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Question: How do we connect our hearts?

Answer: Through aspiration. When you feel that you are reaching out to others and you receive some response from them as well: “Oh!” Then you feel that one heart has truly opened, and then another, a common space begins to appear and between them.

Within that common space, love is already felt along with understanding, mutuality, and connection. There is a lack of life force, but not an animalistic one; rather, spiritual life force. I can feel it only if I connect with another person in this way.

Question: So, when a person says, “I have no strength.” Even though he has food and money, he says, “I have no strength, I simply have no strength to live.” Does this mean that he is searching for another heart?

Answer: Yes! Unconsciously, he feels that he has no one to live for. After all, life is built on giving birth, raising children, bestowing to others, and receiving the same from them. This mutual fulfillment of one another—that is life. It is impossible to give to someone without receiving in return. And so it continues.

Question: Are those times approaching?

Answer: I hope so.
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From KabTV’s “News with Dr. Michael Laitman,” 6/22/26

A created being is something that exists in the spiritual world, because our corporeal world exists only in our imagination.

The created being is born from the middle line, from the point where two opposite forces are present: reception and bestowal.

It knows how to combine these two forces in such a way as to use the force of reception, which is opposite to the Creator. It was deliberately created this way in order to give the created being independence and the ability to stand freely opposite the Creator. In this way, we can build our own independent identity that incorporates both of these forces together.

At every step, the created being must combine these two forces correctly, and verify the process stage by stage for each new portion of egoistic desire that is revealed within it. Thus, the created being grows itself, builds itself from its own material with the help of the force of bestowal, which it draws from the right line.

In essence, all the work is performed by the force of bestowal, the force of the light, the Creator. But the created being must prepare everything necessary for this. Just as in our world we use all the means available to us on the still, vegetative, animate, and human levels, together with all the powers of our feelings and mind. Yet we still say that we ourselves did the work, because it is we who perform these actions using the materials of this world and our own abilities.

Corporeal and spiritual construction proceeds in the same way: first there is a plan, and then, using the materials available to us, we begin to build different forms. So it is in the spiritual world. Through our desire and understanding, we ourselves build the “forms of the Creator,” our attitude toward Him, which resembles His attitude toward us.

On the one hand, this is our own work, as it is written: “I labored and found.” But on the other hand, it is the Creator’s work, because we learn from Him, from His examples, and ask Him to carry it out. We are true partners with Him, because we ourselves know exactly what we want and must prepare everything necessary!

In other words, we pursue the middle line in our intention, by uniting desire and intention, and by deciding for ourselves how to correctly unite the forces of holiness and impurity, the left and right lines.

We also build the middle line by connecting with the group through the light. We want to become included in the group and find our desire to bestow within it, yet that desire can be created only by the light, by the Creator, who is concealed within it. Thus, we incorporate these two forces: the force of the group and the force of the Creator within ourselves, while we remain in the middle line.

In many other examples as well, we see that we operate in the middle line, because we must combine these two forces—reception and bestowal—in order to acquire freedom of choice and independently build ourselves from them.
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From the Daily Kabbalah Lesson 3/28/11, “Preparing for the New Jersey Convention”

The root of the screen is my attitude toward the Creator; it is what we call the greatness of the goal, the greatness of the Creator. Although it is still for the sake of reception, it constitutes the root of the screen.

When can I say that I have it? When I am in darkness, precisely when the surrounding light does not shine upon me. The surrounding light is not the light that will correct me. It is the light that will later clothe within me as the inner light.

It is specifically during darkness that a person sees that he is in an animalistic state, and the human within him is not being awakened that from above. Everything depends on how he himself is able to make a Human of himself, to awaken a desire toward the Creator within himself.
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From the Daily Kabbalah Lesson 6/29/26, Rabash, “One’s Greatness Depends on the Measure of One’s Faith in the Future”

Our perception of descents and ascents does not align with the true state of affairs but rather with what the will to receive feels. When the light influences me, I experience an ascent, and if it does not, then a descent, and I fall into depression.

That is, I check according to how full or empty my stomach is, or how full my pocket is, based on my vessels (Kelim) of reception. But from a spiritual point of view, this constitutes neither a descent nor an ascent.

How can I truly measure my ascents and descents? Only when the light does not shine upon me. Do I exalt the Creator on my own and not only when I receive from Him? Do I praise Him because He is great in my eyes? I can exalt the Creator by 10%, by 10 or 20 grams, or perhaps I am completely unable to do this. That is the measure.

It is impossible to determine this while receiving pleasure because the light cancels the Kli (vessel). Such measurement is possible only in a state of darkness when I make a restriction on myself and say that what is happening does not matter. The main thing is that I do not want the presence or absence of light to influence me. I want to relate to the Creator as He is, without this having any relation to me.

If I am able to cope with states of darkness, then it can be said that I am, as if, in a state where I maintain the restriction, not wanting the light to shine on me. I do not want to go toward the purpose of creation by means of the fuel that the Creator gives me, since when He gives me light, I go, and when He does not give, I do not go. I want to advance by means of my own light, in a state of darkness, the goal is important to me and this serves as my fuel.

Only I myself can develop the sensation of the importance of the goal within me, and precisely when I am in darkness.

This is what is called faith. And whether I feel good or not depends on whether I can go forward with the light of faith. If the light of faith serves me instead of the illumination coming from above, then I will feel good. And if the light of faith does not serve me, or it is weak, or there is not enough of it, this means that I have not yet reached the above-described state.
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From the Daily Kabbalah Lesson 6/29/26, Rabash, “One’s Greatness Depends on the Measure of One’s Faith in the Future”

Talks about the Steps of the Ladder, Part 165

What Must One Do So That the Appeal to the Creator Will Be Detached from Oneself?

In order for an appeal to the Creator to be detached from oneself, we must examine our attitude to Him.

It is relatively easy for a person to imagine “I exist.” It is also not so difficult to imagine “my desire toward Him.” However, we cannot hold on to that sensation for long. We somehow grasp an inner image that tells us this is the Creator, but that image constantly changes, because we do not know what the Creator is in His ultimate form or inner sensation.

We can, in some way, position these two points of “I” and “He” in every state we are in. However, once these two points are present, the challenge is to examine the extent to which our attitude is directed at ourselves, and to what extent we imagine that it is directed at the Creator.

When we complete this scrutiny, we are given the next state, and the process continues accordingly.

Comment: Humanity is plagued by illnesses and many are incurable. Everyone searches for advice that might suddenly help them navigate life.

My Response: Relax and do not try to change anything. Drift calmly with the flow of life. Accept what is. Everything that happens is done by the Creator. So, do not contradict Him, but feel connected to Him at every moment.

Question: What can we do with the fears that constantly spur a person?

Answer: There will be no fears! Because fear stems from wanting to secure a specific future for yourself. But that doesn’t exist here.

Question: So fear arises when you do not agree with Him?

Answer: Yes. But here that isn’t the case. The future vanishes; it simply isn’t there. In other words, every moment is like passing away and leaving nothing behind. There is peace. What has been, will be. You know, like the inscription on Solomon’s ring?

Question: Yes. So you think that if a person gets used to this formula, if he lives it, exists with it, then it will free him from fears and even from pain?

Answer: It is not just about being free from fear and pain, but also about being properly connected with nature, with the Creator.

Question: What is the result of it?

Answer: This will give you a connection with the Creator, peace, closeness, and simply connection.
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From KabTV’s “News with Dr. Michael Laitman,” 6/23/26

They say that the light of faith must be like the light that has departed. If it is so, and a person receives light from within themself (meaning that he does not become the source of strength and light, but possesses a sense of the importance of the goal in relation to the Creator), then they receive the light of faith from above, the light of Hassadim, that fills them.

With this light they can live. This is already the second phase, the quality of Binah. If he is capable of this, then what remains for him further is only complete, perfect faith.

These are the states we go through in one way or another. We still do not understand how we are doing this. And although all these states are also within the will to receive, this is a real preparation for the true degrees.

It is necessary to value that we are given the sensation of darkness. This is a sign that we have already received the possibility to develop our Kelim (vessels) from above. Therefore, the time of the departure of the light is a blessed time, the time of building the Kelim.

The fact that we get frightened, fall, fear these states, and sometimes feel that they are worse than death for us is the feeling of our animate part. But in the spiritual Kli this state must lead to the possibility of ascent.

A person must distinguish two parts within oneself: their animal part suffers, but it is precisely at this moment that their soul must rise. It receives the possibility to awaken toward faith and to receive the light of faith. To rise means to feel how great the Creator is.

At what moment can I feel that He is great in my eyes? If I receive much from Him. But can I say that the Creator is great when I do not receive from Him, and moreover, when I receive darkness? Then I will not depend on my will to receive. To be great in the soul or great in the body (in the will to receive) are two different things.
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From the Daily Kabbalah Lesson 6/29/26, Rabash, “One’s Greatness Depends on the Measure of One’s Faith in the Future”

Question: How can I protect myself from a sense of hopelessness when I think that everything comes from above and nothing depends on me?

Answer: No, if I think that everything comes from above, such an approach will not solve my problems or free me from my work.

All states are sent to us by the Creator; I must relate to this as a cause. But afterward, the Creator requires me to work both internally and externally. Just as I relate to my inner enemies and those who hate me, so too should be my attitude toward them in the external world.

The external must correspond completely to the internal. If you were to deal with the enemies within your soul, you would immediately see changes in the external world.

Gradually, people discover that there is no external solution to this problem. If you are unable to descend to a lower degree, to dig deeper, and see the true cause, then only crazy ideas come to your head and nothing more. There is no solution.

A person who does not descend to the level where the causes are revealed simply burns through life; he remains an animal. And no matter how much suffering he experiences, he will not achieve anything. He will live or be killed, but he truly lives only when he begins to connect all his states with the Creator, but only in a purposeful way. This is what all our work consists of.

Through these states, we gradually come to understand the necessity of revealing the divine. This is already a lower degree, when you do not want the Creator to reveal Himself as the one who brings evil, and then you establish connection with Him. A demand develops to perceive the Creator as a good cause rather than an evil one, and not because you feel bad. You simply do not want to relate to the upper force in such a way.
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From the Daily Kabbalah Lesson 6/23/26, Rabash, “What Is the Importance of the Groom, that His Iniquities Are Forgiven?”

Question: How can I work with joy when such terrible things are happening around me? And things aren’t well inside either. In short, there is chaos both inside and out.

Answer: Joy is the result of the revelation of the Creator. The fact that He reveals Himself in such an obvious and clear form is a sign that the Creator is giving us the opportunity to correct this state.

If you do not connect this situation with the Creator, then of course you cannot be happy. You have no reason for it. But as soon as you connect this state with Him, two kinds of happiness arise.

You can be happy knowing that you are being cared for, you are not forgotten: “That means it is not happening by chance, and I can relax a little and rest. It is as if I have applied something life-giving to my wounds, and I feel better. The Creator exists, and I am not working in vain.”

But this is a false joy. By rejoicing in this way, you have simply sweetened (bribed) your desire to receive. By doing so, you have not done any useful work, and you have not advanced spiritually.

The second kind of joy is when you can reveal the Creator, establish contact with Him, and make corrections through these states. I will explain this in greater detail: The state that we receive, whether it is external or internal, descends from above. In fact, it is not the state that descends from above, but the light that shines into my Kli.

My Kli, my desire to receive, is completely covered with sores and festering wounds, and the light shines on them. But I see these sores only in their external form, only their external manifestation: the hostility of the Arabs, wars, diseases, injustice. I do not feel these wounds within my own soul. But the upper light that shines upon it reveals to me that I am completely rotten from within.

You can associate all these external manifestations (diseases, suffering, enemies) with the Creator, but you must see that all of this is a reflection of your soul. All of this is happening inside you, within your soul.
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From the Daily Kabbalah Lesson 6/23/26, Rabash, “What Is the Importance of the Groom, that His Iniquities Are Forgiven?”

Talks about the Steps of the Ladder, Part 164

What Does It Mean to Prepare the Sensation?

According to the correction of the vessels, the Creator fills a person, dresses within them, and that is what the person feels. The preparation for this is the preparation of the sensations, the vessels.

A person who is hard of hearing buys a hearing aid. A nearsighted person buys glasses. Someone whose sense of taste is dull eats strongly flavored foods. A tired person drinks a cup of coffee to wake up a bit. If someone wants to heighten their sensitivity or stir their emotions, they might listen to special music. Various preparations are made in order to sharpen the senses.

Sometimes we see someone crying and it makes us laugh. At other times, someone tells us something ordinary and it brings us to tears. Everything depends on the person’s preparation.

We are in the most exalted state, that of final correction. However, due to our dull senses, we feel only a tiny fraction of it, and even in that tiny portion, we feel everything as the opposite of the final correction and curse our lives. The entire work of correction is the correction of our senses. This is “recognition of evil.” However, again the question arises: How can we know this if “the good” is concealed?

Baal HaSulam gives a parable about a wealthy man who locked his son in a dark basement with nothing but the food that was lowered down to him. The son cursed his father and saw him as a cruel torturer.. When he was finally taken outside and shown that there is another life beyond, his mental state worsened. He did not understand what was happening. He felt like the most miserable person in the world. These are exactly the kinds of states we go through.

Over time, we gradually learn from our state. What does “learn” mean? After his heart has been broken for twenty years, they bring light into the basement, and then he discovers all the treasures his father left there for him. He begins to understand that everything was done for his sake. And why was he in sorrow for twenty years? It was because he could not have digested all his wealth, in less time than that. Now he can. The vessel must be suited to the light, to the revelation.

Comment: I have heard about a certain kind of enlightenment in a person’s development, but I do not understand what it is or how to attain it. Please help me understand.

My Response: I can only direct you to the path that leads to enlightenment.

Enlightenment is a ray of the upper light that comes to you, illuminates all your inner desires and thoughts, gathers them together, and enables you to evaluate and feel the world you exist in, to see it and enter into it. Then you truly begin to perceive the world, the universe, and its perfection.

Question: Does a person that they are not actually in this world?

Answer: Each of us exists in our own world. Since at present our perceptions are more or less similar, we call them “our world.” But one must go beyond its boundaries and discover that there are other states as well.

Question: What will a person see?

Answer: Governance. The governance over him. And the world that is depicted within him, he will see as an illusion. That is enlightenment.
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From KabTV’s “News with Dr. Michael Laitman,” 6/28/25

Question: A person should turn to the Creator in any state. But there are different states, right?

Answer: The states the Creator sends to a person are not different from each other. They are all very simple and create a simple light that fills the entire reality. The states only seem different to you because the light has created a Kli containing many different properties.

And then, under the pressure of the simple light, as you move toward a simple goal, you feel as if you are experiencing different states: good and bad, coming in various forms, contradicting each other, opposite in essence and meaning. However, this is not true. All states come with only one purpose and according to the Creator’s plan—to delight the creation, and with only one intention—to push you toward the source.

The fact that you perceive it in various forms and cannot draw a connecting thread between separate situations while under the pressure of simple light, means that you have not yet reached a certain threshold. A specific trigger has not yet been activated in you; the right button has not yet been pressed that would allow you will see only one thing in each state.

On the contrary, if you start to delve into each state, dissecting it and questioning how it arrives and what it does, you only move further away from the correct action. The correct action is to see the Creator in each state, and remind you that here, in this place, as it is written: “In every place where I mention My Name, I will come to you and bless you.”

You should not overanalyze the state, it suffices to reveal that it was sent by the Creator. Once you have attained this realization—that is it, do not dig into the small details because this will only plunge you into the swamp of egoism. It is enough that you are in contact with the Creator, regardless of how you perceive this contact at the moment, whether in a positive or negative form.

To resolve this state, you need to connect it to the Creator. If you start complicating things, all your other actions will be mere speculation, devoid of spiritual value. The next state may be more profound in its essence, quality, and depth of scrutiny. But as soon as the right trigger mechanism activates in you, and you connect the new state to the Creator and ask to unite with Him—it will be on a higher degree.

That is, you can delve into the state only based on how the Creator illuminates and presents it to you. You cannot make decisions yourself. You cannot say: “Now I will delve deep into the state, into the left line.” You would lose the correct contact with the Creator that way. This is a Klipa (an evil force) that says, “No, you have to suffer to get into the depths of your egoism, and to see how bad you are.”

By no means. You only need this evil to turn to the Creator. You can do it now, immediately.
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From the Daily Kabbalah Lesson 6/23/26, Rabash, “What Is the Importance of the Groom, that His Iniquities Are Forgiven?”

What are ascents and descents? It is when I have done the utmost I was capable of. I tried to apply all my strength, knowledge, time, and energy. I squeezed everything I could out of myself.

At the moment I exert this effort, I am filled with self-confidence, pride, drive to move forward, and certainty that I will surely succeed. But at the very peak of my inspiration and enthusiasm, a descent suddenly befalls me.

This descent is meant to reveal to me that even at the utmost limit of my effort and inspiration, I am still very far from the goal. Each time, the more strength I exert and the harder I try to break through and move forward, seemingly succeeding and achieving something, the more I discover that I am actually drifting further and further from the goal. Each time, my state is shown to me in a truer light, and the truth is revealed to me more and more.

It turns out that, in this way, I develop two things within myself. First, the awareness that I am farther and farther from the goal. Second, the goal itself is becoming increasingly important to me. Therefore, I have no choice since it is absolutely necessary for me to attain this goal, and I understand that I am completely incapable of achieving it by my own strength. Then disappointment and despair come to me.

But I am not disappointed either in the goal itself, or in my desire to attain it. I am disappointed only in my own strength. I am fully determined to reach it, I am ready to invest all my energy for that purpose, but I simply do not know by what means it can be achieved.

Then I come to a state where I understand that I must go above reason, against human logic; that there must be some “unnatural” solution here, something above our nature. Only then is this solution, which does not belong to our nature, revealed to me.

It must come from the combination of two opposites: the importance of the goal and the lack of my own strength to attain it. Both of these poles must be present here. I see that my strength is at zero, and that there is nothing that can help me. And from above, no new possibilities are revealed to me that I could still try, do, or add.

I have completely exhausted my potential, exhausted myself, tried everything, and failed in all my attempts. There is nothing left for me. And this is a sign that I have reached a state in which I have examined all my strengths and seen that they are utterly insignificant and worth nothing. Yet with every new disappointment in myself, I received a greater desire to attain the goal. This is the meaning of ascents and descents.

Every impulse upward or downward produces two results: disappointment in one’s own strength and the importance of the goal. One versus the other. With every new descent or ascent, with every such impulse, this contradiction grows sharper and sharper and these two poles move farther and farther apart, until a person reaches a certain critical point.

Each person has their own measure they must traverse. But, as Rabash says, the hero here is only the one who has patience, who tries again and again, and does not ease the pressure. He always says: “If I am not for myself, who will be for me?” There is no other method here. One must always speak to oneself in this way. And when one sees an unsuccessful result and feels that they have not succeeded, one should say: “There is none else besides Him,” and understand that in this way He is revealing one’s true state.
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From the Daily Kabbalah Lesson 6/13/26, Rabash, “And the Lord Appeared to Him at the Oaks of Mamre”

We cannot initiate a single action, even now, in the preparatory period and our most egoistic state (Lo Lishma), unless we intend to attain faith, bestowal, and an altruistic intention through that action. It all begins with rising above our desire in order to connect with another person. Otherwise, I will never establish contact with them and will remain locked inside myself.

To come out of oneself and connect with a friend means to separate from one’s ego, to raise oneself above it; only then will I be able to come into contact with others. Otherwise, nothing will work out, and I will remain walled up inside myself like in a shell.

All our actions must be directed toward coming out of our ego and connecting with a friend outside of it. As it is written: “The righteous will live by his faith.”

If for now only a small egoism is revealed to me, then it is relatively easy to come out of myself and begin to draw closer to others. But as soon as I achieve the first successes, the ego begins to grow more and more. And again, I must apply efforts in order to tear myself away from it.

This is how it is on all 125 degrees until the desire to enjoy expands to its full volume and I nevertheless remain above it. This will mean that I have risen to the degree of Lishma, the degree of Bina.

And then I will already be able to return to my ego and begin to receive within that sphere for the sake of bestowal, first in the thinnest “peel,” and then expanding it more and more, and so on until the very end, until I have engaged the entire desire.
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From the Daily Kabbalah Lesson 12/28/11, Baal HaSulam “Introduction to The Study of the Ten Sefirot”

Talks about the Steps of the Ladder, Part 163

If Everything Comes from the Creator and the Person Does Not Truly Exist Independently, How Can We Understand Punishment?

That everything comes from the Creator does not erase a person’s existence. A person is the one who feels.

Who is the vessel? The vessel is the desire to enjoy from the Creator. The Creator fills the vessel with His presence. Aside from basic necessity, which is phase one of the four phases of direct light, all other fulfillments stem from the sensation of the Creator, from sensing the host, and not from what He has prepared for us. Therefore, the vessel is essentially what senses the reality of the Creator. The extent of concealment or revelation is the extent of emptiness or fullness in the vessel.

When we come to clarify the essence of actions from the side of the vessels, through screens and discernments, we see that the essence of these actions is awareness: “What is happening to me? Who is doing this to me? Why is He doing this? And what does He want from me?” After we clarify these matters, the states change, improve, and transform into the next states in line, and so on. In other words, we are not the doers. The Creator is the doer. But we are those who feel and who must, through our sensation, clarify what is truly happening to us.

The moment we clarify a state, it changes.

The entirety of these clarified sensations is called the work of discernment and the correction of sensation. Since we already exist in Ein Sof (infinity), we need nothing but the correction of our sensations. We need to correct our dullness of perception. Moreover, even the senses themselves are not truly corrected. Clarity comes from becoming aware that we find ourselves in dullness each time anew.

When we recognize the evil in a state, we reveal the posterior (Achoraim) of the Creator, which then turns into His anterior or “face” (Panim). This is how it is carried out each time anew. This means that our actions are only inner effort: exerting in finding that I, He, and the method are one, as Baal HaSulam writes in one of his letters. We must constantly sharpen this single point, again and again without pause, until the fog disperses more and more, until we discover that we are indeed where we have always been: in the final correction.

It is very difficult for us to understand for what purpose we must perform spiritual work, and why the Creator created the world in such a way that we have to exert effort. If He is omnipotent, why did He not create the final state from the outset? And if it already exists and we are already in it, why didn’t He make it so that we would feel this perfect state (Gmar Tikkun) immediately?

Why must we open our eyes and develop the organ of perception of the spiritual, called the screen (Masach) and the reflected light (Ohr Hozer) since it is only then that will we feel where we truly are and perceive true reality?

We are told that all this is because of shame. We ask: Why did He create shame? And we are told that shame is a correction, and that if we do not correct ourselves, we will not feel the goodness that has been prepared for us.

We must acquire the greatness and importance of the Creator, the giver. Our attitude toward Him must be with the intention for the sake of bestowal. A Kli (vessel) with an altruistic intention is an eternal Kli that never disappears and is never emptied. On the contrary, it becomes increasingly filled.

There are many more explanations used to “justify” our present state, and a person may live by them for a long time until one acquires a second nature, the nature of the Creator.

But before that, a person is incapable of understanding or agreeing with the states they have to go through, because the definitions they hold now are opposite to the definitions they will have afterward.
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From the Daily Kabbalah Lesson 6/23/26, Rabash, “What Is the Importance of the Groom, that His Iniquities Are Forgiven?”

Question: What does it mean to make a correct discernment?

Answer: Making a proper discernment means seeing that every state is sent to us by the Creator, and that the upper force wants you to turn to it and, at the very least, attribute that state to the Creator.

If you are able to continue further, think about the fact that this state was sent so that you could unite with Him and understand the reasons for what is happening. Think about why the Creator is sending you this situation as a path toward adhesion with the Creator.
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From the Daily Kabbalah Lesson 6/23/26, Rabash, “What Is the Importance of the Groom, that His Iniquities Are Forgiven?”

States of descent or ascent are not defined by whether I feel good or bad at the moment. If I have thoughts about the Creator, even in the most difficult state, then spiritually this is regarded as a “good” state. A descent, however, is a state in which a person loses connection with the Creator.

Maintaining connection with the Creator, holding a thought of Him even during an unbearably difficult state, is preferable to losing that connection in the most favorable state. Here we must make tremendous efforts to correctly distinguish between what constitutes a descent and what constitutes a spiritual ascent.

At any moment when the Creator reminds us of His presence, no matter how He does it, we must thank the Creator for it. The reminder may come in the form of a blow or through extremely difficult situations.

Conversely, as soon as we lose our connection with the divine, animalistic pleasures or everyday concerns distract us from thoughts of spirituality. We become confused and forget that it is precisely the Creator who sends us all these situations and problems; this is what we call a descent. Thus, a state of spiritual descent or ascent is not determined by our animate senses as a feeling of bitter or sweet, but by whether it is truth or falsehood.

Therefore, it is very difficult for us to become accustomed to this kind of discernment. But when a person examines his states in this way, he begins to analyze them in a new light.

By evaluating them according to the principle of “truth or falsehood,” one assesses their state according to only one criterion: Is it beneficial for my spiritual advancement? This discernment is made independently from sensory perception. Then, as a person becomes truly ready for it, doubts arise once again: should I turn to the Creator or attempt to do something myself?

If I turn to the Creator when I am capable of doing something myself, then it will be an artificial request. Rabash gives the following example: a little boy is crying in the street, and hardly anyone pays attention to him. After all, he is still a child and cries over trifles. But when a grown man is weeping, it is taken seriously.

Similarly, a person carrying a heavy load that is about to fall and asks for help is helped immediately. But if he cries out, “Help!” for no particular reason, and everyone sees that there is nothing serious happening, no one will even pay attention to him.
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From the Daily Kabbalah Lesson 6/23/26, Rabash, “What Is the Importance of the Groom, that His Iniquities Are Forgiven?”

Comment: The famous couturier Karl Lagerfeld managed to create his own image in fashion, and his statements are very popular. Yet it is surprising just how incredibly egoistic they are!

“I am a sort of vampire, taking the blood of other people” (The Observer Magazine).

“Vanity is the healthiest thing in life” (The Guardian).

“I hate intellectual conversations with intellectuals because I care only about my own opinion” (The World According to Karl).

People marvel at the way he speaks.

My Response: He speaks very well, straight to the point. He truly expresses what comes from his own nature.

He stated his credo very succinctly, like an ordinary person albeit one who understands his nature. He is peaking the truth!

Question: What is it in his statements that fascinates people?

Answer: What captivates them is that he says things they are afraid to say.

Question: So this exists inside a person?

Answer: Naturally, because each of us is like that.

Question: Does a person have a feeling that vanity is the healthiest thing in life?

Answer: Of course, because vanity elevates us. What else in our world can raise a person above everyone else? What is considered victory, achievement, success? nothing but the fulfillment of vanity.

Question: But you are engaged in a science that does the exact opposite aren’t you?

Answer: I am, yes. But “real” people, people like him, they glorify this nature. But it is nature! Therefore, it cannot be denied.

I think he is right in expressing himself so beautifully. He opens people’s eyes to what they actually are.

Question: Should we somehow fight this or not?

Answer: Why should we? On the contrary, we must open people’s eyes to the fact that they are like this, and perhaps this will lead them to the recognition of evil.

Question: Is this precisely what you call upbringing? Revealing that is is who they really are to a person?

Answer: Of course, absolutely. Only the revelation of evil in a person will compel one to correct oneself, to see “This is my nature, and it is evil.”

I like talking with people who are opposite to me yet are open and frank. That is the truth. Truth stands above everything else. If we gloss over the truth, what will come of it? We will never be able to accomplish anything in our world. We will always limit ourselves to half-statements, vague hints, and evasions. And then what?

Without the revelation of evil, you will not even know or understand what good is and what it ought to be, or how to build it as the opposite of evil.

For example, imagine looking at an article of clothing and seeing something bad, baffling, incorrect, crude, or repulsive about it. Then you realize: it is turned inside out! You simply need to reveal the right side. And so you reveal it. Evil and good are two sides of the same upper force.

Question: What is the ultimate formula for you?

Answer: It is written in Kabbalah that “Love covers all transgressions.” It means that there is no other way to attain love; it is impossible to achieve that “covering” or the transformation of all the evil within oneself.

Only after all transgressions are revealed do you realize that love must necessarily take their place! It must cover them all—not destroy them! They must exist together. Only together, when they help and nourish each other in this way, will they truly exist.
[246745]
From KabTV’s “News with Dr. Michael Laitman,” 3/3/25

Talks about the Steps of the Ladder, Part 162

Does Separation from the Creator Also Come from Him?

Certainly separation also comes from the Creator. Everything comes from Him. However, separation is punishment.

How should we respond to this state? We need to bless the good as we bless the bad and the bad as we bless the good. Yet separation from Godliness, or more precisely, the cessation of the ability to advance, meaning the ability to equalize our form with the Creator, is indeed the only punishment in reality.

In the corporeal world, this separation manifests as troubles that befall us, as negative events in our lives, and even as effects on the physical body. All the good comes from Him, and all the bad comes from the posterior (Achoraim) of the Creator, from concealment. The issue is not the concealment itself, but how we receive it and relate to it.

Punishment is punishment. Nothing can be done against it. The more we feel the concealment, the more we resist it. Concealment can be corrected through Hassadim (mercies). To the extent that we detach from our personal sensation and rise above it, we become those who delight in mercy (Hafetz Hesed), and then we perform corrections. In any case, anything less than final correction is considered punishment. However, we who are in this process view everything that happens to us as reward.

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