Audio Version Of The Blog – 3/4/26
Posted on March 4th, 2026
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Question: Are there different feelings of evil with respect to the Creator and with respect to the friend?
Answer: For our will to receive it makes no difference whether it is dealing with the Creator or with a friend. There is no distinction because it always forms its attitude from its own uncorrected vessels.
If a person directs his attention to something outside his will to receive, whether it is the Creator or the friend, the measure of correction and the magnitude and quality of the will to receive, determine his attitude toward that object. There is no difference.
Therefore, we can use the group and according to our reaction to it and according to our mutual relations with it, examine and critically analyze our will to receive, demand correction, and carry them out. After all, if something has a direction aimed outside the will to receive and stands beyond it, then it is the same with respect to the group and with respect to the Creator.
However, when it concerns my attitude toward myself, then of course it matters whether we are speaking about the group or about the Creator. What pleasures can the group give me compared to the Creator?
Everything depends on the degree on which I stand. It may be that I perform a restriction with respect to the Creator and say, “What is the Creator to me? What matters to me is the respect of the group.” Or, on the contrary, I may already restrict my attitude toward the group: “What do I need the group for? I want the divine.” But it is me who wants.
When a person tries to work without turning to himself at all, he discovers that if it is not for himself, but outside himself, then it does not matter to him for whose sake it is done or to whom exactly it will bring benefit. If it is outside of me, if neither at the beginning, nor during the action, nor afterward do I receive any response within myself, then what difference does it make which of a thousand possible factors I am now bestowing to if the results remain there and do not return to me?
What difference does it make what these factors are? From the perspective of the will to receive, I cannot analyze them; I have no connection with them. It turns out as though I throw something out of myself into space, and that is all.
But how do I evaluate my bestowal? Is it great or small? Of high quality? The fact is that I measure only the extent to which it is detached from me. As Rabash writes, there is an awareness of the greatness of the Creator before a person disconnects from himself, and there is an awareness of the greatness of the Creator after he disconnects from himself.
In the second case, I work in a state where I do not feel my acts of bestowal at all. I detach them from my “I” as though casting them into space.
Why do I do this? Because society gives me the sense of the importance of such actions. In other words, I acquire a feeling of the importance of something that is outside my will to receive, a Kli, an unfulfilled desire, and suddenly I feel that I must fill it by bestowing outward from myself. Thus, a certain desire outside of me becomes filled.
If a person works on this, he gradually passes into a state in which he can truly touch what it means to act not for himself, above reason. And this comes gradually.
[353558]
From the Daily Kabbalah Lesson 2/26/26, Rabash, “What Is, ‘The Saboteur Was in the Flood, and Was Putting to Death,’ in the Work?”
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The Group Is a Means of Direction to the Goal
The Place Where the Creator Will Be Revealed to Us
Growing Inward And Upward
Question: Can a person keep the Creator in mind in a state of greatest darkness, in a feeling of falling lower than anything there is?
Answer: One cannot maintain the sensation of the Creator’s presence or the sense of the goal in every state. And not just in every state; you can say in none because we learn from mistakes, From the negative, we come to know the positive.
This means that each time I must try and fail, try again and fail again. But that does not mean that my goal is to fail. My goal is to achieve success, and then a failure is not a failure at all, but a way of showing me another unfulfilled desire that I must fulfill.
Therefore, our path includes two kinds of states, two kinds of sensations, that are constantly in contradiction to one another. A person is always between them like between a hammer and an anvil.
One can hold on only with the help of the environment. I cannot imagine a person who truly perseveres and advances alone. Perhaps he studies. For example, recently, an Israeli man from Oslo called me; he has been living there for seventeen years: “I read your website, I participate in the Hebrew forum.” But he is not advancing! He does not feel that he lacks strength.
Baal HaSulam wrote about this hundreds of times: “A person does not feel a lack of strength when he falls and cannot emerge from the fall, and this means he is not advancing. The true sign of progress is when he begins to need an external force.”
[352909]
From the Daily Kabbalah Lesson 2/9/26, Rabash, “What Does It Mean that Before the Egyptian Minister Fell, Their Outcry Was Not Answered, in the Work?”
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Question: How can we neutralize things that accompany any of our purposeful actions during the preparation period: ego, the desire to receive, the need for self-respect, and pride? How do we choose the force of bestowal, the Creator?
Answer: I have a thousand desires, all sorts of aspirations. I do not even know what is inside of me. If I want to work as a good psychologist, I begin to delve into myself, analyze every factor and its mode of action, and look for an opportunity to influence or correct something.
Perhaps the fruit of these efforts will be a doctorate degree in psychology. Correction will not come from this because I am not correcting myself or seeing or “reading” myself with my mind. Only the light, which brings a change in my desire to receive, explains to me who I am in a different way each time.
Therefore, I do not need to immerse into myself, but to turn outward, that is, to constantly strive toward the Creator or the group. I must acquire these qualities, understanding that greatness lies within them.
To correct the desire to receive, we cannot stay in it. The light builds the vessel, and the light corrects the vessel. If we do not attract it, we will only get entangled in our animal nature and never break free from it. Then we will be scientists dealing with our animal part, like psychologists, and no more.
Even they know nothing about the inner part of a person, especially about those qualities that are a little closer to spirituality. In the field of human-level qualities, they have no understanding, and they admit it.
All our work is not about internal scrutiny: “Who or what am I?” It should be aimed at attaining the giver, the one and only, “there is none else besides Him,” the Good that Does good.
You need to constantly work outside yourself toward Him. That should be my main task. And all my desires to turn inside myself and explore myself are a real Klipa, a hindrance that comes as a result of the Creator enlarging my vessels, and each time they seem more important to me than attaining the Creator as the only one, the benevolent one.
[353571]
From the Daily Kabbalah Lesson 2/26/26, Rabash, “What Is, ‘The Saboteur Was in the Flood, and Was Putting to Death,’ in the Work?”
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Without Turning to Myself
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Question: When a person feels that pain is practically a part of the treatment, he rejoices. And yet, how can he cope with the pain? How can he prevent it from negatively affecting him and how can one avoid impatience and irritability?
Answer: Let us say a person feels pain. When he connects it to the cause, to the Creator, it sweetens his suffering because he sees that there is a cause. Then he already understands that the Creator, of course, has a good intention in sending him this pain.
This is true for the inanimate level of holiness. However, if I do not move on to the next stage, then I am not advancing. I have certainly completed one stage; I have connected the pain to its source.
But now I need to take the next step. Why did He send it to me? Now, I have to sort of bring that pain back and work with it like with an empty vessel that needs to be corrected. Then I already treat it as a sign showing me where I need to change myself.
[353313]
From the Daily Kabbalah Lesson 2/16/26, Rabash, “Make for Yourself a Rav and Buy Yourself a Friend – 1”
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Work aimed at realizing the greatness of the giver is our only work, as in the example of the guest and the host.
Either I act according to my desire to receive pleasure or my “human” level enters the picture, the point in the heart, the quality of Bina, that I received as a result of the shattering of the vessels. This is a divine spark from above, my soul, opposite which I sense the host. Then I have two elements of perception within me: my natural desire to receive pleasure from the host and the point within me that senses the host Himself as the giver.
Now I conduct two kinds of calculations: with Him as the giver of pleasure and with Him as the giver. I find myself in this separation, and this is where the work begins. What is more important to me? Him, His greatness, or arranging my relationship with Him? Or does it not matter to me who He is and what He is, as long as I receive from Him and fill myself?
Therefore if we want to develop correctly, we must constantly cultivate the awareness of the host, the concept of the host, the giver.
Initially, a person stands before the host and does not see Him. Not seeing the host is very important because it brings a person shame, the feeling that he is a receiver, that he must restrict his desires, and exert all his strength to develop his attitude toward the giver so that the giver becomes increasingly more important than the pleasures that come from Him.
If He is greater than the pleasures that come from Him, then I continually restrict my desire to receive and I do not wish to operate within it. I prefer to remain in connection with the giver, who is great. This gives me greater pleasure, greater confidence, and fills me more. And it fills me for the sake of receiving, which is called “Lo Lishma,” yet I still prefer to be connected with the host rather than simply with the pleasures.
Then a stage comes when even this “consumer” connection with the host, when I “use” Him for my own interests, no longer appears favorable to me. When I prefer connection with the host over pleasures, that connection awakens in me an awareness of the nature of His character.
This is involves attaching importance to the act of bestowal, to the quality of bestowal itself. This is called “the enchantment of holiness.” This quality itself becomes so important to me that I no longer wish to be connected with the host through my vessels of reception. I want to connect with bestowal and to belong to it. This means that a person begins to step out of himself into the quality of the giver.
Then he seeks the means by which he can truly do this. He still needs awareness of the greatness of the host, but now of His greatness as the giver. This is pure Bina, which a person wishes to acquire. As one acquires it, one begins to resemble the host, but only in that one wishes to be like Him. This means that a person, as it were, acquires Galgalta ve Eynaim, the qualities of bestowal.
[353566]
From the Daily Kabbalah Lesson 2/26/26, Rabash, “What Is, ‘The Saboteur Was in the Flood, and Was Putting to Death,’ in the Work?”
Related Material:
The Greatness Of The Giver
Reversal of the Intention to Receive
Desire And Intention
Preparation to the Lesson
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1st part of the Lesson — Writings of Rabash, Article 21 “What Does It Mean that We Read the Portion, Zachor [Remember], Before Purim, in the Work?” (1991) (3.16.2003)
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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 40
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3rd part of the Lesson — Studying with Friends
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