Audio Version Of The Blog – 10/12/26
Posted on October 12th, 2026 at 10:55 pm
Listen to an Audio Version of the Blog
Download:MP3AudioAudio
Listen to an Audio Version of the Blog
Download:MP3AudioAudio
Humanity is gradually developing, and many people are emerging who want much more than what this life offers. But those whose desire is still within the framework of this world should simply do what is written, as everyone else does.
However, those whose desire is directed toward spirituality, who are no longer satisfied with this world, merely observing the Torah is insufficient; they require intention. For them, the action is the intention—a striking coupling with the light (Zivug de Hakaa). This is precisely what is called an action in Kabbalah. Thus, one is intended for the corporeal world while the other for the spiritual world, and one does not cancel the other.
What does it mean to strive for a spiritual action, for Zivug de Hakaa, which is called a commandment, and for receiving the light, which is called the Torah, the holy names? It is written that a person must attain the entire Torah, which is called “buying the Torah.” Buying means acquiring it through the surrounding light so that all the holy names, the entire revelation of the Creator become clothed within a person.
If you have an aspiration for this, you should engage in it. And if not, then study the Pentateuch, the Mishnah, and the Gemara; that is your Torah. The two paths are distinct; we must understand that they are separate from one another.
I learned from Rabash not to antagonize those whose desire remains within the confines of this world. They want to convince me that it is better to halt one’s development than to advance. That is true because “he who increases knowledge increases sorrow.” But they do not understand that it is impossible to stop development, that this world has a goal, and it evolves in accordance with that purpose.
They have a very strong connection with the Creator, which is why they are called the holy still level. But at what level is this connection? At the minimal inanimate level, when a person performs an action exactly as it is written, and nothing more.
This is called the “inanimate” level because a person does not develop: Just as he was taught at the age of their Bar Mitzvah to put on Tefillin and was told that from that age he is a Jew and must observe the commandments, so he continues until the end of his life. And here, nothing must be changed, neither taking away nor adding anything.
The inanimate level remains in the same state, does not change, and is irreversible. In this state, a person is connected with the Creator in a certain way; he continually does the same thing, and this is his measure of adhesion. Therefore, nothing can influence him, no matter what happens in the world: whether going into exile, returning from exile, enduring exterminations, whatever occurs. The “still” can withstand and pass through all of this. It has a foundation, a very strong point of adhesion, that does not change.
However, there is a great deficiency here; it cannot develop and cannot attain the goal of creation. But this point is very important, which is why Baal HaSulam always told his students to preserve this inanimate level within themselves.
Rabash talked about one of the Vizhnitz Hasidim who came to Baal HaSulam one day. At some point, he told Baal HaSulam that he wanted to follow his path, like a Gerrer Hasid, since Baal HaSulam wore the same type of clothing as the Gerrer Hasidim. Baal HaSulam replied: What difference does it make? All of this is purely external. On the contrary, you should preserve all your customs; remain a Vizhnitz Hasid and do what they do.
Why? If you enter a state of descent, you will not fall like an ordinary Jew from the marketplace; at least, you will fall like a Vizhnitz Hasid. And when you gradually begin to rise from the descent, you will still remain a Jew in some way. Therefore, it is important where a person falls. In other words, it is good to rise from the inanimate level of holiness because if you fall, then you fall back into it.
I am not going to abolish this upbringing because without it, the Jewish people would cease to exist.
[360189]
From the Daily Kabbalah Lesson 8/10/26, Rabash, “What Is the Gift that a Person Asks of the Creator?”
Related Material:
The Distinction Between Spiritual and Physical Actions
The Spiritual Inanimate Level
The “Holy Still” Level
Everything we study in Kabbalah must be translated into an internal, sensory language. In mathematical terms, Behinot, Sefirot, Partzufim, we simply explain more precisely what is happening within us.
We must not imagine this as existing outside us; therefore, images and pictures are forbidden in Judaism. You know that for thousands of years, nothing was depicted.
In earlier times (during the tenth to fifteenth centuries), there were occasional engravings, but as a rule, there were no images. Why? This follows from the law: “Do not imagine anything existing outside you beyond your sensations.” Feelings cannot be depicted; they can only be recorded. And Kabbalists recorded them.
Therefore, the language should not confuse us. When reading the Torah, the Talmud, or Kabbalah, it does not matter in which language they are written, we must bring what we read inside ourselves and translate it into the language of feelings.
Then, beyond the Machsom, we will be able to communicate without language, through the direct transmission of feelings. This is called adhesion; it is achieved by aligning our corrected desires. No external language is needed then; everything is transmitted because a commonality exists: each person is not only within himself but is, to some degree, outside himself.
To the extent that we exist outside ourselves, we become included in the common field of communication known as the Creator. We understand one another completely, express ourselves to one another, and connect without any words.
[361971]
From the Daily Kabbalah Lesson 9/24/26, Sitrin Convention, Sukkot 2003
Related Material:
Kabbalah Is a Sensory Transmission of Information
The Language of Feelings
How To Convey The Knowledge Of The Spiritual World?
Question: Where can I find the strength to work before the Machsom?
Answer: Only in the group. The group should give each of us an example of what should be. Therefore, we need to find a group that will transform us.
We cannot change ourselves on our own, but since we were once a collective Kli, despite the fact that we have become individualistic egoists, our root lies precisely in it. Therefore, whether we want it or not, whether we resist it or not, we will ultimately desire what this common Kli dictates to us.
No matter what kind of person you are, advertising, persuasion, and the opinion of the crowd will influence you, because our root is where we are connected to each other. Therefore, no matter how much of an egoist I am or how much I place myself above everyone else, I depend on the collective opinion. Every one of us does. We should make use of this fact.
This is the only aspect of free will that we possess. I now realize that the environment, through its opinion, can change any values in me, dictate my views regarding my entire life, the universe, convince me that dying is good and living is bad, or the opposite, or shape my perception of all of existence.
Therefore, I must organize society in such a way that it will dictate spiritual values to me, values that will be imprinted in me. The friends will convey this information in such a way that I will change, and nothing else will remain in me.
I will change in such a way that I will want to approach Machsom, I will want this Creator, who is now completely opposite to me, I will want to live in the upper world, although that life is completely opposite to the present, egoistic one. Such a re-evaluation of values can take place in me if the group I am in cultivates spiritual values within itself.
Therefore, the most important thing for us is to create such a group.
[361982]
From the Daily Kabbalah Lesson 9/24/26, Sitrin Convention, Sukkot 2003
Related Material:
How Can You Attain an Uplifted Spirit?
Orienting Toward the Goal
The Group Is a Means of Direction to the Goal
Baal HaSulam clearly distinguishes between the general and the particular Torah. “The opinion of the Torah is opposite to the opinion of the masses,” and the two should not touch each other or interfere in each other’s affairs. We are talking about a completely different Torah, a different approach, a different spirit. The entire course of life for us differs from that of the masses.
Within ourselves, within our thoughts, within our intention, we are constantly tormented by questions: “At what stage am I? What is happening to me?” And so on. Everything for us is internalized. For them, the external part rules: a constant intensification of external actions. And this is good; it is necessary. As long as there is no inner part, we engage in the external. This form of education was introduced by the Kabbalists.
Baal HaSulam writes that the destruction of the First Temple did not have such an profound impact, but after the destruction of the Second Temple, the very concept of Lishma (for the sake of the Creator) vanished without a trace. The surrounding light withdrew, and the Temple was destroyed. The destruction of the Temple means that this illumination was no longer present among the people.
It is the same with us. Sometimes, from the material you absorb, you experience a spiritual ascent, when it seems to you that you sense the Creator, that you have, as if, come back to life and are floating in the heavens.
And then suddenly you feel like a complete fool who has nothing and does not understand a single word. And yet, you have a distant illumination showing you that, compared with a good state, your present state is bad. But what will happen if even this illumination is taken away from you?
That is what happened during the destruction of the Temple. With the destruction of the First Temple, the illumination that had existed among the people, that allowed people to feel they were in spirituality and gave them a sense of inspiration and connection, departed. This illumination disappeared but left them its reverse side, which gave them a feeling of at least some connection with spirituality, a feeling that spirituality exists.
By proceeding from the opposite, people at least knew what Lishma was. Instead of the light of Mochin de Haya, which shone from afar during the time of the First Temple, now, during the time of the Second Temple, the light of Mochin de Neshama came to them. It also shone from afar, but nevertheless, it shone.
And after the destruction of the Second Temple, people lost the feeling that their state was bad compared with the light, and awareness of the meaning of Lishma disappeared. They found themselves in the state of a donkey that knows nothing. Baal HaSulam writes about this in the book A Sages Fruit, in the article “The Essence of the Wisdom of Kabbalah.”
[360326]
From the Daily Kabbalah Lesson 8/12/26, Rabash, “One Should Always Sell Everything He Has and Marry a Wise Disciple’s Daughter”
Related Material:
Two Opposite Forms of Torah
How Does the Torah of the Masses Differ from the Torah of the Individual?
Two Levels of Observing the Torah
Talks about the Steps of the Ladder, Part 254
How Is the Desire for Spirituality Structured During the Time of Preparation?
The desire for spirituality during the time of preparation is divided into two desires: a desire to enjoy spirituality for personal benefit alone, and a very small desire to bring pleasure to the Creator. That is, 99 percent Lo Lishma and one percent Lishma.
Although the Lishma is not through a screen, there is nevertheless something of it. Also, everything is still at the expense of the upper one. The upper one holds us in a state in which we have no screen. If we had a screen, we could actually use the quality of the screen, but during the time of preparation it disappears, returns, and disappears again.
Related Material:
Talks about the Steps of the Ladder, Part 253
Talks about the Steps of the Ladder, Part 252
Talks about the Steps of the Ladder, Part 251
Preparation to the Lesson
 Video: Play Now | Download |
 Audio: Play Now | Download |
1st part of the Lesson — Writings of Rabash, Record 913, “His Law He Contemplates” (3.18.2003)
| Video: Play Now | Download |
Audio: Play Now | Download |
2nd part of the Lesson — Studying with Friends
| Video: Play Now | Download |
Audio: Play Now | Download |
Selected Highlights
| Video: Play Now | Download |
Audio: Play Now | Download |
Listen to an Audio Version of the Blog
Download:MP3AudioAudio
When a person breaks free from egoism and crosses the Machsom, a period begins in which they receive the upper light to purify Galgalta ve Eynaim, that is, his finest desires: Aviut zero, one, and half of Aviut two, up to the middle of Bina—Shoresh, Aleph, and GAR de-Bet. All this takes place during the period from Passover to Shavuot. What does this mean?
The exodus from Egypt, Passover, is the crossing of the Machsom, the exit from egoism. It includes many transitions and states too. Can you imagine how many intermediate states a person must pass through before it can truly be said that he has passed through something? Afterward, he receives the light and purifies within himself 49 Sefirot up to the 50th Sefira (the 50 gates of Bina) and enters Bina. Why 50? Is Bina not 40?
The letter “Mem” is a closed letter and symbolizes Bina, because Bina is, as it were, closed like Noah’s Ark. Its form resembles a closed box, a spiritual knot inside which only one quality is concentrated: complete bestowal, complete detachment from oneself. In such a case, a person fears nothing and nothing can influence him; he is above himself, without any connection to himself. Such qualities bring spiritual light to our egoism.
In this case, this box (that is, our soul, all our qualities) is filled with the light of Hassadim. This light of complete bestowal, of complete detachment from oneself is also called Noah’s Ark, because in this form, a person can save himself and is dependent on no one and nothing. He is not afraid of either a hurricane or a flood.
The flood, too, is caused by the forces of Bina (water). But this is water in which all of Malchut and all of Hochma are revealed, the entire light of Hochma and Malchut’s fierce desire. In other words, the flood is like a concentration of external and internal forces: from within, the forces of pure Bina; and from without, all the other forces, which are supposedly also included in Bina.
Bina is a very complex category. It builds the soul in such a way that, from within and from without, the soul is under these waters: from within, under the quality of pure Bina, complete bestowal; and from without, as if under qualities opposite to Bina, which make intense use of Hochma and Malchut. At the same time, the soul becomes stronger and acquires such qualities that it can later raise from within itself a light of Hassadim sufficient even to receive the light of Hochma “Al Menat Lehashpia,” “for the sake of the Creator.”
After all, Bina simply bestows; it wants nothing. But when it is hardened by passing through the flood, it develops such strength that it can even receive the light of Hochma. It is no longer afraid of anything.
When a person acquires the qualities of Bina, all his qualities say: “Naaseh ve-nishma”—that is, “we will accept the Torah and fulfill it”; we will correct egoism. For when the qualities of Bina, GE, are acquired, nothing yet happens to our original qualities; we simply acquire the qualities of Bina. Only afterward do we begin to work with the genuine qualities, with the qualities of Malchut.
Therefore, it is said that when the entire people gather (the person is described as a people, meaning that he consists of all kinds of qualities: men, women, children, and elders, all of these being qualities within a person) at Mount Sinai (Sinai comes from the word “Sinah,” hatred), that is, when hatred arises within him from the side of Bina toward the qualities of Malchut, then everyone, as it were, cries out with one voice: “We agree!” In other words, all the qualities of a person have already been purified and prepared to such an extent that they agree to accept Kabbalah.
Kabbalah is the method of working with egoistic qualities, from the word “Lekabel” (to receive), that is, how to receive the upper light, the light of Hochma, already in order to bestow. Then the state called “the giving of the Torah” arises, and in this way egoism itself is corrected.
[362025]
From the Daily Kabbalah Lesson 9/25/26, Sitrin Convention, Sukkot 2003
Related Material:
Bina: Entering Adult Life
Prefer the Quality of Bina
Feel The Difference Between Malchut And Bina
Question: If the right and left lines have to be balanced, how can one begin the work with one of them?
Answer: One should begin with the right line. From the state in which I am today, I ask myself: “Who am I and what am I?” If I simply think about myself in this way without any connection to spirituality, then I am merely a desire to receive that wants to enjoy the world surrounding it.
In this way, I can examine myself, be a good psychologist, physiologist, and, ultimately, observe nature while being a part of it. Nature is nature.
If I relate to nature in this way, it can be considered the left line, although it is not even a line yet, but simply nature itself. If I want to relate to everything that exists with understanding and awareness, from a spiritual perspective, then I have to position my “I” so that it has no relation to the Creator or to creation but is located between them, in the middle.
I must be completely neutral, independent of anything, seeing my animal nature with which I previously identified myself as if from the side. I observe: this is what exists, this is how I was born, and these are the qualities I have; this is me, as I imagined myself.
What is “I”? It is a kind of body with its thoughts and different qualities. The Creator gave me my qualities at birth. My thoughts and perceptions were given to me by my family, my environment at school and work, and all the people around me.
Is this me? No, this is not me! So where am I?! The moment I have clarified all this for myself, I want to build my “I.” Let’s build!
How can I build my “I”? After all, everything I have is not me! Everything I will receive from the Creator in the future will also not be me; it will be Him. So where am I?
We do not know what the middle line is. A person’s “I” is a Hisaron, a need that has never existed in reality. Therefore, the need to bestow upon the Creator is a desire that is, as it were, artificial; the Creator did not create it. A person must find it, create it, give birth to it.
I am the one who places himself in the right line. And now I need to decide what I do next. They say that first you must go in the right line. What does the right line mean? To look at whom you are dealing with, and what the nature of the Creator is. To see that He is great, giving, perfect, and wants to give you only reward for all your actions. Examine all these things and acquire faith in this.
What does it mean to acquire faith? It is a feeling as though you already have a sensation of His greatness and importance. As though… but you know that you are doing all this only “as though,” and you are not deceiving yourself. Working with the power of “as though,” you deceive yourself only in that it is as though this already exists. But this deception is accounted for; you know that you are deliberately deceiving yourself.
This is what Rabash writes: it is as though you have a feeling in every organ of your body that you have reached the sensation of the Creator, His importance, greatness, and desire to unite with Him, as though you are already directly in spirituality. And if you have already acquired this sensation, fooled yourself, outsmarted yourself, now go to the left and see what you need to do in the left line.
In the left line, naturally, the opposite state will be revealed to you: who am I, what am I, what is the nature of what the Creator has placed within me, that I do not exist, that I am a complete zero, and so on.
From these two things, we need to make such a connection, such a mixture, that will lead to a prayer. Neither line should prevail, but there must be a single Hisaron, a need, so that this Hisaron is as though this desire is me, and I want to be as perfect as He is. This means that both lines are united together in your prayer: all your deficiencies, the sensation of evil, insignificance from the left, and the sensation of greatness, the knowledge of the goodness of the Creator from the right.
[360339]
From the Daily Kabbalah Lesson 8/13/26, Rabash, “What Is Do Not Add and Do Not Take Away in the Work?”
Related Material:
The Middle Line Is The Straight Road To The Creator
Connection In The Face Of Evil
On The Verge Of Breaking Into The Spiritual World
Daily Audio Version-MP3
Get the Weekly eNewsletter
Follow on Twitter
