic state, as was the case in many of their previous falls, they remain grateful to the Creator for simply receiving these various different states from Him.

They do not evaluate these states based on what they possess or what occurs during each ascent and descent, because they understand that doing so would merely be using their receiving Kelim (vessels). Instead, they assess their states according to how much effort they can invest to receive the light of faith through their own efforts and work from below. This is the correct assessment.

When a person comes to a state where, in both ascents and descents, the only thing that matters is that one’s attitude toward the Creator does not change, then we say that one is filling one’s reflected light, the light of faith, from below up, instead of allowing the light to come from above to below.

This is called being ready to bestow upon the Creator by filling oneself with this light, rather than allowing the Creator to fill him. This is the person’s giving. And then, in this measure, the Creator clothes Himself in a person, and they unite, and this union of direct and reflected light, clothed in each other, is called the inner light.

Rabash describes these states for a reason. We can observe this in ourselves when we look at each other—gauging the states we are in: whether we are falling or rising, either as a group or individually.

We need to reach a point where none of these matters to us. No matter what state I am in—whether I am rising or falling, whether I am happy or anxious, whether there is illumination from above or not—none of it interferes, we must immediately fill this Hisaron (lack, need) with the light of faith.
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From the Daily Kabbalah Lesson 6/29/26, Rabash, “One’s Greatness Depends on the Measure of One’s Faith in the Future”

Question: What should I do if I do not experience descents? After all, I am in the best group, and I have the sources and a teacher.

Answer: If everything is going well for you, if you study, and you feel fulfilled by the “holiness” that comes from observing the commandments, then it is a sign that you are not exerting yourself enough, or that perhaps you are making physical efforts, but not inner ones. You are not searching as deeply as you could. And most likely you are still not truly connected with the others. You can work physically alongside them all the time, but being connected with them means seeing something in them that you do not have yourself.

Apparently, you lack a sufficient measure of envy. You are satisfied with what you have: “Thank God, I have something. That is wonderful. Thank You, Creator. Everything is fine. Everything is for the best. I am joyful, and I am righteous.” Then you are operating only in the right line, and in the right line alone, a person cannot grow because he acquires no new vessels. Unfortunately, that is the problem.

Question: But shouldn’t we always remain in an elevated mood?

Answer: You should remain in an elevated mood despite the constant counterbalance of the left side. Every time additional Kelim are added to you, you draw toward the right. But without the left line, what is all this worth? You cannot grow that way.

We grow only when the flesh increases, and it comes from the Kelim that we seek to clarify. So what you are lacking is a sufficient measure of envy. “Counters envy increases wisdom.” You are not envious of how your friends study, take notes, and work. Envy is essential, but it must be the right kind. It is not wishing to bring your friend down and not wanting that he would study and act as you do, but rather aspiring to become like him.
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From Daily Kabbalah Lesson on 7/2/26, Rabash, Article 21, 1988 “What Does It Mean that the Torah Was Given Out of the Darkness in the Work? ”

There is work during an ascent and work during a descent, and a person must try to find what is relevant to him in each of these two states. But most importantly, a person is required to work during an ascent, because during a descent there is no one from whom to demand anything. He may be in such a state that he neither hears nor is able to move from his place, sometimes not only internally but even physically.

But during an ascent, when he experiences an influx of strength, he should not simply enjoy it, as though he feels good and is in a state of perfection. He must understand that this has been given to him from above, although he does not deserve it. Yet both the state of ascent and the state of descent are given to him solely for the sake of advancing.

There are no reward and punishment in this. It is not that because I suffered before, I am now being rewarded by feeling good. This is a completely mistaken thought and an incorrect approach to the process we are going through.

The state called a descent is given in order to feel our own qualities, while the state called an ascent is given in order to feel the qualities of the Creator. By sensing our own qualities during the descent and the qualities of the Creator during the ascent, we must work with these two states and derive the greatest possible benefit for our advancement from them.

If we go through these states without using them to advance toward the purpose of creation, they simply pass by. We will be given an ascent and a descent once or twice, and then they will stop. Or they will be sent once every six months or once a year. And so, the years will pass.

Everything depends on how purposefully a person relates to each state they find themself in, without thinking that it is given to them as a reward or a punishment, but accepting it simply as a state for work.
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From the Daily Kabbalah Lesson 7/7/26, Rabash, “What Are Holiness and Purity, in the Work?”

Talks about the Steps of the Ladder, Part 173

What Happens on the Degrees Before the Degree of the Creator?

All the degrees prior to the degree of the Creator are degrees of equivalence of form, which gradually lead us to complete equivalence. We have 620 desires, and we need to equalize the use of each and every desire with the way the Creator uses His desires. We align each desire so that it will be in order to bestow, which means that our use of the desire becomes identical to the Creator’s use of desires.

The Creator created this desire by means of a specific light that shines corresponding to that desire. If 620 lights emerge from the Creator, then each light creates a particular desire to receive in us. We correct this desire to “in order to bestow,” and then the vessel becomes like the light. That same desire becomes similar to that specific light because it bestows back according to the same action.

Therefore, we have 620 such vessels that bestow back to the Creator, just as the Creator, through 620 lights, bestows into those vessels. Consequently two systems are formed in which the actions of bestowal are identical, referred to as “the created being becomes exactly like the Creator.”

Whatever a person does during the day in relation to the people around him through his body and human desire, simply as a person living in this world, has nothing to do with the Torah. It does not relate to spiritual advancement or to the Creator.

Ten thousand years ago, there were also people in our world who knew nothing about the Torah or Commandments. They had lives, a wife, children, a home, and food. Does this relate to spirituality or not? Similarly, our ordinary life, which is not related to Kabbalah, does not belong to spirituality. This is an animal-like existence in this world.

We cannot say that it is completely disconnected from the spiritual world, as everything here is a branch. However, we are talking about the desire to receive on the still, vegetative, animate, and human levels of this world, which gradually progresses toward the final correction at its own pace, in accordance with the general pace of reality.

Then, the general desire to receive of all people reached a state in which parts of the soul began to descend from above. A light began to descend, revealing the desire to receive, clothed in all people.

When light descends from above, a point in the heart appears. This point entered someone named Avram (after which he was given the name Abraham), who marked the beginning of the group. He was the first to reveal the Creator and initiate a chain of disciples. Had it not occurred, all of humanity would have continued living without spiritual revelation, according to the general clock of the universe and reality.

From Abraham onward, a person gains the freedom to choose. As the light descends upon a person, he has the opportunity to take further action on his own. However, this can only be done in connection with other souls.

Therefore, I need someone else by my side. It is not enough to have someone in America or Australia; after all, there were Native Americans at the time of Abraham. I have no connection with them; I need someone near me, a friend from whom I can gain insight and acquire something.

Free choice consists of receiving additional Hisaron (lack or desire) from an equal, both in the time of Abraham and in our time. The Creator told Abraham: “I will make your descendants as numerous as the stars in the sky,” that is, I gave you the conditions for free choice. Therefore, a close group was required so that one, while receiving perception from another, could acquire that person’s desire.

It does not work for one Kabbalist to be here and another someplace else, a group was required, a group that came to be called the Jews (Yehudim). They were ordinary Iraqis and Persians who began to be called Jews Yehudim and Ivrim (Hebrews from the root “Avru,” meaning those who transitioned to the desire of the Creator). We must distinguish between the soul that clothes itself in a person that requires correction, and the body.
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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?”

Question: If I descend to the level of the cause, but cannot discern whether it is positive or negative, what should I do?

Answer: There is no need to discern if the cause is negative or positive, because there are no negative or positive states. It is simply that I perceive “bad” or “good” in my feelings. But this is completely incorrect. Each state has only one purpose: to awaken me to seek a deeper inner state.

Why do we perceive some states as positive and others as negative? This is something that humans cannot understand. Since we are at the beginning of our path, most states are perceived as negative. We are affected by these so-called negative feelings because humans tend to seek a cause: “Why do I feel bad?” No one will ask, “Why do I feel good?”

The fact is that we are made of the desire to receive, so no one asks: “Why do I feel good?” If a person asks such a question, it means he is afraid that he feels too good. Life experience tells him that something this good does not just happen. He fears that he will have to pay for it.

You can awaken a person only through bad states, and only later through good feelings, but this is already a Klipa. This is even more difficult, because one is given many good things but no spirituality. However, this is for more advanced states, so that a person can ask the question “What is the meaning of my life?” from a good state.

I have everything except the Creator, but I need only Him, I need nothing except spirituality. It is like a curse: I have a lot of food before me, but no taste or appetite for it.
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From the Daily Kabbalah Lesson 6/23/26, Rabash, “What Is the Importance of the Groom, that His Iniquities Are Forgiven?”

When a person feels a certain heaviness in the work, the Sitra Achra arrives and starts to toy with them, leading them astray so they do not know whether they should turn to the Creator or not. In truth, it is worthwhile to turn to Him in every state.

But if the request is not genuine, why do I need to turn to the Creator? Am I simply crying out for the Creator to do the work for me? If I do not feel a need for His help but I still cry and ask for it, then this appeal does not come from the bottom of my heart. What should I do?

Baal HaSulam says there is no better state in a person’s life than the moment that he feels despair of his own forces. He feels that he has tried everything, and that nothing can help him. Such a person is truly worthy to raise his prayer to the Creator, and only such a prayer will receive a response from above.

When does the despair of my own forces come? One can try all kinds of things, making efforts for 20 or 30 years, and who knows when it will end and if it ever ends or not?

Perhaps it is not a matter of quantity, but of quality. It does not matter how many years you spend, but rather how you spent them. What matters is your attitude toward your situation. A person might exert just a small amount of effort, but it is sufficient to turn to the Creator with a true appeal, without a doubt that only the Creator can help him and he cannot do it by himself.

How can one figure this out? At the end of the article “What Is the Importance of the Groom, that His Iniquities Are Forgiven?”, Rabash gives a simple answer that a person needs to see these states one stage deeper. Then he will recognize that the Creator gives them this state. After that, they will discover that they must turn to the Creator for help without delay.

This is very important. All the efforts a person makes by himself without turning to the Creator, are all empty. They lack spiritual significance regardless of how much effort was invested in them. Such actions simply do not count. A person does not even have to perform them as they are merely a waste of time and energy.

I only have to discover that every state that go through comes from the Creator in order for me to turn to Him. If there is some delay between my sensing my state and turning to the Creator as a result of that state, that is already the Sitra Achra (the other side or impure force). That is where confusion and bewilderment set in and where extraneous thoughts and calculations creep in when I try to resolve a difficult situation by myself.

This point is very important; it is like the foundation. It is very difficult to have a hold on that point without the pressure and influence of the group.
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From the Daily Kabbalah Lesson 6/23/26, Rabash, “What Is the Importance of the Groom, that His Iniquities Are Forgiven?”

We view spiritual work as a means to achieve a goal. The goal is described as good, beautiful, and pleasant. The goal is eternal life and eternal rest.

Is everything written by the Kabbalists meant for lazy people? “Work now, and afterward, thank God, you will rest”? There is no end to the interpretations on this topic.

Do I really have to die in order to attain the goal? What exactly must I attain in order to rest? It is like in the joke: a man is lying under a tree, and he is told: “Go work.”

“What for?”

“You will earn a lot of money and you will rest, lying under the tree!”

And he answers: “But I am already lying under the tree!”

It is the same here: What does it mean that now I must work and afterward I will rest, rest will come later? After all, it is said that rest is the goal of creation.

We study that reality is unchanging. The upper light is in absolute rest within His Kli. This state is prepared from the outset, and we are already in it, although for now it is hidden from us.

Baal HaSulam brings many examples of this. For instance, the story about the son of a wealthy man who sits in the basement until he grows up and understands where he is, or about people running to the King’s palace to reach Him. Yet ultimately, as it is said: “And you shall eat that which has long been stored up”; meaning, we are already in this state, but we must prepare the Kelim (vessels) in order to feel it.

The preparation of the vessels is called applying effort or work. After a person has prepared his Kelim, he attains equivalence of form with the light: the light is in absolute rest, and the person also comes to this state. This is a partial explanation of why the goal is called rest.
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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?”

Talks about the Steps of the Ladder, Part 172

What Is the Meaning of “The Good and Delight That the Creator Wished to Bestow Upon His Created Beings”?

This refers to the level of the Creator. There is no good and delight other than the Creator Himself, that is, His state and degree. This is what the Creator wanted the created being to reach. Anything less than this cannot be called “to do good to His created beings.” Anything less would simply be mercy toward the created being. This is because “the Good” is the Creator Himself, whom we call “the Good who does good,” and He wants us to arrive at that goodness.

We need to reach the state of the Creator, which is certainly more than merely to receive from Him or to feel Him. It means actually reaching His state.

This is what is meant by equivalence of form, which is called “adhesion” (Dvekut). “By Your actions we know You” means that we recognize His actions, become equal to them, and by doing so, we exist on the same level, on the same degree. When we complete this state, it is not that we receive from Him, but we become like Zeir Anpin and Nukva (ZON), which exist in an unceasing coupling (Zivug de lo Pasik) at equal stature, and then there is no deficiency of the created being relative to the degree of the Creator. This is called “the Good who does good.”

What is meant when we speak about rest? Perhaps it is not at all like what I now understand by this word. Relative to what is it rest or not rest? I remember when I was a child and constantly ran after a ball, everyone shouted at me: “Sit down, rest a little!”

But I did not feel that to sit down and stop was rest. On the contrary, for me that was a great effort. To run after the ball was both pleasant and comfortable.

So how can one measure and decide what is rest, repose, and what is exertion and work? This is measured relative to the Kelim. If the Kli feels tension and a mismatch between the desired and the actual, that is, between what ought to be and where the Kli in fact is, this means that the Kli is not in a state of rest. For the difference that it feels pushes it toward spiritual “movement,” and this automatically means that the Kli is not in rest.

And a Kli that has come to equivalence of qualities with the goal feels no difference from it and therefore can even while “in flight,” like a child running after a ball, feel rest.

The principle of relativity speaks of this as well. It is not important at what speed you are moving, but that you are neither accelerating or decelerating. That is, there is no lack “behind” and no lack “ahead” of you, you are balanced in the state you are in. And then this is felt as rest.

How does one reach this? By means of equivalence of form (qualities) with the environment, with the light in which we exist How can one come to equivalence of qualities with the light?

Baal HaSulam says that for this there are the written and the oral Torah. By means of one of them we acquire the intention to bestow, and by means of the other we know what to do with this intention. And when we acquire the ability to perform these two actions: to receive with the intention to bestow, to fulfill the commandments (spiritual actions for the sake of bestowal), then we attain the goal.
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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?”

Question: On one hand, it is said that one should not despair, and on the other hand, that one must necessarily come to despair. Is it necessary or not?

Answer: It is both necessary and forbidden at the same time. On the one hand, I myself am not allowed to bring myself into a state of despair. On the other hand, it is necessary to reach a state in which you are weakened from above to such an extent that you despair and feel powerless, disillusioned in your own strength, and then you are able to raise a prayer.

It is difficult to explain this in a few words. In order to describe the states that we go through before the Machsom (spiritual barrier), Rabash wrote five volumes. Our language is incapable of conveying this, and in that sense it is dead. We lack the means to express it. Only the light that fills the Kli can do this; it gives everything.

For us, this filling is divided into mental, emotional, spiritual, and so on. The true filling of the desire to receive, the net amount received from the light, is the ultimate answer. Without this, nothing will help. A person can strive to attain more and more, but there will be no attainment.

It is as though we want to achieve inner fulfillment by multiplying our external clothing’s. However, it does not happen that way. You can tell me endlessly about some delicious dish, but if I have not tasted it, have not enjoyed it, or have not filled myself with it, all the descriptions are worthless.

Later, I can tell someone else about it using your descriptions, and he will pass it on further, and so on. This is precisely what we do in our world. But what is all of that worth?
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From the Daily Kabbalah Lesson 6/29/26, Rabash, “One’s Greatness Depends on the Measure of One’s Faith in the Future”

We are completely deaf to the lessons of history. This is because a person does not learn from past states unless they connect them to the Creator.

Eighty years ago, European Jewry went through the Holocaust.

Look at the state Germany reached; it was the strongest, most developed, and most progressive nation of its time! Why? Because it had surpassed the other nations in its development and on a subconscious level felt that the Jews were the cause of all the world’s suffering.

This is how the general law of reality operates, and they perceived reality in accordance with that law. Now the entire world is rising to a stage of development similar to the one Germany reached at that time. On a subconscious level, the whole world feels what the Germans of prewar Germany felt. The heads of state of France, the United Kingdom, and others no longer conceal, they openly express their hostility toward Israel.

Baal HaSulam writes that all the nations of the world perceive Israel as a foreign body that has no right to exist, that there is no place for it in reality. This is a very natural feeling. After all, Galgalta ve Eynaim (GE) is within AHP in order to correct it. If the people of Israel do not fulfill their mission, then there is no need for them.

We must descend one level, then we will see the cause and discover the solution to the problem. But if you remain on the surface level of reality, you see no solution at all because you do not even know the source of the situation. I have cited a global example, but we must approach every situation in exactly the same way.

This is what is required of us in every situation: descend a little lower and penetrate a little deeper into it, but only a little. And in that “little,” we must reveal the Creator who sends us all these states. As soon as you find the Creator within a given state, you must immediately turn to Him, instantly establish contact with Him, and then you complete the correction of that particular state, which becomes another completed stage on your path.

But if you delve into that state more deeply than necessary, you simply take on unnecessary work, and waste your strength. All you need is the connection between the state you are experiencing, and the cause of that state—the Creator.
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From the Daily Kabbalah Lesson 6/23/26, Rabash, “What Is the Importance of the Groom, that His Iniquities Are Forgiven?”

Question: According to the order of the work from below up, it follows that the reflected light must come first. In other words, faith must come first, and then the direct light clothes in it?

Answer: We do not feel the pressure from the Creator, who desires to clothe in us, in our desire, because our desire is not corrected. To the extent that you have a screen with the intention to bestow, you will feel the pressure of the upper light, which desires to clothe in the corrected desire called the soul.

Then the question arises: when the light comes and strikes the screen, where are the light of faith, the reflected light, and everything else? They are all present before this, in a state of darkness. The screen is built during the darkness. And when you acquire it, you receive the power to maintain the restriction and the power of faith. This is what is called the screen.

The magnitude of the screen indicates the degree of faith. It is necessary to “stock up, arm oneself, with this in advance.

Naturally, this is done by the light, but the demand for this light to come develops only through efforts from below, which are made by means of the impression received from the books and those who wrote them, as well as from the group, and not from above. Here, an effort made by the person himself is required, so that the Kli precedes the light.
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From the Daily Kabbalah Lesson 6/29/26, Rabash, “One’s Greatness Depends on the Measure of One’s Faith in the Future”

Talks about the Steps of the Ladder, Part 171

What Is the Grace of Kedusha?

The grace of Kedusha, as its name suggests, is simply a “grace of Kedusha.” It is a kind of attraction to something pleasant and good. It is not a desire because there is no deficiency in the grace of Kedusha. The feeling is more like, “This is nice for me.” There is no natural necessity in it, but instead an attraction, a sense of “I like this,” “There is beauty in it.”

“Grace” is the precise word. It is remarkable how the Kabbalists gave an exact name to every phenomenon. They felt it down to its roots and then dressed it into the accurate word.

In our world there are people who engage only in external actions. No illumination from above reaches them, and they do not perform any inner actions. So, what is the difference between those who engage in inner actions and those who engage in external actions? The difference is very simple; it is their correspondence to Abraham.

Question: But where can you find a point of connection between our external and inner actions so that there is some logic to it?

Answer: If you perform actions with your body without any connection to spiritual corrections, like a good Jew who does what he was taught, then you establish correspondence on your own level: Domem deKedusha (the still level of holiness). You perform corrections, but since it is the still level of Kedusha, it does not give you the opportunity to grow. Nevertheless, they are corrections.

The light came from above, clothed in matter, and within this matter the spiritual replicated. Thus, in this world there are still, vegetative, animate, and speaking levels, and on the speaking level there are people who are descendants of Abraham or Gerim (converts), whom we will discuss later.

Those who are on the still level possess sparks of Abraham that they do not develop; for example, the illumination from above that awakens one to spirituality has not yet come to them, and so, they perform correction on the still level of holiness.

It is still a correction; you cannot deny it. But neither can you live by it, that is, you cannot add anything to it, because the still level is characterized by the absence of spiritual life.

If you desire something more, then you must begin to add your own effort: take deficiencies as though from outside yourself, add your own contribution through the single point of free choice available to you, and thereby evoke an additional illumination from above, or absorb more of the illumination that comes to you. Then you begin to carry out the spiritual commandments, to work for the Creator.

You must distinguish between these two aspects, because Kabbalah is, in essence, work for the Creator. Otherwise, you observe the commandments simply as a person who was taught to do so. One does not contradict the other; both approaches are necessary.

However, to one who exists on the still level of holiness, it appears that you are negating that level, because for him only the first aspect matters; if something else is deemed important, then the first loses its significance.

We observe that those who truly begin to study the inner part begin to neglect the external part—to the point that a person who meticulously observed all the commandments, upon beginning the study of Kabbalah, suddenly forgets that he has anything at all that he must do. He still does certain things out of habit, but his thoughts are floating in the clouds, above. We see how much the material action becomes weakened—in work, in the family, in everything. A person who is completely attached to spirituality greatly neglects the material.

Those who say that one who studies Kabbalah does not observe the commandments in practice with the meticulousness required in this world, are seemingly right. We ourselves see that this is so; let us not hide what, in the end, actually happens.

It is necessary to clarify the reasons for this phenomenon: either, God forbid, we are studying something incorrect; or we are mistaken and are not studying as we should; or this is natural and perhaps it will later return in another form, on another degree, in another existence—together, both in the spiritual and in the material.
[358689]
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?”

كابالا ميديا

كابالا ميديا

الملف الشخصي
سجل الدخول لتسجيل الإعجاب بمقاطع الفيديو وحفظها والاشتراك فيها

كابالا ميديا

كابالا ميديا

الملف الشخصيسجل الدخول لتسجيل الإعجاب بمقاطع الفيديو وحفظها والاشتراك فيها

الملف الشخصي
سجل الدخول لتسجيل الإعجاب بمقاطع الفيديو وحفظها والاشتراك فيها