Audio Version Of The Blog – 5/28/26
Posted on May 28th, 2026
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Question: If I perceive something negative in the qualities of the friends and recognize evil in my attitude toward them, how can I see all of this within me?
Answer: When you look at a friend, you discern evil in him. But how do you see the evil within yourself? Here, problems arise. This is where a mistake can slip in.
You cannot claim now that you see something bad in the friend because your Kelim are uncorrected, and then justify them by saying that the Creator stands behind them. Such an approach is incorrect, because it is an incorrect evaluation of the state. It is not true, not real.
The point is that all of us are uncorrected and all are opposite to the Creator. And if I intend to examine my inner Kelim in relation to others, then I say that my attitude toward them is egoistic.
Moreover, the definition of “others” can include the friends, the Creator, and the rest of creation; it is all the same. After all, I am an egoist. Everything outside of me—my friends, the other parts of creation—are egoists too.
Besides this, there is the Creator, that is, the absolute, eternal, altruistic quality. There is a difference between the concepts of “friends” and “the Creator.” If I say that my attitude toward others is bad because I am bad and they are good, then I will have no one to work with. This is an incorrect approach.
In that case, I would be evaluating them not according to what they are now, but according to what they are meant to become in the state of the final correction. Such an approach is wrong.
I must see both myself and them realistically, and then I will be able to unite with them in order to come together to correction. I must see my friends, not as though they are already corrected, but as they truly are now, so that I may have a group with which I go to attack.
[356319]
From the Daily Kabbalah Lesson 5/4/26, Rabash, “What Is Heaviness of the Head in the Work?”
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Comment: In one of the lessons, you said it is impossible to advance through prohibited actions.
My Response: There is nothing in the world that would not let you advance. Such a thing is impossible because it is a part of our soul. In every case, any action is an advancement. You would not be able to find anything you cannot advance with.
Nothing is created without purpose! We do not see it, and cannot relate to it. For example, I just took a step in some direction, let us say, toward the goal, whether I want to or not, but on the way, I stepped on an ant and crushed it. This too is for the goal. There is nothing you cannot connect with Malchut of the world of infinity, which includes the entire creation.
[356658]
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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Our whole choice lies in accelerating the advancement.
Let’s say that this world, moving at its current pace, is destined to reach the end of correction in 100,000 years. In previous cycles of incarnations, a person traversed certain stages naturally; now one has the capacity to traverse, with the world, the entire remaining path to the end of correction artificially, for example, not over 70,000 years, but within 7 to 10 years.
So how can we not hurry? The only choice we have is whether or not to step on the gas. It may seem to a person that they have to do something extraordinary, but they simply need to do all the same things, only faster.
Speed, rhythm, and tempo signify the exertion of inner effort in what I need. For example, in order to connect with a friend a little more, I pressure myself more. To learn a little more, I pressure myself again. That is, to do all the same things, but with more intensity.
What is the use if I run from corner to corner? What will come out of it besides the wind? What is meant by speed is applying my own efforts in every little thing that I have to examine and clarify.
As you now sit for two and a half hours at the lesson, apply effort to be more focused, more concentrated on the lesson and its goal, and nothing more. So that the intention does not disappear, constantly hold on to it. Only the lesson and its goal should be before you. And this already means that you are on the correct path. If you delve deeper into this thought and are afraid to lose it, then you increase the speed.
[356546]
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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This means that one should see what he needs before he prays, and on this lack he prays that the Creator will satisfy his lack (Rabash, “What Is Heaviness of the Head in the Work?”).
It is written that a person should pray based on their deficiencies. How do I find out what I lack? All I need is to see that my qualities are opposite to the Creator, to grasp this intellectually, as it were, and to sense it deep within myself. There is nothing special about it.
The remarkable aspect lies in the fact that the Creator performed a miracle. He granted me the sensation that my current form is contrary to what I usually feel; furthermore, He gave me an additional Kli (spiritual vessel) from a spiritual world that is entirely opposite to my own.
So now I have two distinct types of vessels. First there is a tiny spark of desire to bestow (Ner Dakik), referred to as an illumination of holiness or a point in the heart. This spark is a fragment that remains from the shattering of the collective vessel of the soul. Second, there are my egoistic qualities, my ordinary, natural form.
Now I can examine, analyze, deliberate upon, and conclude that, to the extent I can see my qualities through my point in my heart, they are opposite to the Creator.
This realization is only the beginning of how I relate to spirituality; it is not yet my actual entrance to the spiritual world. Many people experience this sensation, reach out to us, come here, receive this feeling, and subsequently go home and never come back again.
Why? Because there is another step from this point onward. Since I sense my oppositeness to the Creator, I must find the correct solution to what to do with this knowledge? What can I derive from the interplay of these two systems. I have to relate to them correctly.
This does not mean that I should seek out specific Kelim to improve myself and pull myself up to the level of the Creator through my own efforts. If I look at it that way, I see I cannot do it.
Then I break down and leave Kabbalah. I tell myself this work is not for me, and that it is beyond human ability. The Creator is in heaven and I am on earth. Let me live in peace. It is better to close my eyes and see nothing, remaining in my own nature.
Being caught between the spiritual and material worlds is a terrible suffering. Constantly feeling yourself opposite, insignificant, bad, experiencing unpleasant sensations, and hopelessness. For what?!
In other words, the disparity between the material and spiritual worlds must be used correctly right away or one falls into depression, into a state of hopelessness, from which there is no way out.
Recognition of evil should immediately become a springboard for working with faith above reason; I cannot do anything on my own, but the Creator can. Moreover, His program includes implementing my correction to the extent I require it from Him.
How will it happen that I will demand this from the Creator? To do this, I must value His greatness and lower myself before Him. This is how I get advice from Him, adhere to Him. Ultimately, adhesion is what we achieve.
If we process all this data correctly, we reveal the need for a group that will give the strength to properly relate to unfolding states. And then one quickly moves on to the next stage in the work.
The next stage is serious work. It constitutes a prayer to the Creator, which can only be carried out by faith above reason.
[356288]
From the Daily Kabbalah Lesson 5/4/26, Rabash, “What Is Heaviness of the Head in the Work?”
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Initially every person exists on the level of idol worshippers. Each one must examine all of one’s thoughts, desires, intentions, and future state (what one wants to know and attain and how one wants to feel and see one’s entire environment and themself) and determine whether all of this converges into a single point called the Creator.
But if a person has not directed their future data to this point called the Creator, they are forbidden to use the force of the Torah for advancement. First, one must clarify what is possible at one’s level.
When one completes these clarifications and asks for strength to advance so that the surrounding light will come to them, heal them, advance them, draw them closer to holiness, and give them a stronger feeling of the divine, that “There is none else besides Him”, then, after such an awakening, additional obstacles and confusion will descend upon them.
These obstacles will be more subtle; they will serve to orient one with greater precision (operating within a narrower scope (much like measuring distance in meters or alternatively in millimeters or microns). This becomes clear from the obstacles that befall a person: They will show more precisely how much more sensitive he has become, how in places where he previously saw only coarse things, he now distinguishes finer, sharper details.
Although it may appear to us that the very same obstacles (the same setbacks and confusions) are constantly recurring, each time we examine them, we perceive the underlying picture and discern its ultimate purpose with a sharper vision, through more subtle qualities, and with greater precision.
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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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We must infuse every action we perform with the principle “There is none else besides Him.” By doing so, we are already in unity with the Creator, albeit on a certain level, but nonetheless it is a true state of unity.
We will come to know Him in a more sensory form with greater awareness until He is revealed in His complete fullness, a state known as final correction (Gmar Tikkun), the world of infinity, which is our goal.
But how will this be revealed? Precisely through small actions. What am I doing right now? Do I understand that what I am doing now comes either from the absence of connection with the Creator or from the presence of this connection?
Even if you have to lie to yourself to convince yourself that you must do it. For example, I am forced to steal. If I do not steal, I will have nothing to eat, I will have no strength, no energy, I will not be able to satisfy my needs, I will not be able to study. A person constructs all kinds of justifications even for not very good actions.
But for now, this is of no consequence because one cannot act otherwise. Even through such means one is connecting oneself with the Creator. It is essential to internalize the Creator, that you bring Him within. Do not attempt to conceal these matters from yourselves.
Otherwise it is as though you were erasing the Creator from some part of your life, banishing Him from there. No! He is always present within all my actions, even the ones that are least praiseworthy.
Question: What does it mean to internalize the Creator? Does it simply mean thinking about Him?
Answer: Yes! Think! And you will see how suddenly, within these very actions, you will begin to behave differently. The Creator agrees that instead of being concealed from you, you should search for Him in every place where you may be. There is nothing more terrible than erasing Him from your field of vision. Invite Him into the worst, the most indecent, the most dishonest action.
Rabash writes about this: When a person regrets having left holiness, they decide that from that moment onward they will try with all their strength to ensure that it does not happen again.
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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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Question: How do we connect material (animalistic) actions to the goal?
Answer: It is very simple! Which of my animalistic actions can I not connect to the goal? I examine that there are some things I must do: work, sleep, eat, wash, and care for my body. I need a family, a wife, and children. I have to provide them with everything because that is how the Creator arranged it.
So if He arranged everything this way and I am executing it, then on one hand, it is a necessity. On the other hand, I must perceive all this as coming from Him, He obliges me to do this; therefore, all these actions are linked to holiness.
It turns out that I spend 20 hours a day doing what the Creator forces me to do. So how much do I devote to spirituality? Two and a half hours in the morning here in class, another half hour to get here, and another half hour back. This amounts to three and a half hours. In addition, maybe half an hour during the day in the evening or at lunchtime. That is it! Meaning, I spend 20 hours a day doing things that are not directly related to spirituality.
But if I know I do this because it is the will of the Creator so that in these actions I feel that everything comes from Him, that He obliges me to draw closer to Him with their help, then all these 20 hours turn into a means of moving toward the goal.
That is how I go to sleep, and through it I advance. I eat, and advance through it. In this way, any action turns into something that brings me closer to the Creator.
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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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