Audio Version Of The Blog – 6/16/25
Posted on June 16th, 2025
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Question: What, in essence, did we receive at the giving of the Torah?
Answer: At the giving of the Torah we deeply desired to become one man with one heart. But at the same time, we stood around the mountain of hatred, the mountain of egoism that had been revealed between us. Since we wanted to free ourselves from it and reach mutual love, we received the Torah.
If there are not many frictions between us, then we do not need the Torah, the force that corrects relationships between us. But if we discover mutual hatred toward each other and separation, like in today’s Israeli society, then we need the Torah, meaning the force of correction. That is why the wisdom of Kabbalah, which has been concealed for thousands of years, is now being revealed.
Kabbalah is being revealed precisely today because we have reached a state where we cannot manage without it. We must reveal all our mutual hatred in order to feel the need for the correcting force. Until the hatred is clearly revealed, the Torah is not needed.
That is why it is said: “I created the evil inclination”, meaning, we reveal our evil nature and egoistic attitude toward others, and then we need the Torah to correct it. For this reason, the Torah was given at Mount Sinai, the mountain of hatred.
Question: At Mount Sinai, did the people of Israel feel like one nation?
Answer: At Mount Sinai, we did not yet feel ourselves as one nation, but we were ready to come to that. Everyone was asked: “Do you agree to unite, or will this be your burial place?”
Question: What can we do if today’s Israeli society is so fractured that there are not even the slightest impulses toward unity?
Answer: That is exactly why the wisdom of Kabbalah is coming out of concealment and explaining to the people of Israel what their mission is. Otherwise, we will have no right to exist on this land. It is precisely now that the Ten Commandments proclaimed at Mount Sinai become highly relevant again.
After all, we have physically returned to the Land of Israel and have received the opportunity to reestablish an independent Jewish state on it. In the face of the division and hatred that are growing more and more between us every day, we are beginning to realize that we need the force of correction.
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From KabTV’s “New Life 560 – The Holiday Of The Giving Of The Torah,” 5/5/15
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There is no greater holiday than the holiday of receiving the Torah. After all, if not for the Torah, we would only lead an animal existence “for as long as the world turns.”
But we have the opportunity to use the upper force, and with its help to leap into a higher dimension, to continue our existence, to live in the spiritual dimension.
From this world, this reality we are experiencing now, we can smoothly transition into a new state, into another world, a dimension that has nothing to do with planet Earth and this universe.
We can reveal ourselves as existing in the form of eternal, perfect, complete harmony, without the limitations of the material world.
With the help of the upper force, a passage will open for us from our world, from this flawed life, to a perfect existence.
The means of transition from our dimension to a higher one is called “Torah,” a special force that gradually changes us to a new state; and to the extent of our change, we smoothly transition into it, until all our earthly, i.e., all our egoistic properties are replaced by spiritual, altruistic ones.
A person receives the opportunity to move on to an eternal and perfect existence. Therefore, getting this opportunity is the most important event in our lives, a true holiday!
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From the Daily Kabbalah Lesson 5/17/10, Writings of Rabash “What Is Preparation for Reception of the Torah – 1”
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Question: How can I “disconnect” myself from the explanation when disseminating?
Answer: We approach the masses as scientists, as researchers, and a true scientist must be absolutely impartial toward the outcome. They investigate nature outside themselves, outside their own “I,” just as Kabbalists do in this world.
Only later can we begin to talk about how my desire for something to happen influences its actualization. This occurs due to the law of nature adapting to my desire.
So how can I remain impartial? I must strive to understand the world, to understand life, to learn what is assigned to me without any personal involvement. If I investigate while I am interested in the result is a will to receive. What will I examine then? Only what is better for my will to receive. That is what everyone studies, and no one can see the true picture this way.
I must explain to everyone: “Friends! By distancing ourselves from our will to receive, we achieve the revelation of the picture of the world, we reach a degree from which we can understand the true interrelationships between the parts of reality—how everything is operated by the upper force, how all the details are interconnected, and what purpose they serve.”
I explain everything as a scientist who has discovered the system, the general law that operates in all its forms. But at the same time, I am dependent on nothing. This is how our approach should appear from the outside.
I must show by my entire appearance that I do not exist at all in this picture. It is not related to religion, to any way of life, or to anything else. It is simply general nature as it reveals itself. Then people will perceive it that way.
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From the 1st part from the Daily Kabbalah Lesson 5/14/2025, Writings of Baal HaSulam “The Arvut (Mutual Guarantee)”
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Comment: I can relate to you and to the writings of Baal HaSulam, but I feel Rabash is somehow in between, and I cannot quite grasp him.
My Response: I understand you on the one hand. But on the other hand, it is completely not the case. Rabash gave us all the foundations of spiritual work. Before him, they had not been presented systematically. Kabbalists either wrote commentaries on the Torah, or letters, and articles, but a systematic presentation of the inner work a person must do to attain the Creator was given to us only by my teacher Rabash.
He wrote nearly 500 articles on this topic. In them, he expressed absolutely all the states of a person starting the spiritual path from zero and moving forward.
What Rabash did is a priceless contribution to Kabbalah! It is such an invaluable, irreplaceable help for a beginner, one that cannot be drawn from The Book of Zohar, The Study of the Ten Sefirot, or any other works!
On one hand he was a great Kabbalist, and on the other a very concealed one and cunning in how he concealed himself, how he hid everything, and stayed in the shadow of his father!
You are right when you say, “Somehow I don’t see him, he just slips past.” He truly diminished himself: “Who am I? My father was the great Kabbalist.”
Rabash was the greatest Kabbalist, with such discoveries, such achievements, such writings, and yet he constantly concealed it: “I just study a little,” and so on. No one knew him or understood him.
He was a great practitioner, a great systematizer, a great teacher, a great educator!
In his articles, he laid out the system of spiritual work in various forms suitable for every person, every soul, every style, at all times and states that we go through.
I could speak endlessly about what he did! Not because he was my teacher, the closest and dearest person to me, but because he truly did something for us without which we could not take a single step forward. We could not!
Now that we are finally beginning to study his articles seriously, I hope we will come to realize this. It is a very serious work, incomparable to anything else.
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From KabTV’s “I Got A Call. The Great Rabash” 9/3/10
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Question: What is the meaning of the holiday of the Giving of the Torah (Matan Torah) and what does it mean that we have received the Torah? We do not seem to keep its commandments. It is rather the opposite. It says “do not steal”—we steal; “do not covet other’s property”—we covet.
How does the Torah relate to our lives today? Could the Creator have been mistaken when He gave the Torah specifically to the people of Israel?
Answer: There is giving of the Torah, and there is receiving it. The problem is that although the Torah was given to us, we never received it. Today’s Israeli society is very far from what it should be in living according to the laws of the Torah. Therefore we are still considered to be in exile.
Question: But we got the Torah, we have it!
Answer: We have the book that says “Torah,” but that is not enough. The Torah is the upper light that returns to the source. The light corrects our egoistic nature, and leads us to love and mutual participation, until we love others as ourselves.
This is called the realization of the Torah. The Torah is the light, as it is said: “I created the evil inclination and the Torah to correct it.” The Jewish people have the most developed egoism, and it is not for nothing that our people are called “stiff-necked.” Therefore we received the Torah for its correction—the light that reforms.
In the past, during the time of the First and Second Temples, the people of Israel used this light for correction. Later they fell from this level, which is called the destruction of the Temple, and they went into exile. It is an exile from a life based on the law of love of others.
Today no one even thinks about loving others anymore. Only the external traditions remain of the Torah.
Question: Have we not received the Torah yet because not everyone fulfills religious commandments?
Answer: We are not talking about religious commandments. The law of the Torah is to love one’s neighbor as oneself. Rabbi Akiva calls this the great rule of the Torah, which includes all other commandments. Therefore by fulfilling the commandments mechanically, a person should check: does this bring him closer to love of others, or does it maybe even alienate him? Does it create a split among the people and incite hatred?
Is this the Torah that we got? We have received the highest remedy, because the Torah is light, an upper force that affects us, if we fulfill special conditions. This force can correct our nature and allow us to open the upper world, to open our eyes and see where we really are.
The Torah is eternal, and with its help we can also achieve eternal life. But this is only on condition that we really find out what the true Torah and the commandment of loving one’s neighbor as oneself mean, which combines all the commandments.
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From KabTV’s “New Life 560 – The Holiday Of The Giving Of The Torah,” 5/5/15
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Chapter 14. The Desire for Spirituality
The Creator created the will to receive in accordance with His purpose “to do good to His creations,” to bring the will to receive to a state of perfection. For “doing good,” according to the Creator, means to do so perfectly, like Him. Anything less than perfection is not considered true goodness. Only the Creator is perfection.
In order to bring the created being to equivalence, to such perfection, it is necessary for the created being to want to become corrected, to change, and to bring the state that is opposite to perfection to ultimate perfection. Perfection is achieved only from its opposite, as “the advantage of light out of darkness,” as “there was evening and there was morning.” From a vessel that feels deficiency, the filling is sensed, and from a felt lack, delight is perceived. We cannot understand or attain anything except from its opposite.
The essence of delight, the essence of light, is the Creator. To attain and feel Him is only possible through having the opposite form. This means that the nature of the created being must be opposite to the nature of the Creator in order to enjoy the state of perfection, the degree of the Creator. Therefore, the breaking of the vessels takes place. Through the breaking of the vessels into the will to receive of the created being, which is “existence from absence,” qualities of the Creator (“existence from existence”) fall in. Therefore, we acquire desires for fulfillments, which necessarily come from the Creator.
The way to reach the purpose of creation begins from the lowest degree where we have basic bodily-animal desires for food, sex, and shelter, which are desires found also in animals. We long for them even when living alone. Next, we develop human-social desires for wealth, honor, and knowledge, which society instills. Only after we more or less know, recognize, and fulfill these desires, do we reach desires called “spiritual desires,” which neither body nor society can fulfill, only the Creator can.
There are thus three stages of the desire’s development. The development begins by fulfilling animal and human desires, known as “desires of this world.” We begin to talk about a human being only from the moment when spiritual desires awaken, desires that can only be filled with the upper light, with the Creator, with the sensation of the Creator. These are called “desires of the world to come,” the spiritual world.
We who develop a spiritual desire, where the desire for spirituality is conceived, work to develop and fulfill this desire against all other desires. We work on the point in the heart, the desire for spiritual fulfillment, against all other bodily and human desires. We labor against these opposites with all of our might, using the society, the study, and inner searching. We want to grow and nurture the point in the heart, the desire for spirituality, against all the other corporeal desires.
If we complete this work (and we do not know when that will be), we long only for spirituality, day and night, in a state described as “until it does not let me sleep,” and we only fulfill the other desires out of necessity for basic existence, not as luxuries. If all of these conditions are met, it is a sign that we have finished our work in this world, and then we are given a new degree: the level of work is raised. Instead of the general bodily desires in the heart, we are given desires called Klipot.
Opposite the point in the heart, instead of the expanded point, we are given the feeling of the Creator. Now, instead of a heart filled with animalistic and human desires and a small point with a vague longing for spirituality, we receive a new heart, a Klipa within which is Kedusha. The Klipot are various thoughts and desires against the Creator, against His unity, collectively called “Pharaoh.” Kedusha is the desire and yearning for the Creator, the soul. The relationship between Klipa and Kedusha is like the relationship between the heart and the point in the heart at the level of this world.
Thus, we continue our work. Our whole connection, life, and yearning becomes directed toward the Creator, while Pharaoh (the Klipot, the disturbances) constantly resist them. Yet, as it is written, “Pharaoh brought the children of Israel closer to their Father in Heaven.” It is precisely through these disturbances, through the Klipot, that we strengthen and magnify our connection, yearning, and desire for the Creator.
When we complete the work, the end of the work is called “the end of correction,” we enter a state where all our desires are completely corrected in accordance with perfection and Godliness, and we become fully filled with the upper light. These are the differences between the degrees of this world and the degrees of the next world, between the beastly soul and the Godly soul.
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Preparation to the Lesson
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1st part of the Lesson — Writings of Baal HaSulam, Shamati #10 “What Is ‘Hurry, My Beloved,’ in the Work?” (9.30.21)
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2nd part of the Lesson — Lesson on the Topic “Everything Is Obtained by the Power of Prayer”
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3rd part of the Lesson — Writings of Baal HaSulam, “Preface to the Wisdom of Kabbalah”
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Selected Highlights
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