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Question from Facebook: What is perfection?

Answer: Perfection, from the smallest to the greatest, is evaluated by how absolutely all negative and positive phenomena are united together into one single harmonious whole.

And to the extent to which we can gather these phenomena together on an ever–increasing scale and quantity, these are levels of perfection. That is, it is not one single thing. But from the very smallest to the infinitely great, its characteristic is that it incorporates within itself all absolutely opposite phenomena, whatever they may be, into one harmony.

Question: So there is no bad and good; there is only harmony?

Answer: Yes. Naturally. That is what perfection is.
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From KabTV’s “News with Dr. Michael Laitman,” 6/27/26

Question: What new thing can we bring in so that we can awaken anew the greatness of the Creator within us?

Answer: In every state, you will have to awaken the awareness of the same greatness of the Creator within yourself: He is the greatest. And you will have to do this by playing a game toward one another. We do not see Him, and we therefore have to play.

Do not say that you have already gone through this; you will go through it thousands of times more, and each time you will despair. And then something will happen.

What exactly? You will reach a state of despair because you are unable to reveal the greatness of the Creator. Look at how deeply you need to reach this despair: you want to reveal His greatness, because without awareness of it, you cannot live. Then He will show you His greatness, the light of AB-SAG, and will give you a screen.

For this purpose, you are now performing actions; you are artificially raising MAN from the darkness. This, essentially, is what you are engaged in.

Question: We are talking about a game in which there are no spectators. Does a friend have to participate in it in the same way as I do?

Answer: Of course, a friend must respond. When I speak about myself in relation to the group, I am naturally also speaking about each person in relation to me. There is no doubt about this. What I said to the person who asked the question applies to everyone. However, I was as if proposing that he take responsibility for encouraging everyone to participate in this game.
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From the Daily Kabbalah Lesson 8/16/26, Rabash, “What Is, “Return, O Israel, Unto the Lord Your God,” in the Work?”

Question: There are still solid marriages. For example, I have been married for 38 years. You are already approaching your golden anniversary.

Answer: Indeed. But I live between my wife, children, and my group. This is not a normal life either. I cannot be an example. Especially given my natural characteristics.

But divorce, I have never even considered it. I never thought that I could get divorced and leave my wife and children. No. I bought an apartment, transferred it to my wife. It is only in my wife’s name, not in mine. I have nothing at all! Seriously.

I took care of the children so that everyone was provided for, got an education, a home, and everything else. Getting married is a must! So I would be able to do my work in peace. That is all; the most important things.

If you have children, you must take care of them. Children are the most important.

Question: Is divorce a disaster? The child feels that he does not have a father or a mother.

Answer: The child suffers from the absence of either parent! Mom or dad. Of course, mother’s absence is worse. But still, so is the father’s. It leaves its mark. This is not forgiven!

Children consider their father’s departure from them as a betrayal, as a divorce from them. And they do not forget that. They cannot. That is, they feel that Dad has left ME. And this, of course, is very difficult.

Question: What if the love is gone?

Answer: What love?

Comment: They say: “Love is gone.” That is how people justify themselves.

My Response: Where did it go? I do not understand that word. I only know one thing: if people live together, if they are normal people, if they are more or less understanding and well-mannered, they can create conditions where they are comfortable together. Not great, they are not happy, but they are comfortable together.

Question: So, they form an alliance of convenience?

Answer: Of course! And what is marriage in the first place? Joint household! When you believe you can support each other, help each other, and are satisfied with that. That is first of all. And everything else, if you mean sex, it changes for a person every few years in other directions.

After all, we all live five times longer today than people did 200 years ago. Not to mention 1,000 years ago.
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From KabTV’s “News with Dr. Michael Laitman,” 7/27/26

Question: If a person wants to ascend from one degree to another, he seeks the possibility of greater bestowal, opposite to reception. On the other hand, he must paint a picture for himself as though there are great enjoyments there. How is this combined?

Answer: How can a person, by means of the picture he presents to himself in the right line, withstand the left line?

Therefore, we do not stand before the Creator as one person; rather, we have an environment that can pull us either to the left or to the right. It is said that one who constantly chooses the better environment—that is, one that would be “on the right side”—by his free choice shortens the path.

Two weeks ago I returned from North America. If you ask me whether I was there at all and what I did there, I already do not remember. So much has happened since then. Every day is so saturated: before the holidays, after the holidays… Do you see what a contraction of time is occurring for us?

For a person from outside, everything is completely different. For him, several years pass almost identically. But for us, the contraction of time is not simply a mechanical compression, but a contraction of spiritual time, the time of development.

People do not understand this. Some sit here for five years and think that they have gained nothing from it. They do not know that during this time they may have passed through seven or eight cycles. I speak without exaggeration. We simply do not feel what is happening to us. In fact, the correct clarification is what will help me build something that will pull me from the left line into the right line.

In fact, I am constantly in the left line; I dwell in passions, desires, and various thoughts. Everything belongs to the left line. How can I build such a magnet on the right side so that it is always stronger than the attraction from the left pulls me, and I would be given something even greater in the left line so that I constantly jump back and forth? It is precisely the frequency of these transitions that determines advancement.

There is a story: A student tells his rav that before prayer he had a fall. And the rav answers him that within ten minutes he had four hundred such falls. Do you understand at what tempo a person works? How many states he passes through and analyzes? But for some this happens once in several generations or once in several years. There is such a slow swinging back and forth.

And even for us there are periods when suddenly you feel that for two or three months you are as if dead; nothing changes. It is as if you are traveling somewhere, but along the way nothing happens.

When I came to Rabash, I was very nervous compared to what I am now. I asked him questions similar to yours, but not so gently. So, he told me: “On our path, enormous patience is necessary, and I hope that you will endure it.”

I thought: How will I endure it if even more patience is needed? For I am already exploding, practically foaming at the ears. This is impossible to describe. Rationally, it is impossible to imagine how this can be endured. Patience is necessary. But this too is given from above.
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From the Daily Kabbalah Lesson 8/28/26, Rabash, “What Is the Work of Man, in the Work that Is Attributed to the Creator?”

Question: What is the difference between a view from the side from within the Kli (vessel) and a view from the Creator’s perspective?

Answer: You begin to look at yourself as a created being. Before this, you cannot do such a thing. You acquire some measure of perfection and eternity relative to that which is not in the creation. I do not know how to say it. There are no words.

Question: What is the difference in the approaches or measurements of these categories?

Answer: The difference is that then you receive an enduring, eternal frame of reference. You exit the framework of time. Lack is no longer felt in you. You do not feel the limitations of time, place, fulfillment. All the limitations of the Kli disappear. This is a different way of thinking, beyond the boundaries of time, motion, and place. Rabash explains this with the concepts of “world,” “year,” “soul,” that is, place, time, motion.

But what do I want to say? Despite the fact that you, as it were, exit and look at yourself from the Creator’s side, you still do not exit from your own Kli. And this sensation is within your Kli.

So what does it mean “to look from the Creator’s perspective”? You never leave your Kli. You have simply acquired His properties inside the desire to receive, and from these properties of His you look at the rest, as yet uncorrected part of the desire to receive. Then, as it were, within your Kli a part of the Creator and a part of the creation exist. But never actually step out of our Kli.

That is, everything is within the desire to receive: both the sensation of the Creator and the thoughts of the Creator, insofar as we perceive them.
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From the Daily Kabbalah Lesson 8/27/26, Rabash, “What Is the Work of Man, in the Work that Is Attributed to the Creator?”

Question: You gave an example about a teacher in an external group who seems to exist in a state of perfection and speak from the height of attainment. As a result, his group became inspired by him. If we start to behave this way, does that mean that each of us should portray ourselves as a Kabbalist who has essentially reached the end of correction? How do we do this?

Answer: That’s wonderful. You are saying that if we behave this way, then we will appear to one another as the greatest sages of the generation, as though we are at the end of correction. Then I will suddenly see what great people have gathered here. This is precisely what you should see.

Question: But how do we achieve this?

Answer: Artificially. Artificially, do you understand? You act as though you are expressing a desire to be in such a state. If this is what is required, you are ready to do it.

But what does it mean to “do it”? I can “do” something based on my feeling, my intellect, on everything I have. But I have neither feeling nor intellect; I have nothing. So how do we do it? That is why I say: let’s play. How can we oblige a person to do something? Let’s turn for a second to psychology. How can someone force me to do something? After all, a person is forced to do something against his desire, against his inner impulse.

Question: How do we advance toward this state? Because if everyone steps into their roles, then it might simply be something pleasant.

Answer: I do not know. You are that wise man who already “sees the newborn.” But I am not a wise man because in such a situation I simply do not know how to advance. They told me: “Do this.” And that is it. Perhaps I will do it, and nothing will come of it. I will become confused, disappointed, hate the group, and so on. And perhaps that will be the desired result. How should I know?

I merely humble my own intellect and do what the sages tell me. That is all. I am not going to look ahead to the next degree to see what I will become. The next degree lies above my intellect, and I do not understand what is happening there.
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From the Daily Kabbalah Lesson 8/16/26, Rabash, “What Is, ‘Return, O Israel, Unto the Lord Your God,’ in the Work?”

Talks about the Steps of the Ladder, Part 230

How Can We Accelerate Our Progress?

The acceleration of spiritual progress is not achieved by making all kinds of efforts. What accelerates progress is remembering to return to contact with the Creator. We must ensure that contacts with the Creator are continuous, with as little empty time as possible between them. We should establish various reminders and think of different means of recollection, things that will suddenly remind us, out of a state of disconnection: “Oh, I forgot again for a few moments,” “Oh, I forgot again.” It is good that we occasionally disconnect from the connection with the Creator, but what is not good is the amount of time it takes us to return to that connection, whether it is a few hours or a few days. This is where we must work.

Question: A mother does not perceive her child as the cause of her suffering. But there is a contradiction here. In certain Kelim she experiences suffering that comes from Him, while in others she experiences pleasure, which also comes from Him. So, which is stronger?

Answer: The issue is not which is stronger. You are saying that in our world there is a contradiction between desires. In spirituality it is different, because until a person has made a restriction on their vessels of reception, they cannot move on to working for the sake of bestowal.

What does it mean to make a restriction on the desire to receive? You cannot make a restriction by simply locking your heart with an enormous lock, throwing away the key, and never receiving again.

But spirituality is a matter of feeling. If you have a desire to receive, you need to correct it so that it remains under restriction and does not want to receive despite the fact that it does want to. Then this is called having made a restriction.

So by what trick, by what means, were you able to restrict it? What did you give it in return? It is not like in the corporeal world where you want to swallow something but restrain yourself. In spirituality there is no such separation. There, if I want, it means that I receive. There is no separate vessel of action and vessel of sensation where I am divided between my desire and my body that performs actions with my hands and feet.

So how can I find a solution for my desire to receive? What can I fill it with so that it can be said that it remains under a restriction? I have to give it some fulfillment called Hassadim. And beyond this fulfillment, I begin to acquire such degrees of bestowal that I can even reach receiving in order to bestow, something that is still completely incomprehensible to us.

I build between the Kelim that are completely separated from one another, such a connection that I can even receive in order to bestow. This is what is known as the levels of love.
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From the Daily Kabbalah Lesson 8/25/26, Rabash, “When a Person Knows What Is Fear of the Creator”

If we look a little deeper in, and thoroughly examine those who observe Torah and Mitzvot, whether they want to be given vessels of bestowal and to give in return the will to receive, the vast majority of the workers will say that they pass on this. Instead, they want to observe Torah and Mitzvot in order to receive. It follows that they have no need for vessels of bestowal. For this reason, how can they say that the Torah and Mitzvot they labor in should give them a reward for which they have no need? On the contrary, they are afraid lest they will lose the vessel of reception called “self-love” (Rabash, “What Is the Gift that a Person Asks of the Creator?”).

Rabash writes that there are people who observe the Torah and commandments as though they were “perfect” and “righteous.” Nevertheless, their practical observance says nothing about their intention, and they do not understand at all what the Creator requires of them.

Most people in the world observe the Torah and commandments only in order to receive a reward in this world or in the future world. The exception is those who wish to acquire the intention for the sake of bestowal, the screen, something that is completely impossible to achieve except through the wisdom of Kabbalah. Working for the sake of the Creator is precisely what the wisdom of Kabbalah is about. It means becoming similar to Him.

I in no way reject the observance of the Torah and commandments by those who observe them mechanically. This is called the initial, minimal degree, the spiritually inanimate level; it is where people have been taught to observe the commandments practically, but have not been taught about the intention, because their teachers do not know what it is.

The intention is the screen and reflected light, which can be acquired only after many years of great effort, while being under the influence of the surrounding light that comes to a person through studying the wisdom of Kabbalah.

We are speaking about two levels: the level of the masses, which is called the path of the ordinary person, and the path of Torah, the path of the influence of the surrounding light, through which a person acquires a screen. The first is one thing and the second is another. But for me there is no contradiction between them, nor do I oppose this. I reject nothing, there is simply Torah for those who are not yet spiritually developed and Torah for those who are already spiritually developed.

I lived in Rehovot and began searching and making efforts, as though I had returned to religion. I was looking for something internal and saw that there was nothing there. I began demanding more from those who had brought me back to religion and continued searching.

Among them was Rabbi Fischer from Holland, who told the others, “Leave him alone. There are people who need something more internal. Help him.” That is how I came to Rabbi Zilberman from Jerusalem. He quickly understood that I was one of those who needed something more. But even what I received in Jerusalem was not enough for me, so I continued searching until I found Rabash.

There are such people and there are others. You cannot say anything more than that.
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From the Daily Kabbalah Lesson 8/10/26, Rabash, “What Is the Gift that a Person Asks of the Creator?”

Question: You said that thought plays an active role, no action. So how can I influence my friends if both they and I know that it is a lie?

Answer: That is not the case. Many people attend the lessons you conduct, and in their eyes you are a completely righteous person, a great Kabbalist who has attained great degrees, corrections, inspiration, and righteousness. This is how they perceive you. Why?

Comment: I am not trying to appear that way.

My Response: It does not matter. You do it subconsciously; otherwise, they simply would not listen to you. After all, who are you? From the outset, you have to come to them as a perfect person. What does “perfect” mean? It means being in connection with the Creator, in awareness of His greatness, and in awareness of His goal.

Question: But if I feel this on a subconscious level, then I am already conveying to them an inspiration that is not false?

Answer: You are forgetting. You are simply playing in such a way that it seems to you as though everything is really so.

And it does not matter how you play the role. We are not talking about your starting point. Whether you are actually in such a sensation or not, whether you are aware of it or not; that doesn’t matter. Play the part in relation to the group, and in response you will receive something from the friends that you will perceive as truth. Hearing about the greatness of the Creator from the group will give you the fuel to advance in the same direction. Just hearing it. Everyone speaks about the same thing: there is nothing more important than this.

Look at the influence that mass media have on us. Why shouldn’t it work for us? Try it. This is the one thing that you must develop and do yourself. And this is what we must give to the world. Am I giving the world knowledge about the light of AB-SAG? I am giving them the greatness of the Creator. In virtual lessons, I constantly speak precisely about this.

And everything else is only so that they will have the letters from which they can form words on that same subject, the subject of the greatness of the Creator. There is nothing besides this. Everything else—the stories, ascents, descents, the lights of AB-SAG, screens—speaks only about how to hold on to the awareness of the importance of the Creator. That is all. We have no other subject; simply none. Take the article “There Is None Else Besides Him” and read it again.

Question: Perhaps we should divide into small subgroups?

Answer: It does not matter whether the group is large or small. I do not need to divide our society for this. I simply have to give everyone precisely this. That is all. What difference does it make to me whether we divide or not? Through all my actions, I must show that they are caused by inspiration from the awareness of the greatness of the Creator.
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From the Daily Kabbalah Lesson 8/16/26, Rabash, “What Is, “Return, O Israel, Unto the Lord Your God,” in the Work?”

Talks about the Steps of the Ladder, Part 229

How Can We Prevent a Friend from Being in Real Danger?

It is advisable to gather the friends who are more or less connected to the matter and agree among yourselves that every half hour you check where each of the friends is. If someone has difficulty and runs away, he should immediately be brought back into the process. Two or three friends with a special ability should speak with the friend who is not in such a good state, awaken him, return him to the group, and support him.

The group is obligated to care for each and every detail within it. Therefore, it is desirable to divide a large group into subgroups of ten people, because in a large group it is difficult to notice who is present and who is not. A small group sits around one table, and then it is possible to see who is there. There must be such an agreement, a written and serious one, so that a person feels that it is binding upon him. This influences a person psychologically.

Question: What is satisfaction?

Answer: Satisfaction is the sensation of the Creator that a person experiences after attaining the goal. The Kli (vessel) that we acquire is a passionate longing for the Creator, the original Hisaron (deficiency) from which He created us. In other words, it is the very same need that a cow feels when it wants to feed its calf. This is the kind of Hisaron we acquire.

It is not my desire to receive in order to bestow. Rather, it is the Creator’s desire to bestow to me, a desire that I come to attain and live by. When I fill this desire, my sensation within it is called satisfaction. In fact, it is not my desire and not my sensation. I do not feel myself within it. I live within Him; I feel Him.

My “I” disappears. That is, we return to the state called Yesh (existence), while Ein (absence) disappears.

This desire is not even for the sake of bestowal; it is above that. The pleasure that governs this desire is in the Creator, as it is written: “For in Him our hearts shall rejoice.”

This is an entirely different Kli, which is fundamentally different from the Kli of creation.
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From the Daily Kabbalah Lesson 7/22/26, Rabash, “What Are “A Layperson’s Vessels,” in the Work?”

In Rabash’s article “What Is the Prohibition to Teach Torah to Idol-Worshippers in the Work?” he discusses the essence of the prohibition against teaching Torah to idol worshippers. Actually, as we usually say, according to the law, there is no prohibition.

After all, we are below all the degrees of the ladder; each rung represents spiritual laws that emerged as a result of the first restriction (Tzimtzum Aleph) and descended through a chain of cause-and-effect.

All these laws essentially stem from one thing: the will to receive that exists in Malchut of the world of Ein Sof, and its decision to attain a desire to bestow like that of the one who created it. That is all there is: the law of the will to receive, which the Creator created, and the law of equivalence of form, which the created being willingly took upon itself.

These two laws are opposite to one another. The law of the will to receive is that this desire acts solely for its own benefit, for its own fulfillment. The law of equivalence of form, on the other hand, is that the will to receive must act for the purpose of fulfilling the Creator, which is called bestowal. And from the clash between these two laws arise all the other conditions, which, in essence, constitute the spiritual degrees.

Thus, a ladder came into being at its highest degree the law of equivalence of form operates, while at its lowest degree only the law of the will to receive operates. On the intermediate degrees, these two laws share their influence upon the created being.
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From the Daily Kabbalah Lesson 7/28/26, Rabash, “What Is the Prohibition to Teach Torah to Idol-Worshippers in the Work?”

Question: Can the desire for the Creator arise in me only during the study?

Answer: In our current state, it is only during study and through performing good deeds. This is called Torah and good deeds.

What does advancement through Torah and good deeds mean? Through the Torah, you study, and during the study you awaken the surrounding light. Good deeds are various actions that you perform, which also bring you to the surrounding light.

Love your neighbor as yourself, love for those around you, and the unity of the group—all these are actions that you perform that, at the moment, awaken the surrounding light because you are acting in order to connect with other souls for the sake of advancing toward the Creator. This is called observing the commandments.

All the means that the sages spoke about are called study and our group actions. If you ask what is more important: group actions or study, the group activity is more important because it pushes you toward study and prepares you for correct intentions. But if you simply sit and study, it may happen that the result of your work will be negative.

Everything depends on the intention, on what you are asking from the study. Your demands arise through performing the actions surrounding the study. Therefore, group work is more important than anything else.

Even if you do not study but only engage in dissemination, translations, and other work for the group, from this, correct, good desires for the Creator will come to you, and then this will be enough for you to receive an answer. Of course, it is not only this, but the preparatory work is very important.
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From the Daily Kabbalah Lesson 7/30/26, Rabash, “What Does It Mean that Oil Is Called “Good Deeds” in the Work?”

Question: How should one work during an acute realization of one’s own evil?

Answer: When I experience the awareness of evil, there are states in which I am simply unable to move, as if I were dead, “free among the dead.” I cannot do anything. It is as though I am free from the commandments, from any action that I am incapable of performing. We do not even discuss such states when a person is at the lowest point of their descent.

Likewise, when a person ascends to a higher degree, he too can lose his head. This is clear.

But in all other states, he can more or less control himself; there is a connection between his feeling and his reason. Only in these two states does feeling prevail, and a person can lose his reason, his judgment. If, however, you can function even to some degree, if you have two forces, feeling and reason, then somehow you can still begin the work.

What am I lacking at these two points: at the peak of ascent and at the bottom of despair? When feeling is at its maximum and reason is at zero, I need to add reason. Where will I get this reason? From the group. In this way, I will enlarge my vessel and will not become confused.
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From the Daily Kabbalah Lesson 8/16/26, Rabash, “What Is, “Return, O Israel, Unto the Lord Your God,” in the Work?”

Question: How is it possible to obtain the ability to “love your neighbor”?

Answer: It is impossible to acquire love for your neighbor without coming out of yourself. Desire is one thing. It can be directed either toward myself or toward that which is outside of me. And outside of me is the Creator. But in order not to deceive myself as if I want the Creator, I must, instead of the Creator, think about my environment, my friends.

If I can relate to them with love, it is a sign that I relate the same way to the Creator. After all, what is outside of a person’s body, whether it is the Creator or his friends, or something foreign that provides no immediate benefit, does not actually exist for him. “Does not exist” means that he does not think about it.

When do I begin to care about someone? When I see that in some case, state, in some connection, I depend on him. And if I do not depend on him, it would never even occur to me to care about him.

Do you really care about life in Australia? What is happening there? Who will be the prime minister there? You barely remember about it once a year. Why? Because you do not depend on it. But if we in Israel could receive, say, water only from Australia, imagine what the news would be talking about, what we would be thinking about all the time? Only about Australia: is everything all right there, and how can we settle everything with it.

That is, what does not relate to me is not in my field of vision at all. It is the same as well now with my friends: They are outside of my field of vision, and this is a sure sign, showing 100% that the Creator is in the same status for me.

I can imagine Him as “good who does good, bestowing to me,” and so on. That is all true, that is how He is in relation to me. But how I relate to Him, I can check only by how I relate to friends. This is the real test.

Baal HaSulam says that as a person grows, at first, he cares a little about the group, then about society, then about the country, and finally about the whole world. Based on this, it is possible to see how you relate to the Creator, because He is that, what is outside of you. This is a very simple, quick verification.
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From the Daily Kabbalah Lesson 8/24/26, Rabash, “Who Testifies to a Person”

Talks about the Steps of the Ladder, Part 228

And During the Lesson, When We Are Occupied with Ourselves, How Can We Think About the Friend Sitting Next to Us?

First of all, if we are unable to think about several things simultaneously, we should not think that this would bring us less success than someone who has a quick mind. There is no connection whatsoever, nor is there any way to measure, compare, or assess who will be more successful, who will be faster, or who will find more convenient ways. That is not how these things are measured. We sit in the lesson and know that we need to think about the study. In The Study of the Ten Sefirot, we learn something new to us, something difficult and complex. We have to connect several things together and remember them. Along with this, we must think about the Creator—I, the Creator, and the actions that I perform or what I am studying, how I yearn to reach the goal, which is adhesion with the Creator at the highest degree called “final correction.”

How can we think about all this while at the same time thinking about the study? Moreover, we must think about many other things, too. In order to reach this, we need to also include the friends in our thoughts, know where they stand in relation to us, and be concerned that they receive more than we do, because we study for their sake. It is understandable that these additional thoughts about love of friends and about the path to unity, which are foreign to our nature, will distract us from engaging in the study and the wisdom. So much is demanded of us that we simply do not know what to do. If we are told simply to study, we will study. If we are told, “Do not study. Open the book and think about the Creator,” we will do that as well. But we are unable to tie all these ends together.

The solution is simply not to tie them together. We should do whatever we are capable of doing together with the study. The main thing is to study, and during the study to demand that all of this be within us. Everything else is already there inside as preparation.

Question from Facebook: How can we refine our thoughts and their effect on us?

Answer: It depends on the nature of the thoughts. If these thoughts are purely your own individual ones, then they will remain confined to your egoistic self, focused solely on how to provide it with maximum comfort.

If, however, thoughts arise from connecting with others, then you begin to exit yourself and sense an influence from the outside, and in this way to develop and ascend.

Therefore, refining one’s thoughts primarily means exiting oneself into connection with others. Connection with others is not the ordinary connection as we understand it in our world.

This is work in the group, which must be studied. By working in the group, you develop and perfect your thought so that you begin to feel the source of your state: the Creator.
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From KabTV’s “Answers to Questions from Facebook”

Question: At this stage, am I not allowed to imagine adhesion with the Creator as pleasure? Am I not even allowed to think about it, since this would break the intention?

Answer: No, adhesion with the Creator is pleasure. You think this way, and indeed it is so. The only thing is that it is not the pleasure you currently imagine, but pleasure on a completely different level and in a completely different sense.

However, unfortunately, at present we cannot imagine that such pleasures exist, because we are speaking about pleasures of a different nature. There are no words with which to describe the pleasure of bestowal. We are speaking not even about pleasure from bestowal, bestowal itself becomes the means for the pleasure of being similar to the Creator.
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From the Daily Kabbalah Lesson 8/16/26, Rabash, “What Is, ‘Return, O Israel, Unto the Lord Your God,’ in the Work?”

Question: Are ten souls the ten Sefirot?

Answer: Souls are not Sefirot. The people who are called souls are the people who are around me, who need the same thing I do, and who can help me in the work. Therefore, I need the group. But I can turn to the group only on the condition that I know the goal: to come to adhesion with the Creator. Then my appeal will be correct.

Otherwise, it will be harmful to me. I will start building some kind of kibbutz or collective farm that would eventually collapse because it is all egoistic. “The end of the action is in the initial thought.” First, I have to think through where I need to arrive, and only then, based on the goal, do I begin to work to unite with the other souls.

If I simply want to unite with people, for example, with one because he is strong, with another because he is intelligent, a third because he knows how to get ahead and will help me do the same, a fourth because he is wealthy, a fifth because he is calm and will calm me down, and another because he is cheerful and can amuse me, if I pursue this kind of path in uniting with people, I will not end up in the right group, the group that will help me push the heavy burden toward the goal.

Perhaps I will reach another goal, but not a spiritual one. Therefore, according to this, I should choose like-minded people who are moving in the same direction as I am.
[360147]
From the Daily Kabbalah Lesson 7/30/26, Rabash, “What Does It Mean that Oil Is Called ‘Good Deeds’ in the Work?”

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VeröffentlichungenArtikel über aktuelle Ereignisse, Kultur, Volkswissenschaften, Beziehungen und vieles mehr, präsentiert von dem einzigartigen Standpunkt der Weisheit der KabbalaThe content is based on talks given by Dr. Michael Laitman and is written and edited by his students.

Kabbalah MediaCopyright © 2003-2026 Bnei Baruch - Kabbala La Am Association, Alle Rechte vorbehalten

My Library
Sign in to like, save and subscribe to videos

Veröffentlichungen
Artikel über aktuelle Ereignisse, Kultur, Volkswissenschaften, Beziehungen und vieles mehr, präsentiert von dem einzigartigen Standpunkt der Weisheit der Kabbala
The content is based on talks given by Dr. Michael Laitman and is written and edited by his students.

Kabbalah Media
Copyright © 2003-2026 Bnei Baruch - Kabbala La Am Association, Alle Rechte vorbehalten