Rabash Opens The Way For Us

Baal Hasulam, Introduction to the Book, Panim Meirot uMasbirot: Therefore, come and see how grateful we should be to our teachers, who impart us their sacred Lights and dedicate their souls to do good to our souls. They stand in the middle between the path of harsh torments and the path of repentance. They save us from the netherworld, which is harder than death, and accustom us to reach the heavenly pleasures, the sublime gentleness and the pleasantness that is our share, ready and waiting for us from the very beginning, as we have said above. Each of them operates in his generation, according to the power of the Light of his Torah and sanctity.

Our sages have already said, “You have not a generation without such as Abraham, Isaac, and Jacob.”

On the memorial day of the great Kabbalist, our teacher Rabash, we do not indulge in memories and do not grieve about his passing as is customary in the corporeal world, which is far from the truth. We perceive this day as an opportunity to connect even more strongly, to cleave, to get closer to our root.

Rabash is the revelation of the Creator to us in a certain form and with a certain strength.

We want to thank the Creator for sending us such a messenger through whom He opened up the possibility for us to approach the upper force, to correct ourselves, and bring ourselves into resemblance with the Creator. Through Rabash, we attach ourselves to the Creator because he is an intermediary step between us and the Creator. Due to Rabash, we exist spiritually, and through Rabash, we receive everything necessary for our spiritual ascent.

Rabash is revealed to us as a system connecting us to the Creator through which we can realize ourselves and approach the truth. Therefore, we do not recall the external image of a person and his earthly habits, but consider him first and foremost as a special revelation of the Creator who manifested Himself in this form to us. The more we honor Rabash, the more we approach the Creator, cherishing the special revelation that the Creator made through him. Thus, the higher force called “Rabash” becomes important for us, connecting us with the Creator, and bringing us closer to Him.

To some extent, this revelation of the Creator manifested itself in an external form and then disappeared. Despite this external disappearance, this purification, we need to purify ourselves and reach a connection with Rabash, with this spiritual root as our higher level, through which we can connect with the Creator.

The Creator acts through special souls upon a certain number of lower souls. It is as if the brain sends an order to some important organ so that it sends out signals to various bodily cells under its control, guiding their behavior. Rabash, Baal HaSulam’s successor in our generation, has become a turning point for us, a source of a modern practical method of spiritual ascent.

Therefore, we need to understand the loftiness of this gift we were given: the opportunity to contact him, to absorb from him the method suitable for our time, and to realize it.

How grateful should we be to our teacher Rabash whose soul, his part of reality, was so great that it was able to form and pass the whole method of correction to us? Without Rabash, it would be extremely difficult or even impossible to reach the spiritual world.¹

The upper force spreads in the system of Adam HaRishon, revealing itself from top to bottom by animating more and more parts of the soul. And when the light must spread to the lower layers of the system in order to revive the next organs of the body of Adam HaRishon in the chain, then there is a need for the special upper parts of the system to be included in this work.

The development takes place from top to bottom; therefore, when a certain lower stage develops, it causes changes to all the upper stages. Any correction is intended only for the awakening of the lowest souls, called “the last generation,” in order to also bring them into similarity with the Creator.

Rabash symbolizes a huge global force acting on our entire generation. All that remains for us is to implement Baal HaSulam’s method, which Rabash transmitted and explained to us. Therefore, we study Rabash’s articles in order to imagine the world as a general system and to correctly realize it, and Rabash leads us to it in the most practical form.²

Baal HaSulam is revealed to us not as a guide but as a scientist who attained the entirety of creation, from its beginning to its end and beyond. Rabash takes our hand, like an adult takes a child’s hand, and leads us along this path until the very end of correction. He opens the way for us and walks next to us.

The heavy, coarse souls that are revealed in our generation would be unable to merge with the Creator without the method revealed to us by Rabash. After all, he explains how to achieve the states that Baal HaSulam writes about.

Baal HaSulam writes about the upper levels and the upper states as a scientific researcher. Rabash speaks more not about the steps themselves, but about the inner work that a person must do to achieve them, that is, about the means: the environment, unification, and self-annulment.

In his books, Baal HaSulam describes the whole upper system, but these are not textbooks with which you can rise. He is like a composer who wrote a symphony. We first need to learn the musical notations and master the technique of playing scales before we can read this score and play it. To do this, we need another person, a teacher, and Rabash has become such a teacher for us, leading us all along the way.

Without his explanations, we could be confused by Baal HaSulam’s teachings, incorrectly interpreting them however much our imagination allows. Yet if we implement Rabash’s instructions, which let us achieve such an attainment, then we will start understanding Baal HaSulam’s writings.³
From the 1^st part of the Daily Kabbalah Lesson 10/3/19, “Memorial Day for Rav Baruch Shalom Halevi Ashlag (Rabash)”