Audio Version Of The Blog – 2/23/26
Posted on February 23rd, 2026
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Question: I am discovering the evil in the very use of desire to receive. Why is it revealed in this way?
Answer: I receive the desire and intention to enjoy for myself from above, as a given. Now I need to see what the reason is. What kind of desire did I get? It can be a desire that brings me great pleasure or an opportunity to enjoy in order to achieve a goal.
Therefore, I make an effort to reveal that what is important to me is, not the fulfillment of the desire, but the intention for it. Even if I enjoy myself within the desire, as I do now, and remain in an unfilled Hisaron (deficiency), the intention I have received for the sake of receiving is still, in essence, evil for me. The fact is that the Creator becomes greater in my eyes than the intended fulfillment of desire.
Thus, I must value the greatness of the Creator more than the pleasure that can be obtained in the desire. When I achieve this, I have come to the realization of evil.
But this happens only because we work in a group and try to get inspired by everyone with the importance of the goal, of the Creator. Then I develop a need to do this, and I pray to the Creator that He must reveal Himself to me as something greater than the desire He gave me before.
In other words, the following happens in the actions of the Creator toward me: He gives me a desire with the intention of receiving for myself, and I have to reveal through the group, through books, that this desire is evil because the desire itself is higher in my eyes than the greatness of the Creator. Then I will ask the Creator to reveal Himself to me as great and not as a source of pleasure, so that His greatness will help me use my desire with the opposite intention—to bestow to Him.
When I achieve this, my prayer becomes a prayer for giving. That is, I am not praying for the filling of the Kli but for the opportunity to work for the sake of giving.
[352989]
From the Daily Kabbalah Lesson 2/10/26, Rabash, “What Are the Two Actions During a Descent?”
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Liars are those who say that idealism is either inherent or a result of education. Rather, it is a direct result of religion. As long as religion did not sufficiently expand throughout the world, the entire world was barbaric, without an ounce of conscientiousness.
Only after servants of the Creator expanded did the posterity of the agnostics become idealists. Thus, the idealist is only so because of his ancestry’s commandment. However, it is an orphaned commandment, meaning without a commander (Baal HaSulam, “The Writings of the Last Generation“).
Initially, Baal HaSulam speaks about the spread of primitive idol worship in the world where people worshipped trees, stones, and the sun. Much later, the three major world religions (Judaism, Christianity, and Islam) emerged; all of which arose from Kabbalah. If it weren’t for Kabbalah, from which all of its adherents, with the exception of a few, rolled down the hill and began to convert it into ordinary earthly practices, then today there would be neither the three main or all other religions.
Question: So when Baal HaSulam speaks about religion, does he mean the one that existed before Judaism, Christianity, and Islam?
Answer: The Torah states that before the emergence of Kabbalah in ancient Babylon, there were various beliefs; each person worshipped his own family idol, and this was purely a psychological practice.
Later, King Nimrod wished to unite all the tribes that inhabited the state (the so-called seventy nations of the world) into one nation. For this, he needed something unifying, a single supreme spiritual image.
This is what Abraham, a resident of Babylon, began to work on. Abraham’s father, Terah, not only worshiped idols but also manufactured and sold idols. Abraham, unlike Terah, came under the influence of King Nimrod and understood that a single force was needed to unite people since egoism was growing, and dividing and increasingly alienating them.
To create a state and a single nation, a consolidating force was required. Nimrod stood for state authority, while Abraham fulfilled these functions as a spiritual priest.
But when Abraham began to develop the concept of a single spiritual creation and a supreme force that would govern everything, he came to the conclusion that this force already existed. He discovered it by trying to harmonize the many totems to one common source.
By generalizing this idea and turning all the deities into a single force, he understood that it has no image. It is so universal that it is devoid of any form.
Thus, the single idol they wanted to create suddenly “came to life” and became real. After discovering that one good force of nature exists that contains everything, unites everything, generalizes everything, and governs everything, Abraham began to teach this to the people.
This suited Nimrod because now he was the single ruler, king, and authority on earth, while God was in heaven. Practically all rulers used this model up until our time.
But Abraham gradually began to annul Nimrod’s authority: “Who is he? We must worship the Creator and deal directly with Him.” A strong confrontation arose between him and Nimrod, and Abraham was forced to leave Babylon with his followers who understood him and agreed with him.
Those who had not yet reached this understanding and wished for a normal, secure, egoistic existence decided to remain with Nimrod. But they could not do so because without the single unifying force that Abraham preached, egoism began to separate them, divide them, and set them against one another.
They realized that they had to disperse, otherwise they would destroy each other in an internecine war. This was a rational decision. Thus, they scattered throughout the world with their idols, while the servants of the Creator left with Abraham.
Question: What did Abraham and his like-minded followers teach? Was it the wisdom of Kabbalah?
Answer: Yes, a method for uniting people, for enabling them to rise to the level of the Creator.
Question: Do Kabbalists call this a religion?
Answer: In principle, what Abraham revealed is called Daat (“religion”).
Therefore, Baal HaSulam writes that the meaning of the one true religion is the attainment of the single force of nature that governs everything. A person can reveal this force if he follows the correct path toward its attainment, through which he acquires absolute knowledge of all the laws of reality.
Baal HaSulam does not pay attention to anything else.
[212161]
From KabTV’s “The Last Generation” 7/3/17
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People ask why the light that corrects us and returns us to the source comes specifically during the study of the wisdom of Kabbalah and not during simple material observance of the commandments.
In fact, even in the material observance of the commandments, if one performs them with the intention to draw the light, there is light. After all, there is a connection between these actions, like a branch and root. And even those who have no intention to draw the light nevertheless receive a small illumination.
But the light that returns to the source, which has the power to change me, must come from the level with which it is connected. Suppose I study some topic in a book that is being explained to me by a Kabbalist who is now on the corresponding degree, for example in GAR of the world of Atzilut, and from there he explains in what form I can connect with him.
When I open The Study of the Ten Sefirot, I encounter Baal HaSulam as if he were alive because in the spiritual there is no death and no time. When reading The Study of the Ten Sefirot, I hear it as if Baal HaSulam is sitting next to me and speaking to me. Everything depends only on my connection with him. In spirituality everything exists; we only need to establish a connection with it.
Right now he is on the level of GAR of the world of Atzilut, and explains this passage of the text to me. The question is: How can I connect with him, and what do I want to receive from this? That is why this is called the “blessing of the Torah,” meaning what I want to receive as a result of the study. The Torah must bring me a blessing, meaning the correction of the Kelim, the ability to bestow, the quality of Bina.
And if I perform some material commandment, it too is a branch of a spiritual root. But who performs this action in the spiritual? How can I connect with him? This is like a non-living branch and root.
In Kabbalah I am addressed by someone who has attained and lives within his Kli, a person who reached this degree through his efforts, who built this Kli, who made a revelation, and who passes it on to me. But in material commandments, the connection is between the inanimate branch and root, from the world of Atzilut into my world, just through all the worlds. But the worlds are not people, not souls; the connection there is completely different.
I do not deny the branch-and-root connection in material commandments; it truly exists. But you are not connecting with someone who has attained it for you and is now transmitting it to you. It is a different connection; it is connecting through the inanimate or through the souls.
One can connect with spirituality through any phenomenon in this world since everything that exists here comes from there. But the most effective way is the study of the works of a Kabbalist because that soul has attained the Creator and prepared itself to transmit its attainment to me.
There are worlds and there are souls, and the souls are the inner part, the only living part of the entire reality. The worlds are the external frameworks, an inanimate system. And when I connect with a soul that has attained something and transmits that attainment to me, I want to be like him. I contact him as if he were alive. We have no other means of advancement except to connect with the souls that are above us, that have attained this.
There were even cases when a person had no Kabbalist teacher but still connected with the souls of Kabbalists. There is always a certain type of soul that must teach you and transmit attainment to you. This cannot come to a person simply from an inanimate system.
Even if a person simply takes a book and begins to study from an inner impulse, some messenger (magid) or soul will appear, meaning a special connection will appear.
A book is not just printed pages; it is a person who has already achieved an attainment, meaning a soul that exists at some level of the spiritual world, and transmits its attainment to us.
And the revelation of spirituality without a book is a unique phenomenon that requires a special revelation from above—either at the price of enormous suffering or due to special destiny. This is not the usual path. We connect with the spiritual system and with the Creator through the souls that have already been granted this, and this is called “by virtue of the fathers.”
There were people who revealed the Creator without prior efforts or study, but these are exceptional cases that do not apply to us. We study and advance through the accepted method, the way people are meant to advance. And if someone somewhere in humanity advances differently… anything is possible, but that is an exception to the rule.
[353087]
From the Daily Kabbalah Lesson 1/18/26, Rabash, “What Are Torah and Work in the Way of the Creator?”
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In the process of spiritual work, a person reaches a degree where they wants to bury their desire. Not even the desire itself, but the intention. They must understand that it is impossible to come to the burial of a desire if we do not know precisely what we are burying.
What is “burial”? It is when something has died within me and I perform an additional correction upon it.
I do not want to use the intention for the sake of receiving, that is, my desire in the form in which it presently exists within me. For me, it is as if dead, and from my side it is not fit for use. Death is a Tzimtzum, a restriction, upon the desire that I do not wish to use. It is dead to me in terms of use.
But afterward, I gradually begin to discover that this desire could be used if it were the opposite. I begin to perceive its decay, its decomposition, how in its essence it is opposite to the Creator. Ultimately, I arrive at the conclusion that if the desire were truly opposite to its current state, I would be able to use it differently. In its decomposition, I see that the opposite state could be good, beacuse in the decay I discern properties of the “living,” properties of life that could exist there.
Thus, when the desire comes to complete decomposition, the conditions are formed within me to ask for resurrection. I am ready for its change to “for the sake of bestowal.” I ask for this, and then “the resurrection of the dead” occurs.
The desire remains the same, but I am ready for the intention to begin to rise “from the dead.”
[352993]
From Daily Kabbalah Lesson 2/10/26, Rabash, “What Are the Two Actions During a Descent?”
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Question: You said that the exit from a state of descent depends on the preparation. Why do they say that it depends on the Creator and not on the environment, the group?
Answer: Why must everything happen specifically through the Creator? Because through that, I become like Him.
There cannot be a single correct action on my part if I do not connect the Creator to everything that happens to me, if we are not fused together, like, for example, two pages stuck together in a book.
I must relate to every state, every determination in actions, thoughts, and intention through the Creator. This is how I get to know Him. This is how I become similar to Him.
In general, my entire effort consists in constantly remaining with Him, regardless of what we go through together. This means: “There is none else besides Him.”
[353098]
From the Daily Kabbalah Lesson 2/10/26, Rabash, “What Are the Two Actions During a Descent?”
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Preparation to the Lesson
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1st part of the Lesson — Lesson on the Topic “Continuing the Convention With an Ascent” (5.27.2025)
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2nd part of the Lesson — Recording of Rabash, Writings of Baal HaSulam, “Study of the Ten Sefirot,” “Ohr Pnimi,” Vol. 2, Part 5, Item 39
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3rd part of the Lesson — Continuing the Convention With an Ascent
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