Audio Version Of The Blog – 5/30/26
Posted on May 30th, 2026
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Question: If nothing shines to me from afar, does it mean I cannot develop a need for the upper goal?
Answer: Our desire depends on several factors: an illumination from above, an awakening of the Reshimo (spiritual gene) from below, and so on. We can demand the conditions we need.
There are no problems here, because I ask the Creator for a Kli (vessel) and not for the filling itself. And even later, when “a woman will conceive and give birth to a boy,” there too I am asking for a Kli, for the desire to bestow. I do not ask: “Fill me.” I say: “Give me the possibility to bestow so that bestowal to You will serve as filling for me.”
What filling does a mother receive when she gives love and care to her child? She enjoys the very act, her bestowal to him. To the extent that the child enjoys, she enjoys. In giving to the child, the mother does not think about personal benefit; there is no self enjoyment here. We speak about this superficially, because inside maternal love there is an egoistic nature. But whatever it may be, this example is like an imprint from spirituality.
“For what do you suffer, why do you constantly think and worry about your child? We will give you a pill so that you forget him.” Will a mother agree to such a thing? Never! Because in the child lies her whole life, the source of fulfillment and joy. Therefore, when one asks for the desire to bestow, one asks precisely for it and not for something outside of it.
You cannot say: “Once I have the desire to bestow, with that, I will fill myself.” That would be bestowal for the sake of reception. Of course, the Creator will not reward such a request with an answer. But if a person has the desire to bestow even though it contains a mixture of the desire to receive, of self enjoyment, then this is already the state of Lo Lishma from which one comes to Lishma.
[356806]
From the Daily Kabbalah Lesson 5/14/26, Rabash, “What Is, “If a Woman Inseminates First, She Delivers a Male Child,” in the Work?”
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An Infant Born in Spirituality
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Question: How can one immediately understand that one is doing evil and causing harm? How can one shorten the time spent going through this process? One could remain in this delusion for years.
Answer: Let’s assume I am doing something. How can I tell if it is good or bad or if it is to my detriment or benefit? How can I shorten the time required to verify and understand? One could remain in this delusion for years, and until you realize this, you will keep circling around various paths before finally returning to the straight one.
Comment: A person can turn to friends whom he sees as big because sometimes you can annul before them.
My Response: And what would you ask of them? Advice? It might, on the contrary, only confuse you. They might offer a thousand tips, but instead of getting help from the group, a person could become even more confused and weakened. Where does it say to do this?
Comment: We know that only a group changes a person; it shows him where he stands in relation to the goal and what is wrong with him.
My Response: Or maybe, on the contrary, it is he who is fine? But how does the group enable a person to check? By hearing different things? No, it is with its help that he realizes the greatness of the Creator, and that is all! A person gathers an unlimited supply of force from his friends, much like fuel.
For example, instead of 70 octane gasoline, they fill me with 90 octane gasoline, and then I can do everything much faster. Nothing more! The group does not give me their concepts and definitions. It gives me an awareness of the Creator’s greatness, an understanding of who I should be with in my desire to receive, within my difficulties and obstacles.
I am not going to share my personal issues with my friends (nor will they share theirs with me). I have to take only a common force from them—a pull toward the goal. I seek to ensure that the goal, which feels like it occupies only 10% of my field of vision, would capture 50%, 70%, or even 100% of it. This is exactly what I want the group to do for me.
Beyond that, how exactly am I to move toward this great and big goal is entirely my task; I do it. This is my personal individual work; no one should meddle in it. Similarly, the teacher is forbidden to interfere, otherwise you will not have the right concepts of your own, the properties that allow you to feel the Creator. Therefore, it is necessary to protect everyone’s individuality.
All else should be very open. But my personal connection with the Creator—what I clarify with Him, the kind of relationship we have—is between Him and me, while the group provides me only with common energy on the way to Him, and no more.
In addition, we can share knowledge when we study, that this should be one way and that another. But it is forbidden to share what lies within me, within my personal scrutiny.
[356663]
From the Daily Kabbalah Lesson 5/11/26, Rabash, “The Meaning of the Strict Prohibition to Teach Idol Worshippers the Torah”
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The Group Instead of the Creator
The Group Is the Means for Attaining the Creator
The Creator Is the Goal and the Group Is the Helper
Question: The methodology for creating unity consists of joint actions, joint study, and joint dissemination. What might there be besides these well-known methods?
Answer: Every conceivable joint action. They serve to ensure our efforts—to define what the Creator is and to establish the proper conditions for spiritual advancement toward that end—ultimately meet with success. We must define among ourselves what the Creator signifies and what kind of property it is that can be revealed in nature.
It is a unique property that manifests where (based on the nature of our own properties) there is neither “I” nor “you.” But this state of “neither I nor you” is built precisely on “me and you,” two distinct entities that unite with one another so completely that the “I” disappears.
Once united, at the very point where these egoistic properties annul themselves, where they succeed in rising above their own nature, they ultimately lead to a state of self-negation. This “negation of the negation” yields an image of the Creator within our desire even though the Creator Himself exists entirely beyond our desire. This is a force that exists beyond the scope of our perception and it can manifest within our desire provided that our desire becomes similar to it.
This is the manner in which we must constantly think, analyze, and gradually progress to this realization. For this, we have a teacher and a friend, or as the saying goes: “A friend, a teacher, and a brother” who offers assistance and who bears a specific duty in this process. We must make use of the explanation and try to model this condition in ourselves.
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From KabTV’s “I Got a Call. Gate of Tears” 10/11/10
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Question: If I see negative qualities in my friend and detest them, can I redirect this hatred toward my own recognition of evil?
Answer: We have two ways to look at our states: ourselves in relation to the Creator and ourselves in relation to others. These “others” are none other than the Creator, the group, or the friend. I have no other object against which I can examine myself.
Instead of the Creator, we have been given the group. Through it, we can subsequently transition to a relationship with the Creator. Ultimately, we must come to a state where both the Creator and the group exist within a single dimension for us.
In short, it does not matter who is outside of my egoistic vessels. If this distinction matters to me, it means that I am approaching my state with an intention for myself and making various calculations about whom I should treat better and whom worse. By doing this, I am simply deceiving myself.
If I truly want to examine my status as a Kli—to what extent it is corrected or corrupted—then first of all I must regard both the group and the Creator as one and the same in relation to myself. Then I completely nullify my desire to receive, and from that level I can begin measurement. In this way, I can avoid distortion in my inner measurement.
My instrument is an instrument correctly directed from within me outward. Then I will be able to see how to continue developing, and where my true attitude actually lies. And from this point, I begin to work.
It is self-deception to think that something outside differs in relation to my desire to receive. Such deception must not blind me because then I will be unable to remain in the correct position at all.
Of course, this does not mean that I should run around serving everyone now or forcing myself to be good to all. People usually think that this is what should happen and expect a Kabbalist to solve their problems.
I must relate to everyone outside of me in such a way as to nullify my Kelim. I am not supposed to serve the whole world, nor to cater to the egoistic qualities of my friend.
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From the Daily Kabbalah Lesson 5/4/26, Rabash, “What Is Heaviness of the Head in the Work?”
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The Group Is My Spiritual Tuning Fork
All The Measurements Are Done In The Group
A Clear Criterion
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