Audio Version Of The Blog – 3/30/26
Posted on March 30th, 2026 at 10:55 pm
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Question: When should I analyze whether my actions are correct or not?
Answer: The correct analysis is made in the case when every second of your life you “attach” yourself to the Creator. “Life” means awareness. I am alive; I feel myself and I have some mission. As the song says: “There is only a moment between the past and the future; it is this moment that is called life.” In this moment you must merge with the Creator. This is what He allows you to do.
In this way you analyze the Reshimo (the spiritual informational gene). There is no other work here. If you concentrate only on this, it is very good. For the past and the future are like Klipot since they come to us from invented things. They generate various calculations and fears in us that have no relation to reality.
Comment: But a person has to deal with a combination of many factors.
My Response: I am not speaking about what you do at your work. There you work with the inanimate level: with people, with plans, and so on; there you must know how to work. I am speaking about your inner definitions, spiritual qualities, about what is connected with the Creator.
And with the Creator you have a simple calculation: I have no power over the past, the present, or the future. My work is only with what I have now. Whatever Reshimo He gives me, that I must now realize. And my realization of this Reshimo is adhesion with the Creator in the given second. Period! That is all.
I am not saying that this is how one should relate to life in general, this is how one should relate to our spiritual states. And in the material, I can plan my work a month ahead, a year ahead. One is not connected with the other. At work I deal with the inanimate level.
[354177]
From the Daily Kabbalah Lesson 3/16/26, Rabash, “What Is, ‘The Good Deeds of the Righteous Are the Generations,’ in the Work?”
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Question: Why is Eastern meditation so popular?
Answer: Eastern meditation is very popular in the world. I once visited a group of Americans in North Carolina in an extraordinarily beautiful place in the Smoky Mountains. They have a huge area of land at their disposal.
They receive donations from various sources that allow them to live very modestly, eat, have a roof over their heads, and meditate all the time. They asked us not to drive by car or even pass under their windows so as not to disturb them.
People sit for hours without the slightest movement; a person is completely immersed in oneself. The question is, what tools does he use to analyze it? As far as I understand from the science of Kabbalah, these people suppress their egoism, that is, they stop using it and want to achieve complete peace.
Of course, this is an egoistic desire, but it belongs to the lowest, smallest level of egoism, and therefore a person feels some freedom from the usual press of a huge thickness of egoism. Meditation lowers everyone to a level of egoism to which they can descend to.
Therefore, it seems to a person that he is achieving spiritual revelation. But this definition of the spiritual world differs from that given by the science of Kabbalah. People are able to invest a lot of effort and time with such meditation because it provides a powerful source of nourishment for the ego and brings a sense of comfort and fulfillment.
It is not an easy undertaking; it requires a person to step away from active life, but it offers substantial reward. The group I saw in North Carolina numbered hundreds of people, men and women. Moreover, there was a ban on any physical intimacy between men and women, sex was strictly prohibited.
Man had to rise above all material things and only provide the body with the nourishment necessary for its existence, and devote everything else to inner contemplation.
I have seen other such groups and met with Sufis in England and the USA. I had meetings with people who had a regular audience of thirty million radio listeners in America.
It is quite clear to me what happens during Eastern meditation. People suppress their egoism so much that it almost ceases to be felt. And then they have the feeling that they are floating in the air, above all nature. Therefore, they consider themselves to already be in the spiritual world.
Interestingly, many people use Kabbalistic symbols for their exercises: for example, letters of the Hebrew alphabet, special words (mantras), the names of the Creator “HaVaYaH.” There are even many churches with “HaVaYaH” and the Star of David engraved on them. The Star of David is a symbol of the union of matter and spirit.
This meditation is most successful for Hindus who can disconnect from life to such an extent that they almost stop breathing. The body goes into internal hibernation, all its systems slow down so much that a person can live for many days without food and water and almost without oxygen.
Question: In what world does a person exist at this time?
Answer: He almost doesn’t exist. There is barely any life in the body, metabolism almost stops, so it doesn’t need anything.
Question: Does this not count as rising above matter?
Answer: This is not a spiritual elevation. Elevation requires that a person get out from under the power of the body, that is, the desire to receive egoistic fulfillment, and achieve the desire for bestowal. All Eastern techniques would like to achieve this, but they are not able to because they do not have the strength to rise to the next level.
They only suppress the vital force in a person so that he feels as if he has risen a little above the physical material life, above the animal level. And although it already seems to him that this is a spiritual stage, the science of Kabbalah speaks about a completely different spiritual world.
[158469]
From KabTV’s conversation “New Life 509 – Meditation And Contemplation, Part 1,” 1/25/15
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Question: You once said that a Jew and a Roman are simply two forces trying to clarify the third force. That is, they develop not without purpose. Is the third force born independently or from these two?
Answer: The third force is intermediary between them, which we must now restore and bring into existence.
Everything that has happened up to this moment has only been preparation for what we must do now: correct the world. Not the Jews and not the other nations, but specifically us, which we do by taking Kabbalah as the source of correction.
Question: Does this third force already exist or do we simply not perceive it?
Answer: We must create this third force together because it does not exist; it does not descend from above. Only two forces come from above: the force of the Creator and the force of creation, the property of bestowal and the property of reception.
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From KabTV’s “I Got a Call. The Truth About Reality” 10/8/10
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A human must choose between truth and falsehood. There is nothing to choose between sweet and bitter; it is clear that I will always choose what is good and sweet for me and not what is evil and bitter. I am not capable of preferring a bad state to a good one.
However, if I see truth and falsehood in opposition to sweet and bitter, then it is possible that I will choose the bitter truth, a bad feeling, because truth is more important to me.
These represent two different levels: the animate level (analysis according to sweet and bitter) and the human level (analysis according to truth and falsehood) where a person works with faith above reason.
If you rise to the single calculation of truth, within which all other forces and possibilities are included, it means that you have attained adhesion with the Creator.
But if you evaluate only sweet and bitter, then this is an animalistic analysis (choice). And an animal never makes mistakes on its level; it always chooses what is good for it, but it does not advance to the level of human.
However, nature does not allow us to remain at the animate level; it compels us to develop.
At the still, vegetative, and animate levels of nature, the analysis of behavior is reduced only to the analysis of sweet and bitter, with a preference for the sweet. However, for the human, there is a difference between the animate level within him, with the analysis of sweet and bitter, and the human level within him, with the analysis of truth and falsehood.
Therefore, a human is in constant confusion between the animate and the human within him, searching for what to choose and looking for a compromise, he wants the sweet, yet sees that the benefit lies in the truth.
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From the Daily Kabbalah Lesson 8/17/10, Baal HaSulam “Introduction to the Book Panim Meirot uMasbirot”
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2nd part of the Lesson — Writings of Baal HaSulam, “Study of the Ten Sefirot,” Vol. 6, Part 15, Item 10 (4.14.2016)
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All the errors of our world across all its systems and religions lie in the fact that people bring the spiritual into the material, they drag spirituality down, and believe there is some part of holiness in certain forms, objects, artifacts, and bodies. They kiss a hand, kiss a tree, some picture, some doll. Therein lies all the confusion that has taken hold of humanity.
And no matter how much Judaism has fought against this (of course, not outwardly but within itself), it has not been very successful with the people either. People resort to amulets, red strings, “living water,” they change names and engage in all sorts of “miraculous” things.
They think that in this way they draw a benevolent radiance and abundance from above to themselves. By what means? By means of the fact that from today we will call you, say, not Misha but Grisha? So, what of it? “But just like that, it brings luck.” People use human psychology and forces of nature and think that it is spiritual.
Of course, within the realm of this world we can do a lot through the power of a person, even by the power of thought, the power of desire. Naturally, in our world there are still many laws. We do not understand why this or that happens and think that it comes from the spiritual. This is another problem. It is hard to reveal and distinguish.
Even those who engage in the Torah think that their study is something spiritual. What is spiritual in this? Since the destruction of the Temple, spirituality has remained above, detached from us. “No, we study, and this is called spiritual.” But life proves that there is nothing in this. Look at what is happening with the whole nation. Thus, the confusion is very deep.
[354185]
From the Daily Kabbalah Lesson 3/16/26, Rabash, “What Is, ‘The Good Deeds of the Righteous Are the Generations,’ in the Work?”
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Question: How can a person (who is “something from nothing”) attain the Creator’s plan if he did not exist at that stage?
Answer: It is said: “From Your actions we shall know You.”
What does the second stage of the development of the desire say? “I want to be like You,” that is, like Keter. When it reveals the action of Keter from within Hochma, it says: “I do not want to be like Hochma, I do not want to enjoy its light, but I want to be like the root, like Keter, who gives pleasure to Hochma.”
And then Bina wishes to attain the same action as Keter and carries out this action in Zeir Anpin, and by bestowing like Keter, comes to an understanding of what pleasures exist in Keter and wants to enjoy precisely them. Therefore, Malchut desires to enjoy the degree of the Creator, the degree of Keter, that He is the giver.
Let us put it this way: a child enjoys what the mother gives him. Now he thinks: “I want to give my pleasure to my mother so that she will feel good.” And he does something for his mother. Through this he comes to understand how much the mother enjoys giving to him.
The mother’s pleasure in giving the child some candy is not his pleasure from the candy and not the pleasure that he then passes on to the mother. He understands that in the mother this pleasure is measured as a million candies. And then he wants to enjoy exactly such pleasure.
This means that in Malchut, in the fourth stage, an additional desire arises that did not exist before. The created being has attained this desire. Therefore, the fourth stage is called “Malchut” (kingdom); it is a stage that does not proceed directly from the Creator and is the root of created beings. It is still connected to the Creator, still filled with light, not separated from it, but the desire that is in it did not come directly.
The child has realized: “Mother enjoys a million times more from that candy she gives me because she loves me, she wants to bestow, she has a colossal measure of bestowal. Then I want to enjoy as Mother does.”
Therefore, for this additional desire, which does not come directly from the root stage, the creation cannot place a screen. It cannot now say: “But I want to bestow, I want to be like Him.” It cannot, it is unable.
It now wants to enjoy bestowal just as the Creator enjoys it, but wants to experience this pleasure in its desire to receive. And therefore, the created being is only capable of making a restriction.
Here a serious question arises: from where can it take the strength for the restriction? In other words, here the gap between it and the Creator, called “shame,” is revealed, and then the created being makes the restriction.
[354327]
From the Daily Kabbalah Lesson 3/19/26, Rabash, “Concerning Hesed [Mercy]”
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The Torah of the masses means that people engage in actions without demanding a result. The action itself constitutes the result: “Thank God, I am doing what has been placed upon us. And the reward, that belongs to the future world.”
Or one may not even demand a reward at all. One who demands no reward, neither here nor there, is called a complete righteous person. Thus, the actions themselves are considered to be all that is required.
Those of the second type perceive themselves to be growing ever worse. Their actions bring them nothing. A person exerts effort, studies, wants to attain something, and as a result feels himself in unfulfilled desires. Where is the perfection in this? And that which he wishes to attain does not reveal itself in his attainment. This is the Torah of the individual. As it is said: “The view of the Torah is opposite to the view of the masses.”
And yet, when it comes to the examination, it is made according to the result. Therefore, one must understand that all errors (Shgagot) and all transgressions (Zdonot) that a person goes through at the beginning of his path later become the true vessel (Kli), called commandments, merits.
When an error or a transgression is revealed in a person, it signifies that one’s Aviut (intensity of desire) is growing “thicker,” and it is revealed in the form of failures. A person wants to perform some act of bestowal that seems spiritual to him and discovers that he cannot, is unable, does not want to, that he is completely opposed to it.
When such qualities are revealed to him, and he truly sees how opposite he is to it, that he ibears the blame for everything, that he is the worst, and that because of him all have suffered and continue to suffer, then he truly comes to the recognition of errors and transgressions. Time after time, he stumbles, reveals his failures, and then, as he gathers himself, they turn into merits.
It is not upon a person to correct his nature. And if he points an accusing finger at the Creator, that is also incorrect. A person must understand that all errors and transgressions are signs revealing a fracture upon which he must build a correct prayer, a correct request, a correct demand.
Proceeding from this, he no longer wishes for these qualities to disappear. Now they appear opposite to the qualities of the Creator, but they must be transformed into similarity with the Creator. If a person rises above these qualities and sees them as useful, as perfect from the side of the Creator, then undoubtedly, his prayer will be correct, and he will come to the right need: to correct all his flaws into an intention for the sake of bestowal to the Creator.
At the same time, he does not regret that he harms himself and others, that he is inherently flawed. There is no evil; every revelation of evil is only in order to see one’s opposition to the Creator.
Thus, all our work from this point onward must be arranged according to how we build our appeal, the message I send to the Creator. One must formulate it correctly and express that I am ready to receive correction from Him.
If I build my appeal correctly, it means that I know myself, know what in me must be transformed, and am truly ready for it from the Creator’s perspective. Then He performs it.
[354164]
From the Daily Kabbalah Lesson 3/16/26, Rabash, “What Is, ‘The Good Deeds of the Righteous Are the Generations,’ in the Work?”
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