Audio Version Of The Blog – 3/28/26
Posted on March 28th, 2026
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Question: How can you always strive forward and not well on the past?
Answer: You should never dwell on the past! If you do that, you are simply consuming yourself. The past does not belong to you, and neither does the future.
Things that are not manifested in your body right now, you do not work with; they simply do not exist. The past is gone and you know nothing about the future. You cannot depict any images from the future in advance to await their actual happening. So why deal with it?
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From the Daily Kabbalah Lesson 3/16/26, Rabash, “What Is, “The Good Deeds of the Righteous Are the Generations,” in the Work?”
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Question: Rabash writes that when friends gather, they should talk about the benefits of gathering. What does he mean by that?
Answer: The benefits are an abstract concept. It can exist only in relation to my desire. Accordingly, I envision a future fulfillment, which I can earn, with less effort than the pleasure I will receive. Then it is called a benefit—you invest 99, you get 100.
But my desire must be greater than the invested effort, otherwise the desire to receive will not allow me to exert. Therefore, every time we calculate what kind of pleasure we will receive, what the disadvantages are, and how much effort we need to expend.
The benefits we want to get from the process we are going through, I cannot relate to someone else. If a person is still in pursuit of benefits from animal pleasures (food, rest, family, sex) or the pleasures of money, honors, knowledge, then I cannot give him other pleasures instead because abstract ones are not clothed in what he understands. He does not feel them. There has to be a different Kli for this.
The Kelim we initially have are Kelim in which we feel pleasure clothed in something of this world: power, knowledge, education. The closer the pleasure, the more palpable and greater in magnitude it is.
These are animal pleasures; the greatest of these are the pleasures felt through touch and sight. They are followed by more abstract ones, pleasures brought by money, honors, which are things that require a certain level of development.
But it still comes clothed in something: I am honored, respected, more knowledgeable than others, which is a kind of power (knowledge is, in the end, power, albeit a little more abstract).
But if the pleasures are even more abstract, they are not perceived by the Kelim of receiving. They relate to Bina, which is inside Malchut. Even the Klipot are the pleasures Bina feels inside Malchut, and not Malchut itself.
You cannot explain it to people who do not have it. This requires preliminary development. So when they asked me on American radio: “What is special about Kabbalah? Why did it suddenly become open? What do you want?”
I replied that we are in a state where we do not see what will happen tomorrow. The life we live is no good, people are using drugs more and more, there is no family, children have no connection with parents, we do not even know what will happen to us in a second, we are increasingly immersed in such life problems that it becomes necessary to know about reality, how to control fate, how to see which of my actions will lead to enjoyment, confidence, and a good life.
You cannot talk to people in more abstract terms because they will not understand them. They ask, “How do I do this?” Come and learn. If we want to do something in this life in a logical way, we must study it, in any profession, even a shoemaker. Even there, you will find many professional secrets you must master before you start working, and even more so with us.
[354341]
From the Daily Kabbalah Lesson 3/19/26, Rabash, “Concerning Hesed [Mercy]”
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Question: What is a group from the point of view of Kabbalah?
Answer: A group is an assembly of egoistic forces that are ready to suppress their egoism in order to create a network of forces between them that are similar to the Creator.
Comment: The group must direct a person toward the goal. If the goal is to acquire the properties of the Creator (the property of the Creator is bestowal), then it cannot manifest itself in relation to the inanimate and vegetative nature. I cannot bestow to stones or plants.
My Response: It is quite natural. The property of bestowal can manifest itself only in a group.
Question: A very important element is the growth of the desire in the group. How does this happen?
Answer: When I come to the realization that I must attain the Creator and there is only complete egoism within me, then at the same time, I accept the condition that my development must take place in a group.
Therefore, I must enter it, become equal with the friends and even lower than them, and I must annul myself so that through them I can begin to receive the influence of the Creator, the upper light.
[257556]
From KabTV’s “The Basics of Kabbalah” 3/4/19
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Comment: I keep getting confused between desire, intention, and action. I cannot properly tune myself to any one of them, nor to all of them together.
My Response: I will try to explain it sequentially and concisely.
The Goal: The most important thing in a person’s life is to attain the purpose of life (of creation), which is complete adhesion with the Creator. This must become the result of all one’s efforts in life.
The Means to Achieve the Goal: Adhesion with the Creator is achieved by similarity of form. But the Creator is the desire to bestow and a human being is the desire to receive. Therefore, similarity is not achieved through similarity of desires, but through similarity of intention—with what intention I use my desire.
We will always remain opposite in our desires: The Creator desires to give, and we desire to receive. Otherwise, we would not exist as entities distinct from Him.
Since we are created from the desire to enjoy, we can attain similarity with the Creator only by changing, not the desire itself, but the intention—the purpose for which we use the desire.
Thus, our work is only on the intention, and we join the desire to it to the extent that the correct intention “for the sake of the Creator” allows.
Restriction of Desire (Tzimtzum): Therefore, we must acquire the inner strength to use the desire from zero and upward, only in proportion to the correct intention “for the sake of the Creator” (in bestowal and love).
This means that initially, we must gain control over all desires, impose a restriction on them (Tzimtzum, Tzimtzum Aleph, the first restriction), and then use each desire only partially to the extent that we possess the proper intention.
Recognition of Evil (Hakarat HaRa): Similarity with the Creator is attained through similarity of intention.
As we strive for the intention to bestow, we begin to uncover more and more of the intention to receive (the Klipa) within ourselves.
The revelation of this corrupt intention is called exile—the Egyptian Exile (Galut Mitzrayim).
If we persist in trying to change the intention from “everything for myself” to “everything for the Creator,” we arrive at the sense of our slavery to egoism—the intention “for my own sake” (for Pharaoh’s sake).
Revelation of Evil: In this state, we gradually and fully realize that our nature, not the desire to receive, which is constant, but the intention “for myself”—is our true enemy.
By trying to break free from the intention “for myself” and acquire the intention “for the Creator,” we discover our absolute powerlessness against this enemy.
Revelation of the Means of Correction: At the end of this realization, we discover that only the Creator, the light of correction (the light of Torah, the surrounding light) can correct our intention. Then we exit the slavery of the evil intention into the intention of bestowal (similarity with the Creator). Meaning: only the Creator (the upper light) can take us out of the egoistic state—the Egyptian bondage, the state of thinking only about ourselves.
Therefore, the main thing is this: Think about the light, the Creator, who can, and only He can, correct you (your intention) from “for myself” to “for the Creator”, make the Tzimtzum, and use the desire only to the extent that the intention “for the Creator” is present.
Thus align yourself in all your actions in this world toward the correcting light so that it may give you the intention “for the Creator.”
If anything is unclear, write to me, and I will clarify.
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Question: Suppose that right now I am about to draw the surrounding light. What is this thought that I must have:? It is “to become similar to Him”? Do I rely soley on thought?
Answer: How can one know what they must correspond to? On the lower degree you will never know what the upper one is; this is impossible. If you knew, then that knowledge would hold you on the higher degree. Such is the nature of the spiritual realm, wherever you are capable of existing, is where you are.
The spiritual world does not operate like our world where I might conceptually “be” in some place even though I have not physically arrived there yet, where I simply buy a ticket and go. In the upper world there is no such thing! Even as you ascend spiritual degrees, you will never be able to know with certainty what the next higher degree is, because you must rise to it “in faith above reason.”
To be similar to the upper one means becoming more spiritual, more bestowing, more perfect, thinking less about yourself and striving to correspond more fully to the upper one. In accordance with this, picture any images and forms.
If this is not enough, ask that you be given an understanding of the upper one for the sake of becoming similar to Him. This is called “the light that returns to the source” when you ask for the revelation of the Creator, not in order to enjoy it, but in order to correct yourself by means of it.
It is permitted to ask this, that is, to demand correction instead of pleasures, so that the corrections themselves will be our fulfillment, will lead to connection, to adhesion. “The reward for a commandment is to know the one who commanded.”
[354425]
From the Daily Kabbalah Lesson 3/21/26, Rabash, “We Should Always Discern between Torah and Work”
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Question: How can one convince the friends to advance?
Answer: I simply convey my joy and energy to them in an artificial way. I come and see that everyone is sitting there dejected, myself included, but, let’s say, I turn on the radio, and it starts playing; after all, it doesn’t care, it is at the inanimate level.
Even though the friends are at the animate level, this inanimate level can set them in motion. We see that this is indeed how it works.
[354369]
From the Daily Kabbalah Lesson 3/19/26, Rabash, “Concerning Hesed [Mercy]”
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Why is a point of bestowal, called Israel, the desire to receive, added to our heart? Is it added in order to increase it from its minimal magnitude to one hundred percent? It grows only on the “flesh” called the will to receive.
This is a point of Bina, and the whole heart is Malchut. You must connect the heart to Bina in order to attain reception for the sake of bestowal.
All the degrees are built on that “flesh” that you receive from the Klipot, from your desires. Obstacles come to you from these desires, subsequently you re-enter the realization of the greatness of the Creator and restrict your will to receive. For this, you elevate the realization of the greatness of the Creator above that desire, and build it like a head (Rosh) above the will to receive. Excellent, you have successfully performed an “entry.” And immediately you fall and forget; this is called an “exit.” Our entire spiritual path consists of such “entries” and “exits.”
What does it mean that you “fall”? It means you receive the next desire to receive. And once again, upon this new desire you must build the realization that “Israel, the Creator, and the Torah are one” again; this aspiration toward the greatness of the Creator must rise above your desire to receive.
And again, this helps you build a degree where the realization of the group is above everything. You humble yourself before the group in order to establish the correct attitude and not deviate from this line. And each time, it is work.
[353909]
From the Daily Kabbalah Lesson 3/7/26, Rabash, “What Is, ‘There Is Nothing that Has No Place,’ in the Work?”
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Awe before the Creator is not an animalistic fear for oneself, for one’s corporeal life. It is directed in the opposite direction; it arises when a person stands in solidarity with the program of creation and the purpose of creation, and wishes to bring them to fruition, regardless under what conditions.
The main thing is that one becomes imbued with this idea; consequently, it becomes the most important thing in one’s life, despite any disturbances.
The fact is that it is upon this sense of awe that we build our relationship to the spiritual world. After all, we are created beings, which in Hebrew means “those who are outside the spiritual world”; meaning, we do not yet reside in the true spiritual world.
Precisely because we are outside the upper world, by revealing it we are able to completely attain it, and at the same time remain created beings who achieve equivalence with the Creator. It turns out that we consist, as it were, of two opposing element drawn from all that exists.
Therefore the awe that subsequently arises in us is no longer the fear for ourselves that existed at the beginning, but awe about how I can truly realize the program of creation and exist within it in such a way that it bears absolutely no relation to my self-interest. This concept is so sublime and beautiful that it must be in absolute detachment from everything and exist by itself.
Question: Why is there such a large number of animalistic fears, about 800 types?
Answer: The fact is that within us there are only 613 desires, and this means 613 kinds of fear, according to the number of our desires that may remain unfulfilled. And of course, there are also derivatives of them when several desires together and separately divide and connect with each other.
A person is a being who constantly fears that he will not be fulfilled. The more he fears, the more dangerous he becomes. All the actions of gangsters, villains, thieves, and murderers stem from fear, not from self-confidence. Their confidence is only a facade, a means to mask their underlying fear; otherwise they would be calm.
A person who is confident in himself does not move. It does not matter to him what happens somewhere, somehow, with someone; he is absolutely self-sufficient. But any active person acts out of fear.
Kabbalah, the only wisdom that speaks about this, says that fear is useful and good, but only when you redirect it from yourself to others, so that you have fear that you will not be able to fulfill them, to bestow to them.
Thus, 613 fears turn into 613 forms of awe, into 613 commandments (Mitzvot). Otherwise one cannot escape fear because everything is based on the desire to be fulfilled, on the desire to receive, since desire is the entire matter of creation.
Therefore, when you look at all the so-called heroes, you understand that subconsciously they are driven by fear.
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From KabTV’s “Secrets of the Eternal Book” 6/1/16
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