Audio Version Of The Blog – 4/8/26
Posted on April 8th, 2026
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But because we were given the Torah and Mitzvot to keep during the concealment, we can keep them in utter simplicity, and say, “If my aim is to bestow, why should I mind what taste I feel?” (Rabash, “The Measure of Practicing Mitzvot [Commandments]”).
We must reach a state where it does not matter to us what state we are in. The main thing is to be aware, to be in a certain feeling, that I am connected with the Creator, that I am moving toward Him. I must come to a point where this becomes more important to me than all the feelings in my sense organs
Question: So how does one “simply perform” the commandments in practice?
Answer: Precisely like this, without any cleverness. It must be clear to me in my feelings. “Simply” is not a concept that describes understanding. I am a desire to receive, not an intellect, not a computer. Therefore, I must feel the commandments within my desire.
Question: And if I am not able to?
Answer: Everyone is capable, you simply have not attained it yet.
[354640]
From the Daily Kabbalah Lesson 3/23/26, Rabash, “The Measure of Practicing Mitzvot [Commandments]”
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As our sages said (Avot, Chapter 4, 22), “One hour of repentance and good deeds in this world is better than the whole of the life in the next world, and one hour of contentment in the next world is better than all the life of this world” (Rabash, “The Measure of Practicing Mitzvot [Commandments]”).
There seems to be a contradiction in this phrase. So what is better? This world or the future world? What does a “beautiful hour” mean?
Beauty is Hochma, wisdom. An “hour” is defined as a connection. If I establish a connection with the Creator in our world, then my raising of MAN, my prayer, constitutes all that I have it is my bestowal to the Creator. Thus, the Kli (vessel) that I am building now is the main thing. The upper light will come and be felt only to the extent of the Kli’s equivalence. But in the future world, the reception of the light is the attainment of the holy names. This is our goal. There is nothing more beautiful than this.
Firstly, it follows that at one moment I am in the place of the created being, and at another, on the degree of the Creator. Second, we know that our world and the future world are two states of the same degree. Our world is the present state; the future world is the state that follows in the next moment.
Thus, this can be explained either as the raising of MAN and the reception of the light with the intention to bestow, or as two states: a lower and a higher degree, where the lower degree, by working and correcting itself, merits to draw the light through all the higher degrees.
[354542]
From the Daily Kabbalah Lesson 3/23/26, Rabash, “The Measure of Practicing Mitzvot [Commandments]”
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This matter is presented in “Preface to the Wisdom of Kabbalah” (item 58): “This is the meaning of our sages’ words: ‘In the beginning, He contemplated creating the world with the quality of Din [judgment]. He saw that the world does not exist and preceded the quality of Rachamim [mercy] (Rabash “Concerning Hesed [Mercy]”).
What does it mean “to create the world with the quality of judgment”? First, Malchut was created, and then Bina was joined to it in an uncorrected form. The matter is that Bina itself cannot be uncorrected, but Malchut uses this quality according to its own desire, guided by considerations of maximum self-enjoyment. This is called the shattering of the vessels, the uncorrected Torah.
Here a question arises: “But couldn’t the Creator have mixed Bina with Malchut in such a way that they would be combined correctly?” However, if they had been mixed correctly from the outset, we would achieve nothing by it, because it would not be under our control, it would not be ours, but essentially the Creator’s. Moreover, we would not be able to discern these qualities and choose how to use them. We would have no independence.
But if, from within Malchut, we choose the governance of Bina, acquire it and adhere to its qualities, then we thereby choose an exit from one nature to another. In this lies the entire choice, the whole construction of the human within us. After all, both Malchut and Bina are created by the Creator; there is nothing here on our part.
On our part, we must only discern and prefer the quality of Bina over the quality of Malchut, to place Malchut under the authority of Bina, and not as we received it after the shattering of the vessels, when Bina is under the control of Malchut.
[354324]
From the Daily Kabbalah Lesson 3/19/26, Rabash, “Concerning Hesed [Mercy]”
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Question: The principle that existed in Sodom was: “What is mine is mine, what is yours is yours; I do not help you, and you do not help me.” Is there any logic in this?
Answer: The logic is absolute! It has many adherents. Let’s assume we receive everything from the Creator. If the Creator gave to you, but did not give to me, then even if I die, I must receive from the Creator whatever He chooses to give to me.
Question: The Creator gives wealth to one person, to another He gave poverty, and so it should be? I do not interfere in your poverty, and you do not interfere in my wealth?
Answer: Yes.
Comment: There is logic in this.
Answer: ☺
Question: So where is the flaw?
Answer: The flaw is that people do not accept this in the proper way. That is, they do not accept the absolute rule of the Creator, and it therefore collapses.
We must rise above this strictness of the Creator. It can not only be “what is yours is yours and what is mine is mine.” This is given to us from above, and we must introduce a correction into it so that everything belongs to us.
What the Creator gave us: “what is yours is yours and what is mine is mine” exists at the outset and we retain it internally, yet we cover it from above with love.
Question: Is this what we call “ours”? That is, we build bridges from one to another?
Answer: Yes.
Question: Is this the main work? And then it endures, it will not be overturned?
Answer: And then we become, as it were, partners with the Creator. He created evil, and we build bridges of love over this evil.
Question: And the evil that He created, is that “what is mine is mine, what is yours is yours”? Is this what you call evil?
Answer: Of course. It is egoism.
Question: How does this differ from the fact that during the revolution they also said: “This is ours.” What was missing there? We say that “what is mine is mine, what is yours is yours” must turn into “ours.”
Answer: There was no such ideal—“ours.” If we must do everything, then everything is in our hands. Then it means there is no Creator; this follows by definition.
I think that nothing good will come out of all these theories. I am sure that the world will still come to the realization that these questions must be solved by the Kabbalistic method. That is, to place the Creator—the single, integral One—at the head of the entire process of the development of humanity and cling to Him, and do everything only for the sake of one single proposition, one phrase: “Brotherhood!”
Question: And will people want to cling to that? Is that what they will not want to lose?
Answer: If they choose to let go of it, they will plunge themselves into such a bitter reckoning that there will soon be no one with whom to clarify.
[354698]
From KabTV’s “News with Dr. Michael Laitman,” 3/23/26
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Preparation to the Lesson
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1st part of the Lesson — Writings of Rabash, Article 13 “Come unto Pharaoh – 2” (1986) (3.20.2002)
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2nd part of the Lesson — Conversations of a Kabbalist with His Students During the Day
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3rd part of the Lesson — The Tearing of the Red Sea
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