Audio Version Of The Blog – 4/24/26
Posted on April 24th, 2026
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We are constantly advancing. In reality there is no turning back and no descents on the spiritual path. Ascent is taking place all the time, although it can be either in the Kelim or in the lights. This is how we should think, and this is what is really happening.
If it seems to us that we are falling, this is not a descent, but rather an accumulation of empty Kelim that later will receive their fulfillment. In this constant forward movement, a person needs absolutely everything they have. It may seem to you that something is hindering you on your way, but in reality, you are unable to advance without your “Pharaoh,” without egoism.
Pharaoh is all your Kelim. If they are not corrected by you, then what are you going to use for your advancement? Every time you take from him, correct it and advance. All the obstacles that exist in your head, along with the sense of powerlessness you feel, occur precisely when you are obtaining new, empty Kelim. However, this is an acquisition, and you must remember this, you must believe in this, even if you feel that it is literally death: They can kill me, but I am unable to move.
Do you think that someone is going through this path in a different way? I used to have states when Rabash would call me and say “you should come.” But I was sitting home and crying because I was unable to move a bit and leave the house. I was not capable of getting up, getting in the car, coming to him, and taking him for a walk to the park.
Different things happen to a person, he goes through a great variety of states. We have to believe, just believe, that difficulties help because we are unable to see or know. Later on, you reveal that this is what happens, after all, you can justify everything only later.
[354498]
From the Daily Kabbalah Lesson 3/22/26, Rabash, “What Is the ‘Bread of an Evil-Eyed Man’ in the Work?”
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Question: In the process of evolution, many species have simply disappeared. The Earth has gone through different periods: sometimes development proceeded very slowly with almost no changes for long stretches of time, then suddenly rapid changes occurred, and many species vanished from the face of the Earth.
If evolution is embedded in nature as a gradual movement toward a goal, why do entire species suddenly disappear while processes of development and destruction occur simultaneously?
Answer: One cannot exist without the other; there is no life without death. We are in a process of evolution that includes both development and destruction. In nature, everything operates according to a precise, deterministic law that advances it toward its final goal of development, as it is said: “The final goal is already embedded in the initial design.”
Without this, development would be impossible because it is necessary from the outset to determine where this development is heading and what defines each subsequent form. Each new form must already be potentially embedded in the previous one and only realized from it in practice. Everything is far more complex than it appears in our world where it seems that a man and a woman simply meet and produce offspring.
But where did they come from? What caused them to meet and give birth to exactly such children? All of this was originally embedded in potential, but this information is hidden from us. Although there are “psychics” who claim to reveal it and predict future events.
Future forms already exist and, in principle, can be revealed. But they are hidden from people so as not to deprive us of free choice. Knowledge of the future would turn us into robots. To prevent us from acting automatically, the future is concealed from us.
Evolution cannot advance correctly if the next form is unknown to it. Evolution is not guided by temporary conditions of what is better or worse in a given situation, as scientists assume. Science can reveal only mechanical and biological changes, that is, those already materialized, but not the potential causes that brought about these changes.
Kabbalah, however, reveals these potential causes and explains where development is heading and what its future form will be. Therefore, to understand the inner mechanisms of evolution, it is necessary to study the wisdom of Kabbalah.
Then we will learn why the matter of this world was created and what forms it must go through as it materializes from its initially embedded potential. Kabbalah allows us to understand everything that happens with our world and with us: everything that was and everything that will be.
The disappearance of species is not destruction but a change of forms. Some forms are born and exist for a certain time in order to give rise to more advanced forms. Then the previous form continues to live within the more advanced form that emerged from it.
And within us, too, there are small “dinosaurs.” It does not matter that they became extinct 66 million years ago, because our memory carries information from the very beginning of the universe, billions of years before our time.
[218905]
From KabTV’s conversation “New Life 931 – Evolution: The Next Stage,” 12/12/17
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Question: If the spiritual leadership cannot replace you as the Kabbalah teacher, then who can do it?
Answer: The Creator, who will be revealed between you if you remain together. But if you do not remain together, you will fall apart. That is all.
The role of the spiritual leadership is to call for unity. It cannot issue commands; it can only determine and say: “We must unite, we must unite.”
If you heed its words, the Creator will reveal Himself within your unity and you will learn from Him and from no one else.
There is not a single one of my students who can replace me. Only together, as equals.
[353931]
From KabTV’s “I Got A Call. In the union” 9/11/10
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It is written: “Work for the Creator in joy.” If there is no joy, it is a sign that we are not in spirituality. Bestowal is impossible without joy.
It is written in the The Book of Zohar that the Shechina dwells only in a perfect place: not in a place of lack, not in a place of defect, not in a place of sadness, but in the proper place, in a place of joy. In a corrected place there is an illumination from the presence of the Creator, and this brings joy to a person.
By this criterion, one can always determine whether a person is in spirituality or not. When a person first begins to study, for a long time one does not yet sense the corrections taking place within them, or they may perceive them in an inverted form; therefore, they may experience despondency or irritation and find themselves at odds with the changes happening within them.
Here joy is a very clear indicator. If a person does not feel joy, it means that his desires do not correspond to the Creator but oppose Him. As the desire is corrected, joy is revealed within a person. And the stronger and deeper the joy, the more the upper light is revealed, the presence of the Creator, the Shechina.
If the upper force is preparing to reveal itself within a person, then first joy is revealed and only afterward the Creator. Joy is an illumination from above, a special force of the light that appears in response to prayer, to a request to the Creator from below. When we turn to the Creator with questions and requests and want to connect with Him, in response we receive light from above that corrects our desires and fills them.
This light first brings joy, and only afterward all the other revelations. Therefore, the Shechina (the presence of the Creator) is revealed only in joy, which appears first.
If I want to attain bestowal, I must always be in joy. And if it is absent, I must examine myself to see where uncorrected egoism remains within me that prevents me from revealing the Creator. We do not know whether we are approaching the revelation of the Creator, and therefore Kabbalists give us a criterion for checking: Am I approaching joy, or, on the contrary, moving away from it with each day?
By these movements toward greater or lesser joy, one can judge how much one is approaching the revelation of the upper force or distancing from it because joy is the result of “good deeds,” that is, corrections.
In any state one must hold on to joy, because “there is none else besides the Creator”; everything comes from Him. No one can do something bad to us without the Creator’s knowledge or consent. That never happens; everything comes from above. Behind every person stands the Creator exerting His influence on us through this theater of “reality.”
If I do not have an egoistic intention to receive, I will always be in joy. It does not matter to me what the Creator gives me; the main thing is that He constantly takes care of me. I do not weigh what is more pleasant or beneficial for me in my egoism; therefore, I accept everything with joy.
By this criterion, we can evaluate ourselves: Are advancing as a group toward correction and the revelation of the Creator? Are we setting an example to the friends that we must always be in joy in order to bring the revelation of the upper force ever closer?
Joy is a consequence of my act of bestowal, of bestowing to the friends, to the Creator, and to humanity. Joy is the result of bestowal because by bestowing I become similar to the Creator. Therefore, through this action I receive an illumination that is called “joy.”
Spiritual joy comes from the fact that through my actions I help the Creator fill all of creation. Joy is the result of the fact that, with the help of the Creator, I fill all of creation and thereby bring Him pleasure.
[246546]
From the International Kabbalah Convention 5/18/19, Mexico, Lesson 5
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Preparation to the Lesson
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1st part of the Lesson — Writings of Rabash, Article 17 “Concerning the Importance of Friends – 1,” (1984) (12.27.2002)
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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 — Writings of Baal HaSulam, “A Speech for the Completion of The Zohar“
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Comment: While working within a group, a person feels a certain satisfaction from having submitted himself to the group and doing what the friends want from him.
My Response: It is true. If a person has performed a specific task and succeeded, then he feels satisfaction, pride, and vanity. But this is not important. Let him do everything for the sake of that, and then, as it is written, from “Lo Lishma” he will come to “Lishma.” Then he will see whether it is worth doing it for the sake of praise and whether he needs this praise at all.
The main thing is to make an effort as much as possible. But if you begin to consider that after all, you are doing it out of your desire to receive, and not yet for the sake of bestowal, you will never do anything at all. These are indeed the correct questions that Pharaoh asks: “Who are you, what are you, and why are you striving so intensely?” But if you do not strive in this way, you will never break free from your current state.
Imagine a child. If he does not learn anything smart or useful, he will remain stuck in his childish games and will not grow up. One should not be overly clever; one simply needs to act.
This is also a problem. There are many seemingly contradictory pieces of advice. On one hand, it is said that one should not be too clever, and on the other hand, that one must act and think. And a person rushes about and does not know what to answer his own doubts because his mind is cluttered with a host of counsels, resolutions, and sayings from the sages.
But after all that, if you cast aside all these intellectual subtleties, you are left with only one choice: to invest your efforts in the group.
[354539]
From the Daily Kabbalah Lesson 3/22/26, Rabash, “What Is the ‘Bread of an Evil-Eyed Man’ in the Work?”
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Question: You said that breaking free from the power of the Klipot is a significant challenge; a person can remain in such a state for a long time. What could be done to disconnect from it?
Answer: Klipot are any thought and any disturbances that disconnect me from the Creator. What can I do about it? There is only one thing: remember that the Creator sends this to me. Without Him, I have no ability to fight them. I must arrange matters so that the Creator, who resides within me, fights with the Klipot that are in me. Regarding this, it is written: “Come unto Pharaoh!”
Pharaoh is the entire concentration of the Klipot. The Egyptians were so wise, even in the material world, that they made the body eternal by embalming it. They got to the point where they made living material inanimate, and in this form, as if eternal. To such an extent is this a Klipa.
In the Torah, it is not said that Moses has to fight on his own. He should only be present, be impressed by the actions of the Creator, and by this awaken all his desires, called the people of Israel, to follow Him. And that is all. “Then the Lord said to Moses, ‘Now you shall see what I will do to Pharaoh, for with a mighty hand he will send them.’”
By yourself, you are not capable of fighting the Klipot. What forces will you use to do this? A Klipa is the reverse side, the Achoraim, of the Creator. He enlivens it and brings it to you to be revealed precisely with the help of the Kipa.
[354483]
From the Daily Kabbalah Lesson 3/21/26, Rabash, “We Should Always Discern between Torah and Work”
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Question: Why is the addition of egoism not felt as a great desire in the preparation stage?
Answer: A greater will to receive that comes to you lowers you from your degree. But you do not feel it as greater egoism, you feel it as additional pleasure.
The new will to receive that arrives gives you this opportunity; it obliges you to act. You don’t feel that the desire itself has grown; rather, you feel that your pleasure could be more intense if you were to indulge in it since you are thinking only about the pleasure itself and not about the One who gives it.
What spoils your connection with the Creator? The new desire! It does not erase the pleasure; it erases your connection with the Creator. If it had erased the pleasure, you would suddenly feel emptiness and immediately awaken. Instead, you feel that you are immersed in pleasures; it only that the Creator has vanished from your perception of reality.
Furthermore, the sensation of pleasure bribes you. Gradually, a person becomes accustomed to this state of affairs: he enjoys for himself, naturally not for the sake of the Creator, since he is still in “Lo Lishma,” yet at the same time he does not want to lose the connection with the Creator under any circumstances and constantly seeks it.
He wants to feel that he is in the Creator’s world, in some kind of sphere filled by the Creator, and he continuously tries to hold onto this state. These are the efforts. He tries to carry them out by all possible means, and as a result, the sum of his efforts fills his “cup,” and he crosses the Machsom.
As for the descents along the way, nothing can be done about them. How many will there be? No one knows. It is impossible to say how much time will pass between ascents and descents, because this depends on the person; in this lies his effort and his choice.
[354551]
From the Daily Kabbalah Lesson 3/23/26, Rabash, “The Measure of Practicing Mitzvot [Commandments]”
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