Audio Version Of The Blog – 2/13/26
Posted on February 13th, 2026 at 2:55 pm
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Question: When people ask you questions, do you listen to the words or do you sense the person’s inner impulses?
Answer: The thing is that I do not perceive a question as sound. First, I must draw a picture of the person asking the question within myself; then I must transform this picture into a general picture, a general image (not the specific one they are asking me about), and only then compare it with the true existing picture.
After all, a person does not ask quite correctly. It is possible that he does not understand the state he is asking about, he imagines it incorrectly. Then I must reveal an even deeper picture, the true one that evokes his feelings and phenomena. All these several types of sensations, layered on top of each other, must exist within me simultaneously.
Only then can I connect with the questioner and answer their question and everyone else’s.
Comment: That is a complex system!
My Response: It is not a complex system; I cannot do otherwise, what kind of answer would it be? Flat, single-screen. And there must be four screens, like in Windows, one behind another, from the inner screen where the light, the upper force, depicts states for a person, to the outer one, which he is able to feel, and to an even more external one, which he conveys supposedly in words.
I have to feel all this; otherwise, the answer is not an answer. It will be either at the level of external, earthly psychology or some sort of semi-mysticism, something not discussed.
Question: If you put different people in the same studio, dress them the same way, and they all ask the same question, would you answer each of them differently?
Answer: No. Even if several people ask the same question, I think that it practically does not depend on the person. I try to bring the question to a general level and by no means leave it on the private level.
In principle, what private questions can there be? They are all the same. Everyone goes through the same states that differ only slightly in those internal sensations that we cannot compare with each other. As I feel red, warm, bitter, and sweet, so do you, but we cannot compare how. We only conventionally describe the same impressions with the same words. So, I do not think we need to get into these discussions.
The Book of Zohar says that this is a very profound study of how we sense, understand, and adapt something within ourselves. After all, each of us is a very complex system, spread across the entire universe, across all the worlds. So to speak of private and general, at least, not now. This belongs to the level of The Book of Zohar, not to other Kabbalistic books.
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From KabTV’s “I Got A Call. Answer to Any Question” 9/12/10
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When striving toward spirituality, one must always strive for the destination and not remain stagnant, trapped by one’s own desire, and unsuccessfully fighting it. A person advances when his heart and mind are in the desired state.
I am not deluded by this, but I am looking forward. I may not have reached the goal yet, but I do not sink into my present desires and qualities that grab me by the legs and try to stop me. And at the same time, I do not drift in the clouds, in an illusion of the spiritual world, until it becomes my reality. This is the proper orientation.
Every moment is an opportunity to make an effort on the path toward bestowal—the goal.
When I take a step, I feel as if I have already reached the goal, and then the work becomes the reward for me.
Taking obstacles into account, I rise above them and enjoy the fact that I am creating the quality of bestowal above knowledge. The picture of the spiritual world is formed out of my desires, when the force of bestowal begins to give them shape, the contours of my soul.
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Question: Why do we have certain boundaries in life? If a person crosses them people think he is crazy.
For example, small children are allowed to suddenly scream in public, and it is perceived as normal. But if an adult does this on a subway, then the people around him will say that he is sick.
Answer: The fact is that a small person has great desires, but he has not learned how to work with them correctly, to direct them to a goal, to hold them within certain boundaries in order to achieve some inner balance.
However we think that a grown person naturally has to have this inner balance and harmony.
A child does not have it since he exists under the influence of various forces that develop him. Hence, at times he jumps, or runs, or screams, or repeats the same thing over and over. He is thrown from one side to another. This is normal. This is called growing pains.
The same thing happens in Kabbalah. When a person begins to study Kabbalah, he can be tossed about. We look at it as a completely normal thing. Suddenly he falls into depression, and the next moment he feels good and laughs. After that he rushes into knowledge, then toward sensations, and so forth.
These are all growing pains and they are expected. Hence, we welcome and understand them and try to be loyal to each other, although this may seem not quite normal in a different place. However, here a person sometimes can do some unusual, original actions, but we look at them as normal because we look at him as a developing child.
In our framework, we accept it when a person sleeps during a lesson, skips a lesson, or suddenly becomes angry at everyone, yells at people, and calms down afterward. It means he exists under various developing forces, and hence this is his reaction.
At the same time, outside it is considered impossible for an adult person. There everyone has to be balanced, understanding, and in harmony.
Thus, there is no problem when people exist under the influence of various stressful impacts from above. The greater the number and the more frequent they are, the faster the person is able to advance because from above he is not given more than he is able to realize.
However, if there is a desire to advance him, but he does not use this opportunity then this opportunity is taken away, and he is given an opportunity in some different form, in particular in the form of suffering. Then he already takes a different path, a slower and a harder one.
Question: What does the opportunity to advance mean?
Answer: In essence, it is a realization within a group. No matter how you look at it, practical Kabbalah is still a realization within a group.
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From KabTV’s “I Got a Call. The Framework of Life” 10/7/10
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Comment: I got the impression that you blame yourself a little for the past.
My Response: No, I don’t blame myself for the past. Absolutely not. On the contrary, the past surfaces when it needs to, and you correct it; it helps you come to greater awareness. All of this is necessary.
Question: Can the past really be corrected or adjusted?
Answer: Of course. What is a correction, after all? It is the fact that something has already passed even a minute ago and you can correct it now, elevate it.
Our entire path is the correction, from below upward, of what the Creator produced from above downward before our appearance. He prepared a terribly egoistic desire for us, and we must correct it. Therefore, we always take the material from the past, the light from the future, and begin to work.
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From KabTV’s “I Got a Call. The Destruction of Laitman” 9/18/10
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Preparation to the Lesson
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1st part of the Lesson — Writings of Rabash, Article 29, “What Is the Preparation to Receive the Torah in the Work? – 2” (1989)
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2nd part of the Lesson — Writings of Baal HaSulam, “Study of the Ten Sefirot,” Vol. 2, Part 5, Item 35
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3rd part of the Lesson — Preparation for the Congress “Connecting in the Ten, Adhering to the Creator,” Lesson 6: Making a Covenant in the Ten
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Question: What does our true work consist of: going out into the external environment and disseminating the wisdom of Kabbalah, or is it something internal, the realization of inner changes?
Answer: We do not produce any changes, neither external nor internal. However, within our consciousness, there is a certain pull toward action, a drive to do something. In principle, all abilities are given to us from above, yet they must be united and used in such a way that I myself wish to advance precisely in the direction that the Creator indicates to me.
If we carefully examine this direction, we will discover that it always stands in opposition to our egoistic nature. And if this is not so, if the direction toward the Creator does not contradict my egoism, then evidently, I have inaccurately determined that the Creator has placed my hand upon the correct choice and proposed that I strengthen myself in it. When I truly choose the direction of the Creator, it must be a direction of pure bestowal, opposite to my nature.
As a rule, we do not see the correct direction so clearly and choose something close to it. Gradually, over time, the path becomes clearer; we acquire a narrower resolution, a more precise power of resolution, and then we begin to see it more distinctly. But this takes time.
If we were to see everything at once, we would run away from it, because “good fate” belongs to the category of Din (judgment, restriction). A person is incapable of this! One arrives at it gradually, little by little. A true choice, when the Creator truly places my hand upon something, is something that burns like fire. What does “good fate” mean? Good fate is bestowal!
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From the Daily Kabbalah Lesson 1/27/26, Rabash, “Lishma and Lo Lishma”
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The obstacles placed before the desire to receive cause the development of reason. Then a person can make a free choice. If the desire to receive cannot be fulfilled immediately and does not see this opportunity, and is trying to learn how to do it, it builds a certain system for itself.
In particular, when a person is not under the pressure of pleasure before him, he can build an attitude to pleasure that depends not on his desire to receive but on the greatness of the giver of the pleasure.
This is called the transition from Lo Lishma (not for the sake of the Creator) to Lishma (for the sake of the Creator). That is, a person does not work for pleasure or the expectation of fulfilling himself, but to fulfill the master who gives pleasure. Because the master wants the person to receive, it pleases Him.
When a person receives in order to please the Master, it is said that all his pleasure and all his actions are no longer receiving but giving. That is, two actions must be performed here: the first is to shield oneself from receiving pleasure, to make a restriction, and the second is to use the desire to receive and enjoy only to the extent that it can fulfill the master. That is, to check how much I feel the greatness of the master.
The degree to which I value Him, disconnected from my own pleasures, determines my subsequent action. It follows that this action is entirely performed in Lishma (for the sake of the Creator), for the sake of the Master.
There are not numerous actions needed, just one: to shift the crucial turning point from the feeling inside my desire to receive to the feeling of the importance of the master.
When the Creator becomes more important in my eyes than the feeling inside my desire to receive, it is called that I have crossed the Machsom. To the extent that He is more important to me than my sense of pleasure, the higher my spiritual degree is.
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From the Daily Kabbalah Lesson 1/26/26, Rabash, “Lishma and Lo Lishma”
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It is known that if you give something important to a person who does not know its value, and there are people who do know its importance, that thing will move to those people either by theft or by losing it, for the person will not know how to keep it, and there are people who know its value and they will steal or find it and not return it to the owner (Rabash, “What Are Torah and Work in the Way of the Creator?”).
Question: Does this mean that if something is important to me, I try to acquire it in some way? And if there is no other way, do I steal it or exchange it for something else?
Answer: It is said, “Go and earn from one another.” We are constantly in relationships of buying and selling with each other. I give to him, he gives to me, and so on. Thus, everyone does something in the world, and everyone needs everyone else to serve him. This is how we are built.
We constantly choose what seems to be more important in our lives, and therefore, we must always carefully examine what is truly important to us.
Human nature is such that if something is important to us, we begin to distinguish it from other things and discover aspects, qualities, and characteristics that we did not see before, but now suddenly discover them. We become experts in this area like no one else, a professional in our field.
Everything depends on the importance a person attaches to a particular thing. In our lives, we single out one task, begin to focus on it, and then it becomes our primary focus, while everything else becomes secondary. Then I truly become an expert in that matter because it is the only thing I need. So we must analyze who am I, what is important to me, how do I work with it, and what I choose as my primary focus.
Rabash is speaking about importance here. If there is something that is important to me, I try to reach it by all possible means and acquire it at any cost. After all, first of all, when I look at something, I say: “I want this,” like a child. Look at children, a small child does not ask whose it is; he wants to grab it, and that’s it. Only for him this is forgiven; he is still naive.
The same is true with us: the first thought is “I want,” and then the “but” begins: “It’s not mine, what will happen to me because of it, maybe yes, maybe no.”
So, when is this called theft? Theft is when I know for sure that it belongs to someone, but I do not think about them and I try to acquire it against their will. Moreover, I do it secretly: perhaps secretly from myself, not realizing that I am stealing; perhaps secretly from the one from whom I am stealing; or perhaps both at the same time.
What can be worse than theft? When I do not look at myself or at you at all, but simply come and take it by force. That is robbery, assault, and the use of force. In short, there are many different concepts and details here, and all of them are used in spirituality.
There is not a single quality in us that is not used in spirituality. On the contrary, in spirituality they use the “good” sides of the qualities of theft and robbery. They are used against the desire to receive, when I “steal” from it in all kinds of ways and extract parts from it for use for the sake of bestowal.
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From the Daily Kabbalah Lesson 1/20/26, Rabash, “What Are Torah and Work in the Way of the Creator?”
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