Audio Version Of The Blog – 6/26/26
Posted on June 26th, 2026
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Question: Is egoism important for our development?
Answer: Egoism is not merely important for development, there is nothing besides it. It must not be suppressed; it must develop.
We must be concerned with its correction and proper use, not with suppressing it, because egoism is our nature, the desire to receive. It is impossible to destroy it.
The entire world is one great ego operating on different levels: still, vegetative, animate, and speaking. And the purpose of the world is to come to the full utilization of the power of egoism, not to destroy it.
Do you want to destroy matter itself? That is impossible! You can turn a person into a plant by giving him the appropriate injection. Of course, he will feel less and suffer less, but how long can such a state be maintained, even with the help of various methods?
Therefore, neither religions nor various methodologies are the solution. This is already becoming clear.
[357822]
From the Daily Kabbalah Lesson 6/10/26, Rabash, “What Is Above Reason in the Work?”
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Comment: A person is a desire to receive for himself. One will never ask for suffering.
My Response: Correct, a person wouldn’t ask for it, but what is suffering? Various desires are revealed in a person that differ from the desire of the Creator, yet they must be completely similar to Him.
The Creator shines on a person against every desire, and then gradually they begin to feel that something is wrong, although they still do not understand what is happening. These sufferings are the realization of our difference from the Creator.
Even now, whatever the reason for my suffering may be, it is a sign that in some way I am different from Him. This happens on the animate level as well as on the highest spiritual levels. Any suffering is due to the lack of similarity to the Creator, the discrepancy between the Kli and the light. Such a revelation pushes a person toward the goal. You do not have to be highly intellectual for this. If we pay attention to it, we can accelerate our development and awareness of it. But if we do not pay attention, we receive even greater suffering.
Question: What should we pay attention to?
Answer: To what is the source of suffering.
Comment: But I do not know what that is
My Response: What is knowledge for you? It is what you heard from someone or read in a book.
Knowledge is the receiving of light in the Kli. If a person simply suffers, this does not yet mean that he knows. “To know” means to attain the source of suffering. Gradually, it is revealed to a person how he can attain his source. And then you should only desire to investigate it, to work against suffering.
[357790]
From the Daily Kabbalah Lesson 6/10/26, Rabash, “What Is Above Reason in the Work?”
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Question: How can a person know that he has exhausted his entire measure? Or is this revealed only at the very end?
Answer: Only at the very end does a person discover that he has exhausted his entire measure and stands before Yam Suf (the final sea), which he must cross. This means that he has already gone through all the qualities and made all the discernments required during the period of preparation. Whenever someone cried out, “When will it happen? When?” Rabash would answer: “The Creator’s salvation comes in the blink of an eye.” Wait, it can happen at any moment.
Every next moment may be the decisive one. And every time you are filled with disappointment and despair yet continue searching for new strength in order to advance and reach the goal despite everything, it may happen that this time, instead of once again trying to move forward on your own and making use of new opportunities, you suddenly discover that you have nothing left. No more strength. No more means. You have reached the final sea, and all that remains is to cross it.
Question: But perhaps instead of constantly trying to find new strength and new means, would it be better to simply tell myself that I have exhausted everything, and reach a state of complete despair?
Answer: You cannot leave the path halfway and say: “I have tried everything. There is nothing more for me to do.” Because this point of faith above reason, the crossing of the final sea, is revealed precisely through your continued pressure and efforts to break through and move forward.
Usually, after a period of discouragement and disappointment, you begin to search for what else can be done. You do not know what to do, and it seems as though all possibilities have already been exhausted, and nothing remains. It is precisely this search, together with the inability to find any solution, that gives birth to a genuine demand, a true cry to the Creator.
And from that cry, the gates of holiness are opened.
[357928]
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: How can intention be measured? Either it exists or not.
Answer: Intention can be measured in degrees, in kilograms, in anything you like. Suppose we have a desire that is divided into four phases, or into five altogether if we include the root phase. These five phases are further divided into five, and then again into five, and so on.
According to the degree of desire upon which I am able to clothe an intention for the sake of bestowal instead of an intention for the sake of reception, I measure my level.
But first I must acquire an intention for the sake of reception. This too is not simple; all of this takes place beyond the Machsom (barrier). Thus, if I am able to cross the Machsom, acquire an intention for the sake of reception, and then correct it into an intention for the sake of bestowal, the magnitude of the desire upon which I can place this intention determines the magnitude of the intention itself.
For example, I want to drink a cup of tea. My desire may be as small as one gram, or it may be a hundred kilograms. We know from our own experience that our desires for the same things are constantly changing.
Let us say that right now I want to drink tea with an anticipated pleasure of ten kilograms, and I want it with the intention to receive. If, after a restriction (Tzimtzum) and the necessary preparation for “for the sake of bestowal,” I am able to change the use of that same desire, then the magnitude of my intention for the sake of bestowal will be ten kilograms.
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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 does a person develop fear under conditions of double concealment? How can he push off from this state?
Answer: How does a person develop fear? In truth, it is impossible to develop it. Each time, a new concept opens up in a person, one more significant than the previous one.
For example, I possessed Aviut (thickness of desire) at the level of Shoresh (root); now, let us say, I have received Aviut Aleph. What will I fear on this new level of Aviut if all my previous experience applies only to Aviut Shoresh, to the previous lower degree?
Consequently, on the higher degree where I have now arrived, I have no experience, nothing. Everything I used to fear now has no effect on me. Why? New Reshimot (spiritual records) are being revealed.
“Nothing disappears in the spiritual.” It is simply that the next degree covers all the previous experience, and I know nothing on it. On the new degree, nothing works—not the former fears or, on the contrary, anything that I had previously acquired.
Therefore a person can never learn about a new state on the basis of his previous state. Until the very end of correction, as he passes from degree to degree, he must first fail and fall, lose all his previous attainment, receive a new Reshimo, and, armed with it, begin again to carry out sorting, analysis, and correction.
It is said that every moment a person is completely new. That is, each time he is born anew, like an infant, and again he begins from a zero state. From the previous state he cannot carry anything over into the next.
Perhaps something can still be done since there is the general and the particular. Therefore every state includes all the other states that can exist in reality. If you have passed even one degree, you already have some understanding of the entire general cycle. But along with this, every state is above reason.
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From the Daily Kabbalah Lesson 6/13/26, Rabash, “And the Lord Appeared to Him at the Oaks of Mamre”
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Preparation to the Lesson
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1st part of the Lesson — Writings of Rabash, Article 10 “What Does ‘The King Stands on His Field When the Crop Is Ripe’ Mean in the Work?” (1991)
| Video: Play Now | Download |
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2nd part of the Lesson — Writings of Baal HaSulam, “Peace in the World”
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When a person is truly ready to leave their present state and move on, no matter what that new state might be, provided it is not the current one, they become like a seed that has rotted in the ground, ready to lose its former shape, unwilling to take anything with it, and desires only one thing: to attain a new state at any cost, and grow. And then they enter that state.
Such a demand must accumulate within a person. This happens gradually, without unnecessary haste, calmly, and with composure, accompanied with the awareness that this is necessary and it cannot be done otherwise.
Ultimately, a person reaches a state where he understands that it is absolutely unbearable for him to continue to be with himself the way he is. Therefore it is said that he abandons his knowledge, and is awarded higher knowledge; he becomes wiser.
But this does not mean that he comprehends all the wisdoms of our world; this knowledge is of an entirely different kind. We can see from the example of genuine Kabbalists who have attained great spiritual degrees that were not necessarily so experienced or adept at navigating all the little intricacies of our world.
They understood the true nature of our world perfectly. But the Kabbalist’s special knowledge does not extend to the the artificial constructs built upon that nature, things created in opposition to nature, or to what relates to our society with its contrived laws, that is, to everything that does not directly follow from the laws of nature. In this regard he will not be wiser than other people.
The knowledge that a Kabbalist acquires is the knowledge of a higher degree. But as to how to steal more from a bank, you will not learn that, so do not expect it. This is not merely because stealing is forbidden, but because everything devised by humans—all those laws, principles, and rules—are artificial and unnatural things.
A Kabbalist, who rises from degree to degree, acquires a higher mind. One might even say that with each step this intellect becomes increasingly removed from this world.
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From the Daily Kabbalah Lesson 6/13/26, Rabash, “And the Lord Appeared to Him at the Oaks of Mamre”
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One who advances by faith, by rising above reason, attains a higher reason.
In truth, a person is unable to go above reason. How can he part with his reason? For him, it is like separating the head from the body.
What does above reason mean? Reason is the self. This is the name for all the information about what I must do with my will to receive—the entire program of how I must fill it, what to do with it, and how to relate to it.
If I were to cast aside all the knowledge I have accumulated over the years within me, and retain only the most primitive instincts that even a small child has, could I possibly exist in such a case? Thus a person is not capable of wanting to free himself from his knowledge because it constitutes their very nature.
What we eventually arrive at is the recognition of evil. When I understand that everything within me—my insights, experience, understanding of how to act in different situations, what to do and how to behave, and everything that constitutes the inner me—is incorrect and flawed, then I renounce my knowledge, reason, and experience, and separate myself from them completely. I understand that all of this is evil because I realize that it cannot help me reach what I want.
What can help me pass into another state, the state in which I would like to be? I need to receive the reason from that state into which I want to enter, its knowledge. From here despair comes to me, and within me grows a demand, a prayer.
[357973]
From the Daily Kabbalah Lesson 6/13/26, Rabash, “And the Lord Appeared to Him at the Oaks of Mamre”
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