Audio Version Of The Blog – 6/23/26
Posted on June 23rd, 2026
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Question: It is written at the end of the Introduction to The Book of Zohar that all the troubles in the world come from those who are obligated to engage in the inner part of the Torah but instead engage in its external part. How should we relate to this?
Answer: First of all, look at yourself and see that you, too, are engaging with the external part. There is still an inner part that you have not yet attained and with which you are not yet engaged.
What benefit will I gain from looking at others and blaming them? Am I pointing a finger at someone from the Ministry of Education to the ultra-Orthodox or religious-Zionist educational systems? What will that achieve?
I can accuse anyone I want, but what good will it do? How can I act in a practical way, according to my abilities, as a part of the order, the pyramid that Baal HaSulam speaks about, so that the system functions correctly? Will blaming someone else correct either them or me? All it will give me is pride and contempt.
We have received direction from above, we have, unlike those who do not know where they are. I cannot say anything bad about them; they are like infants. But about myself I can say that if I understand something, then I am obligated to act in accordance with it one hundred percent, as much as I possibly can.
[357603]
From the Daily Kabbalah Lesson 6/7/26, Rabash, “What Are the Times of Prayer and Gratitude in the Work?”
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It is written in The Zohar (VaYera, item 17), “‘And the Lord appeared to him at the oaks of Mamre.’ He asks, ‘Why in the oaks of Mamre and not elsewhere?’ (Rabash, Article 6 “And the Lord Appeared to Him at the Oaks of Mamre”).
If a person attains a state in which he is in Elonai Mamre, that is, he soars (Mamri), rises above the material, goes above reason, and in his thoughts only the goal remains, and he dedicates his entire life only to it, gives his whole soul to it, then he is called soaring (Mamri).
When a person grows to such a state, it is said that he is like a tree in the field—like a tree in Elonai Mamre.
Then the Creator is revealed to him, as it is said: “And the Creator appeared to him in the Oaks of Mamre.” This is the state upon attaining of which a person truly reveals spirituality.
[357863]
From the Daily Kabbalah Lesson 6/13/26, Rabash, “And the Lord Appeared to Him at the Oaks of Mamre”
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Question: Is knowledge different from sensation?
Answer: Knowledge is defined as clear attainment in the vessels of reception. Faith above reason means that I am not going to attain in my vessels of reception; that is not my goal. The goal is to attain equivalence of form, adherence to faith above reason, above the vessels of reception.
Question: Is egoism a part of the process of correction?
Answer: The ego is not a part of the process and not the process itself; it is the force by which I build my process of correction. I can remain on the level of desiring to be in the Creator’s place, to rule instead of Him, or I can come to the understanding that I must be similar to the Creator, acquire His qualities, and then rule instead of Him. But “instead of Him” does not mean “against Him.”
Question: What should be the measure of faith above reason?
Answer: The measure of faith above reason must apply to the entirety of a person’s reason. All the vessels of reception must be covered by the vessels of bestowal, by the quality of bestowal, by Bina.
Question: What does “love the Lord your God” mean?
Answer: Attaining the state of “love the Lord your God” means that I have carried out the correction of all my knowledge and all my vessels of reception to the point where I have attained complete equivalence with the Creator. That is, by faith above reason, I have acquired vessels and am now in the state of “love the Lord your God.”
Question: What is complete faith and how can one attain it?
Answer: There is faith, and there is complete faith. What does this mean? Faith is called the quality of bestowal, which a person acquires from Bina. If one attains the small state of GE (Galgalta veEnaiym, bestowal for the sake of bestowal, this means that he has acquired the force of faith. If he can add AHP to GE, to receive for the sake of bestowal, this is called complete faith, when inside the light of Hassadim there is the light of Hochma.
[357860]
From the Daily Kabbalah Lesson 6/10/26, Rabash, “What Is Above Reason in the Work?”
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Question: What is almsgiving (Tzedakah) in the spiritual sense? Is it the same as in the material world?
Answer: I don’t know what charity is in the material world. Twenty times a day someone knocks on my door asking for charity. Should I give? It is unpleasant and embarrassing not to give since everyone gives.
There are various calculations. A person thinks: perhaps it is worthwhile, because I will receive satisfaction from the fact that I gave. And sometimes it is done without any such calculation, simply because I received an upbringing that obligates me to act this way, and so I give. This too is a kind of calculation: If I do not act as I was educated to act, I will feel bad. In other words, it is a habit. That is what almsgiving in the material world.
In spirituality, charity is when you are able to give something that belongs to you without any payment whatsoever. That is, if you make all the possible calculations and it is clear to you that you will receive absolutely nothing from it, will you still have the strength to give? Where would that strength come from? We know that any action performed by the desire to receive requires “fuel.” And this “fuel” makes it possible to perform the action. Such is the nature of our desire to receive.
Imagine a machine that will not budge unless you insert a token. Here we are talking about a scenario where I give it absolutely nothing, and yet it can move. This is a completely imaginary thing, impossible to realize.
Yet we are told that it can be done. And the fact that you cannot receive anything in return means that the desire that performs this action truly receives nothing; otherwise, it would not be charity, but buying and selling.
I give a beggar five shekels in charity so that I will be healthy, so that I will attain the future world, so that things will go well for me, and so that I will feel satisfaction from having made a donation today. People get onto a bus and put a shekel into a charity box so that the bus will not explode.
Is that called charity? It is simply payment to the upper force so that it will protect me, as though I were saying to the Creator: “Look, I made a donation, and now, while I am riding this bus, make sure that nothing happens.” That is a contract, not a donation.
Of course, the vessels of reception receive nothing; only the vessels of bestowal receive. In other words, I must acquire a special correction called the “desire to bestow” within which I receive a return, compensation, for having given charity. And this must serve as the “fuel,” because without it I would not be able to give charity.
That is, in reality there is no action that I can perform without receiving some form of return or reward. Only compensation that enters the desire to receive is called animalistic, material, for the sake of reception, and not spiritual.
But if I am able to give and receive compensation within the desire to bestow, then it is considered that I am performing an act for the sake of bestowal, giving charity, that is, receiving nothing in return.
Nevertheless, I do receive strength a form of strength, a return, within the desire to bestow. But the “fuel” that I receive there serves the very same purpose for which I gave the charity. This “fuel” provided me with the strength to give charity.
[357774]
From the Daily Kabbalah Lesson 6/9/26, Rabash, “Man Is Rewarded with Righteousness and Peace through the Torah”
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Question: At the very end of Ecclesiastes, it is written: “The end of the matter, everything having been heard, fear God and keep His commandments, for this is the entire man.”
Could you explain these two principles? “Fear God.” What does that mean? For a person, fear is usually perceived as something negative.
Answer: “Fear God” means: do not let your egoism dominate and push you into all kinds of unnecessary actions. And “keep His commandments” means: follow His instructions.
Question: Which instructions?
Answer: Those instructions that apply in our world, what we see in our world. Build a normal path for yourself that you can proceed along calmly. There is no need to constantly stir everything up. Do not think that you are about to create something entirely new.
Question: Please explain that a little more. I understand not taking what belongs to others and following my own path. But what does it mean to follow my own path? How do I know what it is?
Answer: It means following what appears to you as common sense. Develop it, and with its help, you will walk correctly on the path of life.
Question: Does common sense mean normal, warm relationships with other people? That there should be love, not something excessive, but something sufficient and genuine?
Answer: Yes.
Question: So, creating such a warm circle around us, is that common sense?
Answer: That is common sense.
Question: If a person follows this approach, is that what is meant by “Fear God and keep His commandments”?
Answer: Yes.
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From KabTV’s “News with Dr. Michael Laitman,” 5/27/26
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Preparation to the Lesson
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1st part of the Lesson — Writings of Rabash, Article 7 “What Is the Importance of the Groom, that His Iniquities Are Forgiven?” (1988) (2.22.2002)
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2nd part of the Lesson — Writings of Baal HaSulam, “Introduction to the Preface to the Wisdom of Kabbalah” (3.22.2001)
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