Audio Version Of The Blog – 4/23/25
Posted on April 23rd, 2025
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Question: If I understand correctly, in the article “Three Prayers – 2,” Rabash describes two states. The first is when man thinks that he has good deeds, Torah, and enjoys this.
The second state is when he moves toward Lishma (for Her sake). And here, the Pharaoh awakens, who is against this, and Moses, who goes against the Pharaoh. In those states when a man thinks he is in Lishma, does he accumulate efforts that lead to the birth of the quality of Moses in man?
Answer: Yes, this is necessary. There is not a single state that we go through, whether in ascents or descents, that is not useful to us.
Question: Then if I understand correctly, Pharaoh is the desire to receive. He also prays to the Creator but on an animate level. And the new point, which relates to the Creator, is of a higher level but still weak?
Answer: Correct.
[343086]
From the 3rd part of the Daily Kabbalah Lesson 4/15/25, “Passover”
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Question: You advise us to engage in inner dialogue with the Creator and to annul ourselves before our friends. What should we pay special attention to? After all, we cannot focus on everything at once.
Answer: You do not need to focus on everything; there is no need to scatter yourself. On the contrary, it is important to gather yourself and clearly understand what you are aiming for. The goal should be very simple: to direct yourself toward the Creator with a completely open heart and to merge with Him.
This is your personal inner work, your thoughts and intentions. Imagine that you are constantly in contact with the Creator and see what comes from that.
[343049]
From the Daily Kabbalah Lesson 4/14/25, Writings of Baal HaSulam “What Is Greatness and Smallness in Faith?”
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Question: I feel that every word my friend says separates me from adhesion with the Creator. Can we say that my flaws that I feel are the Hisaronot (deficiencies) that I accept upon myself?
Answer: You don’t want to feel them, so it can’t be said that you’re truly accepting them.
Question: In that case, what is the turning point when I begin to want to take them on?
Answer: Ask. Just ask!
[343114]
From the 3rd part of the Daily Kabbalah Lesson on 4/17/25, “Passover”
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Question: You said that Kabbalists can hide themselves from one another. Can it really be that one Kabbalist cannot feel another?
Answer: If one closes himself off, then yes.
Question: What does it mean to close oneself off? How can one do that if there is a common system and common sensations?
Answer: It doesn’t matter. He closes himself off personally. It happens just like in our world. Suppose you and I are both scientists and we are talking about common topics, exchanging opinions and so on, but there are certain things that I don’t reveal. For example, I have some special developments that you are very interested in, but I delicately avoid the topic, I don’t give myself away. What can you do?
Question: So the analogy is more or less the same as in ordinary perception in this world? That is, a Kabbalist is not omnipresent, not able to feel everything through and through?
Answer: No, he feels only what he is allowed to. That is how it will be until the final correction. When all of us are fully corrected and the entire system is revealed to us, then there will be no limitations: “And they shall all know Me, from the least of them to the greatest,” absolutely everyone.
[342939]
From KabTV’s “I Got A Call. Hidden Kabbalists” 8/8/10
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Question: How do you keep a balance between good and evil?
Answer: We cannot maintain such a balance. We do not need this at all since these calculations are inherently egoistic. We must try to surrender fully to the Creator.
Live in a state where you feel completely open to the Creator. Gradually, these feelings will settle in you and take their place.
[R328380]
From the Daily Kabbalah Lesson 4/19/24, Writings of Baal HaSulam “What Is Greatness and Smallness in Faith?”
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What does “And through the Torah, the person was created” mean? Human (Adam) comes from the expression Adameh leElyon (“I will be like the upper one”), and it is written: “You are called Adam, but the nations of the world are not called Adam.” This means that if the will to receive undergoes a correction called “for the sake of bestowal,” the corrected part is called “human.” How is this done? It is done through the Torah. How is it done through the Torah? We are given various opportunities to perform different actions in this world, and through our successes and failures, our will to receive develops.
After the development of the beastly desires for food, sex, and family, and the development of social desires for wealth, honor, and knowledge, we reach the development of the spiritual will. The development of the spiritual will is not a further expansion of desire. Rather it is the desire’s direction toward the Creator, and accordingly, its growth. If before the development of the point in the heart, which is this new desire for spirituality, we work on developing our desire, usually unconsciously, without knowing why or how, impulses and cravings surface within us, we simply run after them and fulfill them. Such work is not even considered a single line, and certainly not two or three lines. But the spiritual desire can only be developed, expanded, and corrected in the form of lines.
“Lines” mean that the small desire is not simply inflated into an ever-greater one without direction, which would make its form a circle, but it is straightened so that it aims at a specific goal and that it is intended for a specific use. The desire is aimed not at the person themselves, who is the central point within the circles, but at the Creator, outward from the central point to the source of light.
Therefore, in the spiritual desire’s development, there are several forces, conditions, and states that influence it so that the process of the desire’s correction does not follow the laws of other desires. It operates in a very complex and precise way, so that the desire grows only according to the degree of its correction toward proper use, toward the Creator. Suppose, for example, someone is inspired with the desire to build a house, a desire that is already connected to spirituality. They need to relate every detail of the construction process, the planning, the ordering of materials, the actual building, the selection of workers, and even themselves, to the purpose of creation. They must constantly remember that this house is meant for a use related to the purpose of creation.
That person becomes so immersed in the work that they forget the direction, the meaning behind each and every action. Then the work seemingly stops and various disturbances begin to arise. These disturbances are not real obstacles, but signals, signs, that they have forgotten something very important: the intention, the reason for each action. Since spiritual progress happens step by step, sometimes we get stuck at a certain stage stubbornly trying to find a solution on our own, insisting on continuing construction at all costs. But we see that we cannot move forward until we remember that the problem is that we forgot the intention.
This means that instead of moving from the left line to the right line, we thought that we could complete the work by our own strength alone. Then we remember the right line, the Creator, alignment with Him. That is, we remember that we must be connected to Him with all of our heart and soul while performing the action. Only then can we progress again until we forget once more, and the cycle repeats.
In all of our work in this world, we constantly forget the goal. We forget that the goal is not to work according to the way that we think in this world, but the work itself is an effort to remain connected to the one who gave us the work, and to use it as a means to hold onto the thought and, most importantly, as a means to increase the intention. The work itself is merely a tool only to the extent that it is meant to build and develop the intention. We think we are building a house, as if the house itself is what matters. But in reality, we are supposed to build a structure of intention rather than a structure of bricks.
Since we are made of both material and spirit, intention, we are given material tasks so that we can construct a spiritual structure alongside the physical one. It is true that we cannot build a purely spiritual structure, even though, ultimately, that is the only structure we truly need. This means that we must establish only the intention, the screen (Masach), and the reflected light (Ohr Hozer), while the will to receive, the “bricks,” will always be available to use properly, according to the intention of bestowal.
This is how we build a house, and this is how we build ourselves into a human (Adam). How? Through the 248 organs and 365 tendons, which are 613 components or desires within us, which we must construct. We want to use these desires as much as the corresponding spiritual form allows. We need to arrange our desires according to bestowing intentions so that these two aspects—the use of all desires, on one hand, and the alignment of those desires with the intention to bestow, on the other—are in harmony and work together.
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Preparation to the Lesson
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1st part of the Lesson — Writings of Baal HaSulam, “Matan Torah (Giving of the Torah),” Items 6-10
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2nd part of the Lesson — Writings of Baal HaSulam, “Study of the Ten Sefirot,” Vol. 1, Part 2, “Inner Observation,” Chapter 8, Item 92
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Selected Highlights
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