Audio Version Of The Blog – 5/12/26
Posted on May 12th, 2026
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There is no permission to inform a person how much longer is one given to live in this world; one is not to be informed of this. But Rabbi Shimon was in great joy on the day of his demise, and there was great joy in all the worlds because of the many secrets he had revealed then (Rashbi, Zohar for All, Vol. 3, VaYechi, item 157, “When His Time Comes to Depart from the World”).
The departure of a righteous person is like the purification of a Partzuf. When a person leaves their degree and passes from world to world, and especially when leaving the lowest degree, this world, it is a great joy.
Although it does not appear so to us and we think we are living in a wonderful world, we simply have not yet seen anything else besides it. But one must reveal the spiritual world, as it is said: “You shall see your world in your lifetime,” and then we will understand where we truly are.
If a person completes their mission, they no longer need to return to this world, as was the case with Rabbi Shimon bar Yochai, who attained final correction. This means that from then on, he exists only in the upper dimension and no longer reincarnates into this lower, corporeal form.
But one who has not reached their final corrected state in this incarnation must be born again and live in this world.
It is clear that Rabbi Shimon bar Yochai rejoices not because he has finished his work and can rest, but because he brought the Torah, that is, the light that reforms, to the whole world. And this, of course, fills him with joy.
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From a lecture for the holiday of Lag Ba’Omer, 5/1/10
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In our world, a person’s system of values determines the specific nature of their egoism. For example, a penchant for animalistic pleasures:, such as those derived from the opposite sex or from family life. Or a penchant for human pleasures, such as money or honor.
The proportion to which these inclinations are depicted in a person also depends on upbringing, since it erases natural boundaries. Suddenly, a person begins to desire something that he would never have desired by nature. It is a flaw in our parenting system.
In spiritual education, we do not seem to require anything from a person; we just give them the notion that spirituality is more important than corporeality. Everything else he must cultivate in himself, because the light, by influencing the Kli, nurtures everything in him.
Depending on what one has from birth, their upbringing, and the group they are in, all of this together gives them a general attitude toward life. Then he chooses what is more important to him; he has fuel for the more important but not for the less important.
When a person joins a group that can change his value system or he decides on his own that it makes sense for him to act one way or another, he can independently change these values within himself.
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From the Daily Kabbalah Lesson 4/19/26, Rabash, “Moses Went”
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Question: What kind of conflict exists within a person?
Answer: It is a constant one because a person is created from two desires: egoistic and altruistic. However a true human being is one in whom there is a constant inner struggle between good and evil, one who deliberately pits their good against the evil.
Evil constantly rises up, surging upward, wanting everything for itself, and more. A person, if they wish to engage in self-correction, continually cultivates good within oneself, and remains constantly engaged in this inner struggle.
Question: So the evil within me, egoism, is always there; it is my nature?
Answer: Yes. And you ask the Creator to give you a good nature as well so that you can balance these two natures within you! You might say: “I ask the Creator to erase this evil nature from me.” No! No, that is not wise. Rather, ask that you be given a good nature, and that these two natures exist within you in balance, not one greater than the other, and not that the positive outweighs the negative.
The middle line between them is a wonderful state! I constantly remain in this balance. I stand on two legs above them. Only then can I fully, absolutely fully, feel both the minus and the plus, and all of nature is beneath me.
Question: So a person who contains both within him, his own nature and the nature of the Creator? Is that a harmonious person?
Answer: Of course! Then such a person is called Adam, similar to the Creator, because their inner quality, the one opposite to the Creator, also becomes similar to the Creator.
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From KabTV’s “News with Dr. Michael Laitman,” 3/30/26
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If I do not feel another, truly another, outside of myself, and do not perceive myself within him, then I do not perceive the world at all.
Question: So does that mean I must always see myself through someone else?
Answer: Through someone else, yes.
Question: And the fact that we see ourselves as being so ugly now, why is that?
Answer: Because we close ourselves off, isolate ourselves in, limit ourselves, and we have no desire to see anyone but ourselves. In other words, I see mirrors all around me, mirrors, nothing but mirrors. Reflected in them is nothing but my face, distorted, twisted, full of contortions and grimaces. I see nothing but that. “That” is my world.
Question: So, if I do not let anyone in, and I do not venture out anywhere, does that mean I appear hideous? Does it mean that this, this egoistic state, is my world? It is just me, all alone?
Answer: I see only myself.
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From KabTV’s “News with Dr. Michael Laitman,” 4/7/26
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Question: How can I determine that I am in vessels of bestowal?
Answer: You can determine that you are in vessels of bestowal only if you relate to your state from the perspective of faith above reason, with an intention that lies beyond the boundaries of your awareness.
Spiritual wars, confusion, and all kinds of contradictions in which a person cannot orient themselves always intensify over time because the Sitra Achra are the forces that now confuse us, and it is exactly through them that we discern the uniqueness and perfection of the Creator.
They grow stronger not on the plane of this world where the Creator is concealed from us by such disturbances as a boss at work, a spouse, friends, or even my own inner confusion and turmoil. These forces present themselves as if the Creator has another form, different from the good who does good, perfect, and eternal.
Alternatively, the Sitra Achra whispers to me that I can supposedly attain perfection and eternity without going above reason. In other words, I am confused in all sorts of ways so that I will clarify and acquire vessels of bestowal.
The concealment that we have now takes on a different form, a different coloring, but it remains in the form of confusion. If you see the Creator and opposite Him see various qualities, Klipot, it means you are analyzing with your own intellect. So how will you rise to the next degree?
Confusion always arises because the next degree, more bestowing, more spiritual, comes to my current degree, and therefore it is completely not perceived by me.
You must always acquire vessels that are above your current degree; this is called above reason, because these are vessels of greater bestowal than in your present state. Then through them, you will be able to carry out a correct analysis.
If you try to understand what is happening to you using your current vessels, your analysis will always be incorrect. What is actually happening? I am now at a certain level; I have a will to receive that I have corrected, and with it I want to bestow. I have attained a certain degree and stand on it. It does not matter that these forces come to me from above and that I corrected myself through effort, with the help of the Creator. Even now, during the period of preparation, I am at a certain level.
What happens is that I am given the next degree. I am in a certain state, and above me hangs a higher degree, just as it is. The upper one does not change Himself; He simply shows me His picture. And I must absorb His picture, agree with Him, and try to equalize with Him in qualities.
He appears opposite to me, more bestowing, and I fall into even greater darkness. He is greater in bestowal, and this completely repels me. But in order to begin to agree with Him, I need, not my vessels, but His vessels. Then I must receive His mind, that is, His attitude toward His vessels of bestowal, and only then will I be able to agree with Him.
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From the Daily Kabbalah Lesson 4/26/26, Rabash, “Peace After a Dispute Is More Important than Having No Disputes At All”
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Question: You claim that we are not equal to one another and that our only equality lies in the fact that we belong to a system governed by a single force. Does it follow that equality is achieved only through adhering to this system?
Answer: Equality is achieved through our unification with one another, with the help of the upper force. If, on the earthly level, we try to artificially impose equality, we end up with such distorted forms of communism and violence that the result is nothing but terrible hatred and fragmentation, a scattering in all directions.
But when we strive to unite through the upper force, we will truly attain unity that will connect and elevate us. Then, within our shared desire, each of us will feel the Creator.
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From KabTV’s “I Got A Call. Not equal” 9/30/10
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It is written (Genesis 13:8-9), “And Abram said to Lot, ‘Please let there be no strife between you and me, or between my herdsmen and your herdsmen, for we are brothers. Is not the whole land before you? Please part from me: if to the left, then I will go to the right; and if to the right, then I will go to the left.’”
We should understand why he says “For we are brothers,” since they were not brothers.
The Zohar (Lech Lecha, Item 86) interprets this as follows: “‘For we are brothers,’ meaning the evil inclination and the good inclination are close to one another. One stands to the right of a person and the other to his left. That is, the evil inclination stands to his left, and the good inclination to his right” (Rabash, “It is Forbidden to Hear a Good Thing From a Bad Person”).
Rabash writes in this article that “it is forbidden to hear a good thing from a bad person.” Why? How can there be anything good in a bad person? Apparently, it is possible.
The paradox inherent in creation, which we are not so capable of accepting, is that one can advance toward perfection and eternity only from its opposite.
The will to receive, in its essence, is neither good nor bad. But when the light enters it, it gives the will to receive an intention for the sake of bestowal. Without the intention for bestowal, the will to receive is merely a material that enjoys, and by enjoying, it perceives only its own existence in the world.
In contrast to this material, there is nothing else that must be transformed or changed. However, when operating from intentions for the sake of receiving, the material discovers that they drive it, it understands that they are bad, and reveals the recognition of evil within itself. Then the material tries to change its intentions to ones through which it can enjoy, and gradually discovers that these are intentions for the sake of bestowal.
We do not understand that the Creator created creation in such a way that the very opposition to the revelation of divinity is what awakens us. The evil inclination is, in fact, the only true means that brings us closer to the goal; it does not allow us to remain at the still level without movement, but constantly pushes us again and again to search, to find, and to see the full extent of our loss caused by it, and the utter impossibility of attaining anything good without overcoming it. Without the evil inclination, a person would come to a complete standstill.
If one follows the advice of the evil inclination, one feels that one is sinking into suffering. Then a person begins to hate the evil inclination and arrives at the correct decision: to replace the intention for the sake of receiving with the intention for the sake of bestowal. In this way, the evil inclination completes its mission.
Thus, we must respect the function of the evil inclination, what it does for us by exerting its influence on us in all kinds of ways in order to turn us toward the Creator. This is called “help against him.”
Therefore, Abraham said to Lot: “If you go to the left, I will go to the right; and if you go to the right, I will go to the left.” Does Abraham not know where to go? Rather, if Lot chooses a path, Abraham knows that his path lies in the opposite direction. Without this, he would remain in a state of Hafetz Hesed, without direction. It is precisely for this purpose that the evil inclination exists.
Although it sometimes appears to us as bad and sometimes as good, we must always disregard its advice; in other words, listen to the opposite. By doing so, it orients us in the correct direction.
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From the Daily Kabbalah Lesson 4/9/26, Rabash, “It Is Forbidden to Hear a Good Thing from a Bad Person”
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Preparation to the Lesson
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1st part of the Lesson — Writings of Rabash, Article 17 “The Severity of Teaching Idol Worshippers the Torah” (1987)
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2nd part of the Lesson — Writings of Rabash, Article 17 “The Severity of Teaching Idol Worshippers the Torah” (1987)
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