Audio Version Of The Blog – 8/3/26
Posted on August 3rd, 2026
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Question: How can a person determine that he is standing before a choice?
Answer: A person does not know that he is in a state of choice. He must have faith and constantly remind themselves.
Therefore it is necessary to develop the habit of creating various reminders, notes, and marks inside and around myself that will help me constantly remember what, and in which direction, I can now add from myself. And then, within three to five years, one can attain what the Kabbalists write about.
However, the system must accompany me in such a way that I can constantly awaken, and strive toward the goal. Now this system is becoming denser; time is compressing. For although the Kabbalists wrote long ago, in the times of the Gemara, they had our days in mind.
It is said that everything that has been written is intended for the last generation, for living in the days of the Mashiach because for the previous generations it made no sense to write anything. In the past generations only a few individuals rose to the spiritual, and the Torah they had was different; they were drawn from above. But all the holy books, including those written by Moses, are intended for our generation.
It seems to me that for beginners time is indeed greatly shortened. Today people come who grasp the material very quickly. After two or three years I still did not perceive what today they feel and understand after a month of study.
Comment: With such receptivity one can remain for ten years without advancing at all.
My Response: I am speaking about one specific parameter. That a person can sit here another twenty years, and remain the same as today is true; it all depends on him. And yet for now, his understanding, perception, and connection with the material are such as mine were two years after I began to study Kabbalah. This is a miracle; I am amazed by it.
[359443]
From the Daily Kabbalah Lesson 7/20/26, Rabash, “The Creator and Israel Went into Exile”
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Question: How can a person ask the Creator for help and wish only to bestow without receiving anything for oneself?
Answer: That is exactly what we ask for. I ask the Creator to give me the ability to bestow. To bestow upon the Creator means to bestow upon the group, as it is written: “I dwell among My people.” It is one and the same.
There is no other Creator. “I dwell among My people” means that He is revealed within the group. The collective force of the group is called “The Creator.” To bestow upon the group as a whole is to bestow upon the Creator.
We tend to think about this in ordinary, earthly terms, and so it seems to us. “What is so special about the group? What can I possibly give them? This is nonsense!” But if you were truly able to come out of yourself and bestow upon others, you would reveal the higher reality rather than this world. We simply have not yet attained it.
One might ask: “Haven’t many philosophical movements also promoted devotion to society? Have they not claimed that the voice of the people is the voice of God?” But that is not the same because they did not use the reforming light, the inner force contained within the collective.
So what does the wisdom of Kabbalah ultimately say? You have nothing but desire. Within that desire lies a unique force called “the Creator” concealed there from the outset. You can awaken this force within the group if you genuinely wish to advance toward it by bestowing upon the group. There, within the group, you resolve all your relationships—with yourself, with the group, and with the Creator. Everything takes place within the group, in the bestowal that you acquire outside yourself.
There is no difference between bestowing upon the group, and bestowing upon the Creator. Bestowing upon the group refers more to bestowing upon the vessels (Kelim), the desires of others. Bestowing upon the Creator means becoming more integrated into the general force of bestowal that reigns within those desires.
We must free ourselves from religious concepts, from the lingering belief that there is some Creator ruling somewhere in the heavens and influencing us from there. Notice how deeply rooted this stereotype still is within us! But there is no higher force outside of us! That force exists within the group, in the connection between us. There is nothing beyond that reality that you reveal. Outside of reality, there is nothing.
As you delve more deeply into these concepts, you begin to understand that this is, in fact, a very materialistic approach.
[38659]
From the Daily Kabbalah Lesson 3/21/11, on The Book of Zohar, Yitro (Jethro)
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Comment: On the one hand, we say that all our discernments (Avchanot) come from previous states, while on the other hand, it is said that the next state is completely opposite to the previous one. The previous experience cannot help in it, and all advancement takes place in darkness.
My Response: Indeed, a person has no experience from their previous state. This is what is called going “above reason.” The upper appears dark and concealed to a person. You must have faith, that is, perceive not in sensation, but in the Kelim of bestowal. This is called faith.
In the Kelim of bestowal (they are above you), you may assume that the upper is indeed higher and greater. This is despite the fact that in the Kelim of reception, which you are presently in, you do not feel the greatness of the upper. Even if these Kelim are already working in order to bestow, they are still small compared to the upper.
Suppose you already have a screen, and you receive with the intention to bestow, that is, you are in a certain spiritual state, on a certain degree X. You already have something, but nevertheless there exists X + 1, and for you this is darkness! X+1 is an addition to the desire to bestow that you do not yet have. Relative to your Kli this action is dark, and you do not perceive it as more exalted.
You can feel and evaluate this action as greater only on the condition that you have a Kli of bestowal for this action. But if you have not yet acquired it, then this additional bestowal appears to you as darkness. And there is nothing that can be done about it.
[358882]
From the Daily Kabbalah Lesson 7/5/26, Rabash, “What Does, ‘Everything that Comes to Be a Burnt Offering Is Male,’ Mean in the Work?”
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Question: Can I receive discernments (Avchanot) and a sense of their nuances from the group?
Answer: No, you cannot. You receive the general feeling of the greatness of the upper from the group. That is the group’s power. In fact, even this you do not receive from the group itself.
You receive this feeling from above, but through the group. Everything you receive comes from the world of infinity, either directly or through the friends, that is, through the souls with whom you are connected in infinity as one soul. Because there you are one soul, each of you receives additional Avchanot and additional illumination for each of you.
For example, suppose there are ten of us connected in infinity as one soul, and each of us has ten Avchanot. If all ten possess them, then each one has ten from everyone.
In this way, through the friends I draw an additional ten Avchanot because here in our world I want to become similar to the corresponding state in infinity where we are all united. By wanting to unite with them here, I as though draw that state in which we already exist there through them. “As though” because this is not yet the light itself, but a small illumination, an addition. There however, each one gains from everyone.
But this depends, not on the friends, but on me, on how I relate to them. Whether we want it or not, we are already connected there. Therefore a person should not criticize the friends. On the contrary, let them do whatever they want—let them resist, or argue. He simply draws upon himself the forces from that place where the common source of all forces exists, and through this he draws upon himself the forces of bestowal, that is, he draws himself toward that very same place.
Everything is very simple. You need to imagine the picture where, in the upper world, everything is already connected, while below it is not. And if here below you make even the slightest effort to build the same picture, then, according to the effort you invest, you draw that force upon yourself.
[358885]
From the Daily Kabbalah Lesson 7/5/26, Rabash, “What Does, ‘Everything that Comes to Be a Burnt Offering Is Male,’ Mean in the Work?”
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What Is the Discernment of Knowledge and What Is the Discernment of Faith?
A person cannot walk on the path of knowledge, because the path of knowledge is the reception of the reward in corrected vessels. What is knowledge? Knowledge is given to us when the light enters the vessel and gives the vessel a sensation, and we examine it with our intellect and are aware of all the circumstances that brought us to that sensation: the actions we performed, with which desires, to what extent they are corrected, on which degrees of coarseness, and how we built this sensation altogether. The structure of the sensation, our approach to it, how much we worked, and how we now enjoy it, all give us knowledge. In spirituality, we can reach this only through faith, that is, through the correction of Hafetz Hesed (delighting in mercy). Faith and knowledge are two degrees. “Faith” is called the light of Hassadim, and “complete faith,” when knowledge comes within it, is called “the light of Hassadim with the illumination of Hochma.”
We attain the light of Hassadim by means of a screen of the root, first, and second degrees of coarseness. Even in the third and fourth degrees of coarseness, the light of Hassadim must first come in a strength appropriate to the light of Hochma. Faith is the first correction. Everything is attained through faith. What does faith mean? It means having a restriction and vessels of bestowal, the degree of Bina. Bina is called “faith.” GAR of Bina is called “complete faith.” When ascending from below upward, when Malchut reaches the degree of Bina, it first attains Bina, which is called Hafetz Hesed, and afterward, when it corrects its vessels of reception within Bina, it is considered that it has reached GAR of Bina, and there it receives the illumination of Hochma.
This is in contrast to what the masses in our world think, that faith means closing our eyes, that we become fanatical and do what we are told without using our head. In spiritual vessels it is indeed so that “not using the head” means not working with the light of Hochma, but we must “use the head” in order to work with the light of Hassadim, which requires much subtlety and effort. It does not mean erasing the desires. It means knowing them and, above them, building an attitude of going above them. This is called “faith above reason.”
There is no such thing as simple faith. Since we are vessels of reception, even in the root, first, second, and third degrees of coarseness, even in the root degree, everything we do essentially rides on the will to receive. We have no will to bestow. The will to bestow is the Creator. We have a will to receive that can be corrected for the sake of bestowal. Therefore, even if we work in the root degree of coarseness, it is still work upon a will to receive of the root degree, which is different from the pure bestowal of the Creator. If we reach work only in order to bestow, we work above that will to receive.
Even in the will to receive there is knowledge. Knowledge is its coarseness, even the root degree of coarseness, and if we work above it we neutralize ourselves, and this is called being “an embryo.” The corrected root degree of coarseness is called “an embryo.” We completely annul ourselves and we are entirely in self-annulment, but we know what we are giving up and what we annul. In this annulment, we are as if under the Creator’s full control, and this is called “an embryo in its mother’s womb”; it is the complete giving of our soul to the upper one. This is above reason. To the extent that there is reason, we should be above it. At every degree, there is a state called “embryo.” That is, there are 125 degrees, and at each more advanced degree there is a coarseness that we relinquish and give their soul over. To be an embryo at the 100th degree, for example, is a greater attainment than to be great at the 99th degree.
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Preparation to the Lesson
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1st part of the Lesson — Writings of Rabash, Article 23 “What Is the Meaning of the Purification of a Cow’s Ashes, in the Work?” (1991) (7.26.2002)
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2nd part of the Lesson — Writings of Baal HaSulam, “Study of the Ten Sefirot,” Vol. 1, Part 1, Chapter 1, Item 1
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