Audio Version Of The Blog – 2/9/26
Posted on February 9th, 2026
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We have gathered here to establish a society for all who wish to follow the path and method of Baal HaSulam [who described to us this entire path], the way by which to climb the degrees of man and not remain as a beast (Rabash, “Purpose of Society – 1“).
In our world there are inanimate, vegetative, animate, and human levels of nature. If we want to rise above the human level, we must unite with one another.
If, above all obstacles, rejections, hatred, and unwillingness to unite, we achieve connection between us, we do not need anything else. The science of Kabbalah does not teach us any actions other than mutual unification.
If in any group in any point in the world, people are able to rise above their mutual rejection and connect with one another, they will reveal the Creator, the upper force, the upper world, their eternal image, called the “soul,” because they will create the condition for the revelation of the upper force in the connection between them.
Therefore, the science of Kabbalah is universal; it has no limitations except one: above your egoism, connect with people like yourself who want to unite together in order to reveal the Creator. There are no other conditions beside that.
Baal HaSulam adds to this: There is no point in hoping that the time will come when we will be able to achieve the goal of our development in any other way. Undoubtedly, we achieve it only through connection between us. Then we will see that the upper force is pushing everyone toward connection: the inanimate, the vegetative, the animate, and the human levels.
We see how everyone is connecting more and more whether they want to or not under the pressure of all kinds of problems and sufferings. The world is becoming increasingly interconnected, technology and means of communication are developing in this direction. This is how the upper force, the only one operating in the universe, pushes the whole world toward unity through great pressures and sufferings.
However a new, different path has opened for us: we can advance toward unification ourselves, increase the speed of our unification, and work among other selves as in a laboratory, constantly connecting more and seeing what we achieve in the process.
Therefore, according to the advice of Kabbalists, we unite in tens, in small groups, so that it will be more convenient and easier for us and so that we can increasingly connect in a more flexible and manageable way, and see how we reveal the upper force in one form of connection or another. According to the type of our unity, we reveal it, since our vessel determines the revelation of the light in it.
Therefore, we do not have to advance unwillingly toward the ultimate goal where all parts of nature will unite together in an integral, global form as a single whole. We can accomplish this work not under the pressure of suffering, but with understanding, awareness, and self-control; we can choose the speed of advancement, see how we are doing it, and also draw all of humanity to follow us.
After all, if we bring them along, drawing after us, we become stronger, and then the upper force is revealed with greater power, because it is no longer thousands of people who unite, as in our world group, but millions and even more.
Accordingly, we reveal the power of the upper force in all its depth, in all its scope, in all its systems, we attain how it reigns over everything and governs everything, how this entire system operates. This is called the revelation of the Shechinah.
There is no greater pleasure than to see this harmony, how all parts of creation—different, scattered, hating one another, distant from one another—come to connect with each other and between them, not merely a connection is revealed, but mutual love. This fills us and gives us the sensation of eternal life.
[163417]
From the International Kabbalah Convention 7/17/15, Guadalajara, Lesson 1
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Comment: In 1938, a Swiss scientist accidentally developed LSD, a drug that supposedly shows a person a different reality. Those who tried it began to look at the world differently and allegedly felt a state “beyond time.”
My Response: I cannot be an expert on this question because I have never taken drugs. I have always believed that they are false, a disconnection from reality. With such means it is impossible to break beyond our world, to rise above time, space, and movement into a different dimension. They are simply various psychosomatic sensations. We disrupt the proper functioning of the brain and therefore supposedly soar in some other space.
It is clear that this has nothing to do with Kabbalah because a person does not acquire the quality of bestowal and love for the surrounding world. A person can somehow be tuned to this with the help of drugs, and be convinced that he will, so to speak, begin to love others, be cheerful, happy, and inclined to communicate with others. But all of this is only because we tuned him in that way and gave him means that suppress the feeling of egoism in him.
It is the same as if a person received some emotional wound or, on the contrary, a great gift of fate, but did not change himself and did not acquire new qualities.
It is clear that those people who take drugs do not become obvious altruists, and they do not see the world as kind, good, and purposeful. They see all kinds of distorted pictures within themselves.
Therefore, this has nothing to do whatsoever with the world that a Kabbalist reveals to the extent that his egoism is transformed into bestowal and love, into a quality opposite to the nature in which he was born.
[351910]
From KabTV’s “I Got a Call. Kabbalah and LSD” 10/1/10
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State 1 (our present state) is “bestowal to oneself” in which our pleasure and desired fulfillment reside.
State 2 (the state we want to reach) is bestowal to the Creator, which will be our pleasure, and here there is a contradiction.
In bestowal to oneself, both the action itself, the work, and the reward are all in one direction, in one line. Therefore, this is called the direct light, and everything here is clear to us; the beginning and the end, and the attainment of this final goal all stream in one direction, toward myself.
But if I want bestowal to the Creator to be my pleasure, then there is a problem of the opposition between intention and result because I need a correction of intention, which is against my desire!
Bestowal to the Creator must turn into receiving pleasure for me! And I am obliged to enjoy it because that is the purpose of creation, but the enjoyment must come from bestowal, and this is completely opposite to me!
The goal of creation is enjoyment, and the correction of creation is bestowal. But these two conditions contradict each other. This is the main obstacle and difficulty in our perception that always blocks our path and deprives us of the opportunity to realize what we intend.
On the one hand, we must apply great efforts and do a tremendous amount of work, and on the other hand, its result does not depend on us; it is given from above. We only reveal the desire in ourselves the desire with our work; we do not obtain the goal itself; we attain the Kli, the vessel that can contain it.
Therefore, these two opposites—bestowal to the Creator and enjoyment from this—can be united only through our adhesion with Him. And only the upper light, which changes our nature, can bring us to this adhesion.
From a state in which the heart rules over a person, and therefore, in the terms of Kabbalah he is called a “sinner,” we must pass to a state in which the person within us rules over his heart, and therefore, is called a “righteous one.” There is only one solution for attaining this goal: a Kabbalistic group, which serves an example for us, a framework, a template in which we can check ourselves and see to what extent we correspond to this goal or not.
The group is able to instill in me that nothing is more precious to me than bestowal to the Creator! But, on the other hand, I reveal that I am capable of nothing and only the Creator can help me. In this way I come to the necessary desire, to a prayer.
But presently, these two polar opposites do not exist in us: Keter and Malchut, direct light and reflected light, the inverse correspondence of light and desire, all exist only in the corrected Kli where the intention is opposite to the desire.
This is the model we need to build within ourselves for the first time, the first ten Sefirot, and then we will acquire an inner structure, like the first cell of a new organism from which the embryo of the soul will further develop.
[20357]
From the Daily Kabbalah Lesson 8/31/10, Rabash, “What Are the Two Actions During a Descent?”
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There are four states people go through when performing Torah and Mitzvot.
What does it mean to perform Torah and Mitzvot? For religious people, it is what they were taught at a young age: to perform certain actions and they perform them. If they had been taught other actions, they would performed those.
In this case, as Rabash writes, the reason and motivation for fulfilling the Torah and Mitzvot is external influence. This does not mean that I perform commandments because I am afraid of these people or that I want to be considered great among them, good and righteous, a respected person, etc. It doesn’t matter what other reasons there may be, the main thing is that I do what I was taught, nothing more. In general, I fulfill other people’s desires.
For someone who has been used to doing this since childhood, it becomes second nature; otherwise, he feels bad, and by doing his usual actions, he feels good. Whether a person was brought up this way or converted to faith at a later age, he looks at his environment, which obliges him to perform certain actions.
And indeed, the environment has wonderful laws. You must attend the synagogue. It is not right to not go there to pray. You are obliged to celebrate holidays according to certain rules and to dress in a certain way. You are obliged. Society sets thousands of laws for you. And this means that you fulfill the Torah and the commandments under the influence of external people, and not of your own freewill.
Whereas we are talking about correcting one’s desire. In this case, you set your desire aside, as if you remove it from yourself, place someone else’s desire into yourself, and fulfilled it. This is called a “good soldier,” who uses his body, and, by placing the commander’s desire in it, obeys his orders. For the religious masses, this form of observing the commandments is acceptable, which is very good. Otherwise it would be a mess, chaos.
The second type of motivation for fulfilling the Torah and Mitzvot is the Creator in combination with external people, who promote and compel the observance of the Torah and Mitzvot. That is, a person begins to incorporate a certain admixture into his previous calculations, as if “contaminating” them. He is already beginning to consider not only the environment, but also the Creator.
What does it mean to be with the Creator? This means that a kind of conflict arises inside a person, an internal contradiction. This is not yet a clash of two opposing sides; it is not yet two poles.
Two opposing authorities cannot exist in me at the same time, or I would be torn apart by not knowing whom to listen to, or whom to give preference to. I cannot be aimed in both directions. I have only one desire. I cannot tune in to two, so a problem arises. This is the beginning of the path.
The third condition is when “only the Creator obliges him to fulfill the Torah and commandments; not external people, but the person himself is also the reason for fulfilling the Torah and commandments.” This is the third type of motivation, when the Creator obliges a person to fulfill the Torah and the commandments, and the person himself, as Rabash writes, “is the reason.” I would say that he contributes to this.
And the fourth type of motivation is that the reason for fulfilling the Torah and the commandments is only the Creator, and there is no one contributing to this. This is called “the introduction of the mixed-multitude into Kedusha.” In this case, there is absolutely no other contributing or even supporting factor, where we say that a person strengthens himself along the way and supposedly does something on his own. No, everything is done exclusively by the Creator. But this is the level of complete adhesion with the Creator.
As a result, it is revealed to a person that all these are the ways of the Creator’s governance. It is not that I act one way or another as I advance, but as I work hard, I reveal various factors that compel me to act.
At first these factors seem to be external people, then external people and the Creator, then me and the Creator, and in the end, only the Creator. It is just that in the process of his development, a person begins to reveal what the reason is for his existence, and who is the source of his existence.
[352470]
From the Daily Kabbalah Lesson 1/27/26, Rabash, Article 29, “Lishma and Lo Lishma”
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Preparation to the Lesson
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1st part of the Lesson — Writings of Rabash, Article 15, “What Does It Mean that Before the Egyptian Minister Fell, Their Outcry Was Not Answered, in the Work?” (1990) (4.19.2002)
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2nd part of the Lesson — Recording of Rabash, Writings of Baal HaSulam, “Study of the Ten Sefirot,” Vol. 2, Part 5, Item 32
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3rd part of the Lesson — Preparation for the Congress “Connecting in the Ten, Adhering to the Creator,” Lesson 6: Making a Covenant in the Ten
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