Audio Version Of The Blog – 6/21/26
Posted on June 21st, 2026
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Question: Is it possible to combine Kabbalah with yoga or any other methods?
Answer: This is impossible because all other methods are opposite to Kabbalah, as they do not use the desire to receive to achieve the goal. All of them are based on the suppression of Kelim (vessels), rather than their development. Just as Kabbalah is a method of receiving, so they are methods of “non-receiving,” all without exception.
Receive as little as possible, eat only vegan food, think less, breathe less, want less, whatever it is, just less. That is, the goal is to lower a person from his level to the level of an animal or plant, or even to an inanimate level.
The source of all this lies in ancient Egypt, where even dead bodies were made into undecaying mummies. These are all Eastern methods. Of course, this has a spiritual root. There is also a justification on a material level.
When you give the masses an ideology based on the assertion that you must lower your desires and then everything will be fine, it immediately bears fruit. It is accepted because it makes sense to everyone. But if, in addition to ideology, we add a spiritual component to this, if we connect it with what is beyond our life and death, and assert that a person will receive eternal reward for this, it will become a religion. This is a great force.
But over thousands of years, the human ego has continually evolved from generation to generation. Whether we like it or not, we realize our egoism, which leads to the so-called development of humanity. As a result of the new desires that manifest in each of us from cycle to cycle, we are constantly striving for something new. Therefore even those nations that were committed to the ideology of reducing desire come to a state where they can no longer restrain it.
Nothing will be left of these methodologies over the course of a century. People who are going to India today are just traveling. No one is really able to engage their methodology. Those who manage to achieve this make themselves into a primitive animal. I do not want to talk much about it, but this is a kind of last Klipa against development. We are unable to resist the process of development of the desire to receive. In 10 to 20 years, all this will pass.
Those who today are able to escape from their suffering into such techniques—to turn off part of their mind, to lower themselves to a very low level, and to really be satisfied with it—such people are not for us. This is a primitive, undeveloped form.
However, the world is developing very fast. After all, all of this is against nature. This is not a correction, but an escape from correction. We will not achieve anything this way, just some kind of temporary artificial consolation.
[357818]
From the Daily Kabbalah Lesson 6/10/26, Rabash, “What Is Above Reason in the Work?”
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The rules of the group change according to the group’s advancement. If a group establishes artificial laws and rules for itself, then either it delays its development for some time, or sooner or later it discovers that it cannot keep them. The rule may remain written somewhere, but who actually follows it?
Suppose we define something, write it down, and everything looks wonderful, but no one really needs it. I constantly say that examining our internal laws is the most important thing, because through this a person examines himself. He must relate to the group’s rules as to his own inner rules, be in harmony with them, and advance together with them.
This does not determine my relationship to the members of the group; rather, it determines the relationship among all my inner forces, feelings, and desires. Therefore, first of all, I must see it as a model of how I want to see myself internally. We are not talking about my relationships with the friends; we naturally adjust to one another in any case. The charter must first and foremost be internal. There should be no difference between the external charter and the internal one.
In our world, after a country establishes its laws, it also establishes penalties for violating them. What is the purpose of these penalties? To compel a person to obey the laws.
In our case, it is what happens to a person if he fails to fulfill something in his personal account with the Creator. We cannot even imagine to what extent the rules that we establish within the group are accepted “Above.”
Baal HaSulam writes about this in “The Giving of the Torah”: The governance established by the people and the governance of the Creator naturally correspond to one another. What a large group of people determines becomes, in a certain sense, a law of the upper governance for them.
Do not take this too literally, we will speak about it more. I only want to say that by trying to fulfill some of your rules, even if they may seem foolish or unimportant, you will clarify the charter more quickly. You will discover what is relevant to us and what is not, what is more important and what is less important.
Ultimately, whether working with the internal or the external charter, your goal is to analyze it and thereby advance. How does a person advance? He examines the degree on which he stands: whether it is good or bad, useful or harmful, whether it is for his own sake or for the sake of bestowal. Through this examination, he acquires a clearer understanding of his state and of the direction in which he must move forward.
[357404]
From the Daily Kabbalah Lesson 6/1/26, Rabash, “These Are the Generations of Noah”
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Question: Is Aviut the maximum degree of pleasure that I can receive?
Answer: Aviut is the degree of sensation of pleasure within the desire to receive. If I am sitting next to food but do not want it, then my Aviut is zero. But if I suddenly desire it, then I have a certain measure of Aviut according to how hungry I am.
How can this be measured? You can either measure it by the amount of food you are capable of consuming or, if possible, by the magnitude of the pleasure you receive. But all of this pertains to desires. We are not speaking about the physical size of the stomach.
Question: Why does Aviut change? Why can it decrease?
Answer: Aviut, meaning the measure of the sensation of pleasure, can change constantly, and indeed it changes all the time according to the types of connection with the host that I am able to reveal through this Aviut. Everything is arranged in order to bring me to a connection with the host.
Therefore, I should not pay attention to what is being revealed to me at any given moment: whether I want to eat more or less or whether I wish to enjoy this or that in one way or another. I should not concern myself with these things; they are not my problem.
They are revealed to me according to a higher calculation, while my task is to continuously orient myself in the correct direction. But why am I now given a descent, then a brief ascent, or some other state through one desire or another? That I, of course, cannot know. As long as I remain on a given degree, I can never know its causes, because those causes can only be revealed from a higher degree.
[357641]
From the Daily Kabbalah Lesson 6/6/26, Rabash, “Why Is the Torah Called ‘Middle Line’ in the Work? – 1”
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Question: How can we determine what is “truth” and what is “falsehood” if we ourselves create both?
Answer: Today we take various values, such as “truth” and “falsehood,” as standards or benchmarks. Yet all these things are relative. What appears to us as false today may seem to be truth tomorrow, and what seems to be truth today may appear as a falsehood tomorrow.
Everything depends on our egoistic development. The further we advance, the deeper we look into the surrounding nature and into ourselves. Therefore, there is no absolute standard either in nature as we perceive it or within ourselves; everything depends on the degree of our development. In that case, it is impossible to determine what is good and what is bad, what is true and what is false. All of it is highly relative.
However, if we were to discover the general law of nature—an absolute law that exists independently of man, not relative to him, not conditioned by the egoistic human being who undergoes development, but existing objectively in the surrounding reality—then, in accordance with that law, we would also come to know what truth is and what absolute falsehood is.
Then, through this, we would no longer be mistaken. On the contrary, we would be able to develop our attitude and our approach according to these standards. As a result, our development would truly become beneficial, desirable, and directed toward the good of the entire world.
Thus, the knowledge of the general law of nature and its implementation—not from the ego of man, but from the desire to come into balance and harmony with that universal law—is, in essence, the source of everything good. Through this we will come to a good life and truly discover what truth is and what falsehood is.
[236605]
From the Round Table of Independent Opinions, Berlin, 2006
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Question: You say: “Love your neighbor as yourself.” But I do not hear you, for example. How do I come to the conclusion that these are exactly the gates that I must enter?
Answer: You will bump your nose against these gates and understand that there cannot be any other gates! And besides these gates there is nothing, just emptiness.
Question: Is this what is written by the great Kabbalists, that you walk along the wall and there are no gates? And suddenly at some point, when you are already walking exhausted, you suddenly see—gates. And it turns out they were always there.
Answer: Yes.
Question: And I did not see them?
Answer: No.
Question: And what did I need to see them? They were always there, they were!
Answer: You lack disappointment.
Question: So I must be disappointed in everything?
Answer: Absolutely. In everything! So that only one thing remains: Dvekut (spiritual adhesion) and brotherhood! We do not know what that is. We keep using substitutes and surrogates. But then we will feel it.
Question: Can you at least give a hint? It is clear that if we do not feel, then we might not be able to hear you. But what do you mean by “brotherhood”?
Answer: Brotherhood is when we all find ourselves in one desire, one intention, in complete fusion, in the connection of everyone with everyone. And we return again to the system that is called “Adam,” like a single person in one body, in one heart. This is the correct future.
This must stand before us! This is how this future must stand before me as an obvious, achievable, necessary state.
Question: You just painted what we must come to after all our wanderings and disappointments?
Answer: Precisely why they are needed—to arrive at this state.
[357204]
From KabTV’s “News with Dr. Michael Laitman,” 4/15/26
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As a person develops, he gradually begins to feel emptiness within the animalistic vessels because the point in the heart shows him the absence of fulfillment. He may fill himself with food, bodily pleasures, money, honor, or knowledge, yet beside all of these there is a higher vessel that shows him that he is empty.
A person feels that whatever he has filled himself with is not enough. This happens even before he begins studying Kabbalah.
When he does begin to study, however, different difficulties arise. New conditions are arranged for him internally. Suddenly he once again starts receiving pleasure from food, relationships, work, and other worldly pursuits. This comes as “help against him.” Before he began studying Kabbalah, the process was natural and came from Above. But according to the amount of effort he invests in study, an inner imbalance begins to awaken within him, each time in a different form.
Suddenly, instead of a longing for spirituality, a person receives a longing for corporeal things, usually sexual desire, because according to its spiritual root, it is the foundation of all pleasures. Or a desire for money, honor, or knowledge may reappear, although this happens less often, since those pleasures are connected to society.
A person advancing spiritually is gradually detached from society and becomes preoccupied with his inner work. Therefore, he generally does not struggle as much with money, honor, or knowledge; rather, animalistic desires arise within him. But this is already a completely different process. These disturbances are awakened in him from Above according to the effort he invests in his studies.
How does one cope with such disturbances? A person decides intellectually that he must “erase” his own reasoning and harness himself like “an ox to the burden.” He says: “I do what I am told. Why? Because they apparently know, while I am confused and know nothing.” Or: “I must not listen to my own thoughts.”
If only I had listened to what Rabash told me! Only now can I understand how many months and years I would have saved. But it was impossible. It is easy to say, “If only I had listened!” But I could not hear it at the time.
Additional disturbances bring additional Aviut (thickness of desire) if a person accepts them and truly works with them. By using them correctly, he increases his Aviut and eventually rises to the next degree: He falls deeper, and then ascends even higher.
But if you do not want these disturbances and try from the outset to shield yourself from them, you descend to a lower degree and become more “subtle” or weaker. This is called being left aside. They may return to you from Above at some later time, but no one knows when.
Therefore, when difficult states come to a person, it is preferable to use them as opportunities for advancement.
[357411]
From the Daily Kabbalah Lesson 6/1/26, Rabash, “These Are the Generations of Noah”
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A person must use all the forces that exist within him, especially fear, to attain the desired state. We do not possess a single inclination, even the worst one, that was not created for the purpose of reaching the goal, not even those tendencies that we are ashamed to admit to ourselves. Inclinations, may be misused but nothing was created without a purpose.
We tend to think that the problem lies with the Creator, who seemingly created everything in such an imperfect form: the mentally ill, autistic people, homosexuals, people with a multitude of problems, not to mention ordinary illnesses. We think there is some sort of “distortion” here.
It is not a distortion, but a form of governance that operates with immense wisdom and comprehensiveness. Only later will it become clear why correction is specifically contained in the fact that you have a cold or that someone was born with psychological disorders.
One must not look at a person and evaluate whether he “suits us” or not.” Rather, one should evaluate only the degree of his willingness to be with us.
The group should not behave like an overly indulgent mother who pities her child excessively and thereby harms him. In the end, the child only suffers more. The group should make use of the means of influence at its disposal.
You should not relate to all the friends as though they were equal in every respect. Greater appreciation and respect should be shown to those who invest themselves wholeheartedly in the group. As for someone who is not striving to invest himself, on one hand, he should be helped, but on the other hand, he should be made to understand that there is no necessity for close connection under such conditions.
One should not abandon him, yet neither should one be overly warm or sentimental toward him. On the contrary, one should demonstrate that he is regarded as distant.
The group must utilize all available forces. Exclusion from the group is the strongest influence of all. Use shame and envy; they are among the most effective means of influence. You will see how a friend begins to feel what the group truly is and what he stands to lose. Use these means, but with care.
[357443]
From the Daily Kabbalah Lesson 6/1/26, Rabash, “These Are the Generations of Noah”
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Preparation to the Lesson
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1st part of the Lesson — Writings of Rabash, Article 18 “There Is No Blessing in That Which Is Counted, in the Work” (1989) (5.22.2002)
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2nd part of the Lesson — Writings of Baal HaSulam, “Matan Torah (The Giving of the Torah)”
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3rd part of the Lesson — Conversations with Kabbalist Dr. Michael Laitman with His Students
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