Question: What does it mean to add to the intention?

Answer: Adding to the intention means examining yourself and revealing each time how much you are not intending to act for the sake of bestowal, in other words, how much you are thinking about yourself rather than the Creator. This is your inner work.

After this clarification, you need to reach the recognition of evil, ask for correction, and then perform an action so that more and more of your thoughts are directed toward bestowal.

When you truly acquire an intention for the sake of bestowal, you will be able to begin working with the desires. This is already called Zivug de Hakaa, a coupling by striking.
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From the Daily Kabbalah Lesson 9/8/26, Rabash, “What Is, ‘Every Day They Will Be as New in Your Eyes,’ in the Work?”

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It is very important to place yourself below everyone because in this way you can channel the upper energy, the upper force, through yourself to them.

Question: Let’s say an ordinary person hears this and thinks: “How am I supposed to place myself below someone else?” This is completely against human nature.

Answer: Yes, it goes against human nature precisely because it is against human nature. There is nothing else to it. Correction cannot happen otherwise.

Comment: In principle, even logically, I can truly hear another person only if I place myself below them, not above them.

My Response: Of course! That is always the case.

Every morning when I come before my students, am I not placing myself below them? Don’t I do everything so that they can learn, become wiser and understand, unite, draw closer to the Creator, and so on?

Question: So when you appear before your students, do you even have to lower yourself before them?

Answer: Of course! I am like a waiter. Yes, I bring and serve things, and I don’t even know how to say it—I tend to their needs.

Comment: In other words, you are prepared to serve.

My Response: Yes. I do not feel that I am above them. If I display such a state, it is only to give them an opportunity to somehow gain confidence and understand what they are dealing with.

Comment: There are certain movements, theories, and spiritual practices in which the teacher binds the students to himself, where he is above them.

My Response: No! Not in Kabbalah. Never! At any given moment, a person must feel they are free to leave, even without saying goodbye! Absolutely! Simply get up and leave. And how do they leave? You see they leave calmly.

Comment: Yes. Just like that, in a moment, and that’s it. They’re gone.

My Response: And then they may come back. There are those who return. I have no prejudice against them whatsoever. You can see that yourself.

Question: Yes, I see. Someone comes in, sits down, you look at him and carry on with what you were doing. You don’t react with, “Oh! You’re back?”

Answer: Why should I? It is not my business. My business is to serve. It is like a restaurant: customers come in and I am the waiter.

Comment: I set the table.

Answer: Yes. Exactly so.
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From KabTV’s “News with Dr. Michael Laitman,” 9/18/26

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Spiritual work is carried out gradually. Therefore, there are rungs on the ladder along which a person advances toward merging with the Creator. It begins when a person receives the first drop of unity expressed by the principle: “There is none else besides Him.”

Thus, all our work in the group, both individual and collective, both the inner work that each person carries out separately as an individual and the work we do together, is intended solely for our inclusion in the single authority of the Creator.

But this does not mean that we dissolve into it, disappear, or consumed within it. We join it through our own efforts and abilities, consciously. Therefore, each time we reveal the greatness of the Creator, the greatness of the goal, and our readiness to unite, it gives us joy, an uplifted mood, and elevation.

And if periods subsequently come when things become more difficult for us, we must understand that additional desires are being added, desires that have not yet been included in this unity, that we have not yet incorporated into our connection, into the idea of “There is none else besides Him.”

When such disturbances arise, we must immediately, without interruption, begin working on them in order to reach the same state we had before, but now with new desires. We must not erase them, but we must understand that we need to continue ascending together with them. Then this will already be the next degree.

In other words, we must continually strive for unity despite the disturbances. This work is called work above reason, where the disturbances represent our present reason, while faith is connection in the quality of bestowal despite all the disturbances.
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From the Daily Kabbalah Lesson 10/26/26, Rabash, “The Importance of Recognition of Evil”

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Talks about the Steps of the Ladder, Part 287

Does the Schedule Mean Consistently Attending the Lesson, or Does It Have Additional Meanings?

The schedule means, first and foremost, coming to the morning lesson. There is no substitute for that. There is a difference between someone who sits in the lesson itself and someone who listens by telephone, Internet, or a recording, which is less effective. Nevertheless, studying through means of communication is effective according to the person who uses them. If such a person truly wants to and genuinely listens, they will hardly lose the connection. Also if, in addition to this, they also try to carry out various activities in their surroundings, that is, in the group, in dissemination, and so on, then it is no less effective than being present at the lesson itself. Someone who sits alone and listens to the lesson and wants to be at the lesson and among the friends, is as though actually there. Of course, the factor of time must also be taken into account.

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Question: (From a critical letter) …where and how is it possible to see the upper world?

Answer: You know, it is possible, and it is quite simple and clear: if you look at the world only with your own eyes, you see “this” world. But if you look at the world using the same eyes as someone else, you see the upper world. That is all there is to it!
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Rabbi Aba started and said, “Listen to Me, you stubborn-hearted, who are far from righteousness.” “Listen to Me, you stubborn-hearted” means how hard are the hearts of the wicked.

Their hearts are hard since they do not return to their Master in repentance. This is why they are called, “Stubborn-hearted who are far from righteousness,” meaning far from the Torah, and hence far from righteousness.”

Rabbi Hizkiya said, “They are far from the Creator. And because they are far from the Creator they are called stubborn-hearted.” Why? It is because they do not wish to approach the Creator, for they are stubborn-hearted. And because of it, they are far from righteousness. Because they are far from righteousness, they are far from peace (Rabash, “Man Is Rewarded with Righteousness and Peace through the Torah”).

A person may perform many actions and study the Torah, yet, as Rabbi Aba says, still fail to attain the degree of faith. He considers himself righteous because in terms of his actions he truly is righteous. But he does not attain the degree of faith because the Torah he studies does not draw the surrounding light upon him. He only thinks he is righteous, and therefore blames the path and does not see that he has reached a dead end.

Rabbi Hizkiya, however, says that it is impossible to attain the degree of peace, or even the degree of a righteous person, the degree of faith, without going through a stage called “stiff-necked” (stubborn-hearted). At this stage, the body resists and wants nothing. It remains in a state of conflict, rejects everything, and refuses to agree with anything along this path because it sees that it is being corrected and brought into submission.

But if a person continues on the path, and draws the light that reforms upon himself, he fights against the hardness of his heart, overcomes it, and breaks his heart. This is called joy for the brokenhearted.

Then he is rewarded with the Torah filling his broken heart, and correcting it. When he has gone through this breaking and corrected himself, he attains peace (Shalom).
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From the Daily Kabbalah Lesson 9/14/26, Rabash, “Man Is Rewarded with Righteousness and Peace through the Torah”

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Question: A child hurts himself and bursts into tears. You shouldn’t buy him a sweet treat just to stop him from crying. Instead, you need to talk to him. Do you agree?

Answer: Yes, you need to talk to him.

Question: So you sit down and talk to him. But what can you say to a child who has hurt himself?

Answer: You should explain that he needs to be more careful, discuss why he got hurt and what happened. Explain all of this to him.

Question: I see. So you speak to him more or less as an equal?

Answer: More or less. But he should still feel that an adult is speaking to him. And he should feel that he is being taught something.

Question: Should the child understand what the adult wants from him?

Answer: The child should understand that the adult wants to explain to him how to relate properly to all kinds of circumstances in life, especially unpleasant ones.

Comment: I see. Here’s another situation: A child wanted to climb a tree, but couldn’t manage it and burst into tears. His father came over, lifted him onto the branch he wanted to reach, and the tears disappeared. Everything was fine. But psychologists say you shouldn’t do that.

My Response: Why shouldn’t you?

Comment: Because they believe the child should reach the branch on his own.

My Response: But what if he can’t? Why should you leave the child struggling? Why shouldn’t you explain anything to him? Even animals, wolves and other creatures…

Comment: They pick up their young by the scruff of the neck and lift them somewhere.

My Response: Yes, of course. They teach their young. They take them along, play with them, and teach them. What kind of psychologists have come up with these ideas?!

Comment: Apparently, there are such psychologists, as you can see. They want children to go through everything on their own, including all their sorrows.

My Response: We should treat children the way animals treat their young. They help them, explain things to them, and play together with them.

Question: Let me add another example of my own. Suppose a child is assembling a construction set and can’t figure it out. A parent comes over. Should the parent assemble it for him?

Answer: Absolutely not! No. The parent should play together with the child and, through guiding actions and questions, help him figure out what needs to be done.

You have to be a teacher. A teacher is someone who gives hints about the right solutions and explains the wrong ones, the mistakes, and so on. In other words, it’s a process of reviewing and analyzing what happened.

Comment: Here’s another situation: A child is sad. You shouldn’t rush to cheer him up by any means possible. You should allow him to experience what sadness feels like. That’s what these psychologists write.

My Response: Not sadness for the sake of sadness, but so that he knows how to come out of it and understands that such emotional states have just as much right to exist within us as happiness and joy.

Question: To summarize all of this, how would you describe the proper attitude of a parent toward a growing child?

Answer: Become his friend and do things together with him.

Question: Can you become a child’s friend at any age?

Answer: At any age.

Question: Can I be a friend to my three-year-old son?

Answer: By the age of three, it’s already too late.

Question: Too late?! 🙂

Answer: Of course, it’s too late. Starting at around one year old, a child already understands that you’re playing with him and senses how you’re playing, whether you’re treating him as an equal or not.

Question: So we should become our children’s friends?

Answer: Yes.
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From KabTV’s “News with Dr. Michael Laitman,” 8/21/26

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If a person wants to advance toward the purpose of creation and attain spirituality at any cost, then they are taught what spirituality truly is and are helped to analyze their own personal state. They welcome criticism and the revelation of evil within themselves because this helps them identify their deficiencies in their personal work and find ways to address them.

In other words, criticism is permitted only with regard to those people who are in the group. But not for the sake of criticism itself, but so that we build an environment in which a person can feel what he truly lacks in his personal correction. In any case, the recognition of evil rests upon him himself.

Throughout the entire path we traverse, we wish to reveal the uniqueness of the Creator’s rule and to what extent we are capable of being included in this single force and becoming true partners in it together with all the evil that awakens in us.

This path consists in the fact that a person takes hold of two reins, two factors that act upon him, while the one governance stands before him as an example. He uses his desire to receive on the left side and the forces of correction on the right side to be included in the most effective way possible in the single rule of the Creator with all the forces, with all his “I,” in an active form, as His partner.

This means that he wants to come to the connection of Malchut and Zeir Anpin of Atzilut until they become equal in a state of continuous adhesion. Thus, the goal is, first, the revelation of the uniqueness of the Creator’s rule, and second, the revelation of the extent to which I am not capable of being there but want to be there and gradually, degree by degree, to be included in it as an acting partner.

At the same time, the degrees of a person’s inclusion, with all his desire, with all his abilities, gradually change in accordance with how he is included in the rule of the one and passes from the rule of the many to the single rule of the Creator.

This means that he and the Creator are under one rule, that this is only the rule of the Creator, and that he is attached, included, adhered to it with all his desires, thoughts, and actions.
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From the Daily Kabbalah Lesson 10/26/26, Rabash, “The Importance of Recognition of Evil”

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Question: How can one understand that the light performs the correction?

Answer: The light brings you an awareness of the importance of spirituality in a form that grants you the force of faith, which is what people imagine as walking around with your eyes closed. People think: “I’ll close my eyes, become as fanatical as possible, and listen to no one. I’ll just keep shouting one thing, and that is all.”

This is not faith. Faith is the force that “saddles” the desire to receive; it incorporates the desire to receive without erasing it from the visible picture of the world. Most people erase it, which is why it is called faith below reason.

Our faith is above reason, since we constantly receive an addition to the desire to receive, and despite the fact that we feel it, we all the while rise above it. That is, I see all my problems, all the hindrances, all my flaws, and together with this, I adhere to the Creator; I want to be in the desire to bestow.

It turns out that my GE (Galgalta veEynaim) grows above the AHP (Awzen, Hotem, Peh). Upon the AHP, I perform a Tzimzum (restriction), I do not use it, but it is within me, and I am aware of it. Therefore, this is called faith (the force of GE) that I acquire above the AHP, above reason.

Question: Should the correcting light remove these obstacles for me?

Answer: The light gives you a sensation of importance, and thanks to this, you value the property of faith, the property of bestowal, more than your own Kelim (vessels). This is what helps you “saddle” them. Thereby, you elevate bestowal above reception, that is, you build GE above AHP. What does “build” mean? You do not place blocks one upon another. It means that the value you give to Galgalta veEynaim is, in your eyes, immeasurably higher than the value of the AHP.
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From Daily Kabbalah Lesson on 10/27/26, Rabash, Article 4, 1989 “What Is a Flood of Water in the Work?”

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Talks about the Steps of the Ladder, Part 286

Why Is the Schedule So Important?

The schedule is important because the surrounding light shines according to it. If we are at the lesson, open a book, and sit among the friends, even if our eyes are closed, the light shines upon us. There is a general illumination upon us because we are in the group, among the people, and that is a great deal. It is so important that Baal HaSulam stated that even someone who does not understand the language, if he sits among those who are studying, he improves.

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Question: Can people come to the group just to feel good?

Answer: You say that in our group there are people who come for the sake of the goal, while others simply do not want to sit at home. Sometimes I come here in the evening and find people sitting here late into the night. What are they doing? They are running away from home. There is a wife, small children, noise, shouting, and they sit here and do something. Maybe that is the case. So perhaps we are all like that?

Indeed, we are all like that. We run away from problems. You might argue that they are not thinking about spirituality. That is correct; they aren’t. But you should regard this as a correct starting point. After all, you, too, are simply running away from troubles when you ask yourself, “What is the meaning of my life?” That is why you came here, and that is why you continue.

If you think this is wrong, it means that you have not yet clarified the depth of the reason why you yourself are here. Ultimately, everyone who is here is running away from something bad. And that is good.

This is a worthy foundation to begin with. “No!” you think. “There must be an aspiration for spirituality, bestowal, altruism!” All this is nonsense! There is no aspiration for anything other than one thing: to escape suffering.

Question: Then perhaps it would be better to go to Eilat for a vacation?

Answer: What is the difference between a group that helps me stop thinking about my problems and some hotel in Eilat where I am also offered the opportunity not to think about my problems for a week?

The difference is obvious! If these sufferings are truly directed toward the goal, you will not be able to escape them even in Eilat. You will sit in a luxurious hotel and torment yourself. Nothing will help. Only here will you truly be able to escape your problems.

It is very good if you come here and forget all your problems, both material and spiritual. Don’t dwell on them. You should not wait for the recognition of evil to come to you. This will happen only as a result of the influence of the light.

If you do not draw a greater influence of the light upon yourself, an ever greater evil will not be revealed to you. And someone who wants to feel evil before drawing the light will simply devour himself. This is not the revelation of new concepts or inner discernments.

This is called: “The fool sits with folded hands and consumes himself.” He sits instead of advancing. In many of his articles, Rabash writes that you need only connect yourself to the source of the light, to the Creator. Everything else will come to you only as a result of this.
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From the Daily Kabbalah Lesson 8/24/26, Rabash, “Who Testifies to a Person”

Question: Why is it so difficult to work on recognizing the greatness of a friend? It is easier to recognize someone from the outside as great, whereas here, it takes years of effort.

Answer: Any external society imposes demands on people according to which it demonstrates care for its members and educates them. Within humanity, there are many types of societies. We can also include specific institutions like the department of education, the government, the police, various mutual aid associations, social organizations, schools, and kindergartens; all of these serve as an environment for the individual.

The question is how demanding this environment is of a person. Our group does not demand enough from each one. Therefore, a person does not feel that if the requirements are not met, this will cause him harm: that he will be ashamed, and his self-esteem will be hurt. He finds all sorts of excuses for himself in order not to do what the group, in essence, sets as its goal.

It defines a mandatory standard to be implemented, but does not sufficiently insist on it in the demands it places on each of its members. And then it fades out, like a small fire, without providing a strong impulse for advancement.

I have to know that if I do not do this and that, I will not be able to live with my friends; they will shame me and treat me in such a way that I will feel harmed by it. We need to use those qualities that are truly very important to us so that a person can fight with himself.

Comment: But a person has been investing effort in a friend for years and does not succeed as much as he does in the outside world.

My Response: You are saying that our work in the outside society is much more effective than it is here in the group.

There, outside, you work with your Kelim, which do not change. When you work in relation to the external society, they remain constant. Here, however, changes are constantly taking place in your vessels. Time after time, you reveal more and more how materialistic you are, how deeply you are immersed in your own egoism, and how little you care about the group.

Everything in you changes in order to advance you in this. You feel like you are constantly experiencing failures. But these are not failures. It is simply that more and more of what is called the “hardening of the heart” is added to you. There is no way around it.
[363026]
From the Daily Kabbalah Lesson 9/9/26, Rabash, “Go Forth from Your Land”

During our studies, we have the intention of attaining spirituality through our studies. But this is not the same intention that we attach when performing a Mitzva. We can say that this is the fulfillment of the Mitzva of studying the Torah.

How does it differ from the Mitzvot of washing the hands, reciting a blessing over food, putting on Tefillin, wearing a Tallit, and so on? Through it, you simply draw the general light of correction upon yourself.

In other words, there are actions through which I evoke the influence of the light of AB-SAG and correct myself. The intention here is that I want the upper force to come to me and correct me. It is precisely through this correction that I prepare myself for the Mitzva.

Then, when I receive some strength of the screen from above, I acquire a different intention. At first, my intention was to be corrected, but now my intention is to perform this action for the sake of bestowal.

In the prayer books of Kabbalists, they usually do not speak about the corrections you must make before performing a Mitzva, that is, before a spiritual action, prior to working with the screen. Kabbalists speak about the pure work with screens.
[363081]
From the Daily Kabbalah Lesson 10/20/26, Rabash, “A Prayer of Many”

Question: Is restriction the most important thing?

Answer: No, restriction is not the most important thing. The point is that a person fears an empty Kli. Therefore, they are willing to work and give up various things if they sense that their Kli might remain unfilled.

And for the sake of this empty Kli, regardless of whether it is for the sake of receiving or for the sake of bestowal, and whether it relates to the past, present, or future, they are willing to work as long as they do not feel emptiness.

There are people who are afraid of poverty: “What will I have tomorrow? What will I have in ten years?” A person thinks, “I must provide for myself and leave a little for my children.” This is generally what concerns him. He is afraid.

Let us say that he has already planned what he needs and what his children need, made his calculations, and decided that he needs savings of one million dollars. He already perceives this Kli, the one million dollars, and a fear arises within him that this Kli might remain unfilled.

Then he begins to work on his sensation of the empty Kli that he has constructed within himself.
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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?”

The point a person is born with remains just a point because it contains no source from which it can acquire additional desires that could be revealed in it. But when a person begins to connect with everyone else, going against the bodily shell that the Creator places over the soul, this gives the soul the opportunity to expand.

This adds more desires and needs to the soul until it incorporates all 600,000 desires. This is the state of the final correction (Gmar Tikkun).

The point itself does not grow. It grows only through connecting with all the other 600,000 points. The soul is a Kli made up of many desires that seem to belong to others. But the soul incorporates them, and they become its own desires. Then its demand, its united desire, becomes the prayer of many.
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From the Daily Kabbalah Lesson 10/20/26, Rabash, “A Prayer of Many”

Talks about the Steps of the Ladder, Part 285

What Attitude Should We Develop Toward the State While We Are in It?

When we are in a bad state, we cannot do anything if we did not take care beforehand to prepare a soft place for us to land. However, “what the mind does not do, time does.” The descent continues until mercy is shown to us from above, because after all, we have some merits there that we acquired through previous actions or by sitting among people who have merits, and then we are pulled out of this state.

Nevertheless, we must secure ourselves in advance with friends, a group, and a schedule. The schedule is very important. Why is it so important to record who comes to the group and when? It is because order is very important. We can come to the lesson and sleep through it, we all understand that, but not coming at all is out of the question. We can be absent when we have planned and decided it in advance, when we have obligations, but not because we failed to overcome weakness or out of negligence and forgetfulness.

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Initially, a person has an animalistic desire to receive and opposite this the spiritual light begins to shine a little. Gradually, within this desire, where there are aspirations for pleasure, money, honor, and knowledge, a desire for the light that influences it arises.

But why did the person previously also desire food, sex, money, honor, or knowledge? Because opposite each of these desires there is a light that compels a person toward it. Then a somewhat greater light begins to shine, one that is no longer clothed in anything in this world, and the person begins to awaken. This is what is termed spiritual. After all, to receive the light without such clothing, one already needs a screen and reflected light, an intention to bestow.

And each time, the stronger the light, the more coarse and therefore stronger desire it awakens in a person. The desires become increasingly greater, and in this way the person awakens until he begins to desire spirituality more than corporeality. Here arise states of the spies where the light alternately illuminates one moment and then withdraws. When the light influences a person, he is drawn toward spirituality, but when the influence of the light weakens, he falls into material desires.

By making efforts, a person accelerates this process and eventually begins to desire spirituality more than anything else. This is called: “I am sick with love.” This state arises through the influence of the light, which constantly plays with a person: shining a little more, a little less, entering and exiting, as it is said: “The Torah shall go forth from Zion.”

After a person passes the Machsom, states continue to alternate within him thanks to the light that comes, the light of the Torah, which influences him to a greater or lesser degree. Then sensations awaken within him of how opposite the left line is to the right line, that is, to Divinity.

This awakens shame and all sorts of other sensations within him, and he decides that he does not want to remain in the left line. Through such ascents and descents, the desire for correction and advancement is constantly awakened within him.

When the desire to correct himself appears in him, the correction itself also comes: the light of the Torah in the form of the light of AB-SAG. The person is clear about which qualities he wants to correct, what exactly he is asking for, and to what extent. This is a raising of MAN, when he himself participates together with the Creator in his own correction. These are already high spiritual degrees. And then he moves from Lo Lishma to Lishma, from for one’s own sake to for the sake of the Creator.

A person uses the left line; he knows the deficiencies, sets holiness against them, and sees one opposite the other, the Klipa against holiness. He arouses the correcting light concealed in the Torah and uses it as the light of AB-SAG for the sake of correction. Then, in practice, he proceeds to receive in order to bestow, which brings him to the goal, to adhesion.
[361177]
From the Daily Kabbalah Lesson 8/30/26, Rabash, “What Is, ‘He Who Is Without Sons,’ in the Work?”

Question: What is an “eternal action”?

Answer: An action that exists in the spiritual world is called eternal. In the material world, all our actions leave no memory behind. They bring no benefit and produce no result.

It is simply astonishing how a person wants to preserve what he has done, what he has achieved, and what he has invested in. He wants something to remain after him, and he does not understand that these things have no value in relation to eternity.

In spirituality, however, it is the opposite. Although initially the desire to receive is uncorrected, you correct it and fill it with light and thereby build a Partzuf, a spiritual object, and this remains.

Later, the Partzuf is purified as it ascends to ever higher degrees, but the acquired screen remains forever. In this way, you build your Kelim (vessels). Each time, you move from the last Kli in which you find yourself to a new one, while the others remain behind you like links in a chain that you have brought into being.

There is nothing like this in the material world, because matter merely changes its form, while the previous form disappears without a trace.
[363110]
From the Daily Kabbalah Lesson 10/20/26, Rabash, “A Prayer of Many”

Question: How can I hear from the environment about the importance of the goal if the friends do not talk about it?

Answer: First of all, we need to talk about it; everyone is obliged to say a few words about it here and there. But the main thing is the example. You should try to make the friends see through your actions that you perform them because the goal is important to you, and it is precisely the goal that motivates you to act.

Suppose we have initiated a project and must work within its framework. The video production department presented me with a work plan for the coming month, which no other department did. Even the kitchen did not provide me with a plan of what they want to “fill” us with.

But the video production department presented a clear plan tied to specific dates and planned events. It is evident that the people are involved in the overall dissemination, and this gives me a strong sense of the importance of this department. I see that they truly have a special awareness of the importance of the goal.

Yet beyond such commendable actions, even beyond a detailed plan, they must show why they are doing this. They are doing it because they want to attain spirituality, something higher, and want to ascend. And this is what they must show me.

In the same way, in every action a person performs, one must demonstrate one’s intention to those around them, and then that intention will return to them multiplied several times over.
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From the Daily Kabbalah Lesson 8/18/26, Rabash, “What Are ‘Blessing’ and ‘Curse’ in the Work?”

Comment: You keep talking about the obligation to promote the greatness of the Creator and the purpose of creation.

My Response: It is not I who say this but Baal HaSulam, who wrote that we must open schools and disseminate the knowledge about the Creator.

We are ready for this because the great sages determined that we are in the generation of the Messiah, a generation obligated to reveal this general force to everyone. The whole world must reveal spirituality and live at the level at which it should be according to its inner preparation. We do not pull humanity toward something it is not yet ready for.

The magnitude of the sufferings that are now being revealed in the world speaks for itself. It indicates that the world ought to be at a different stage. The measure of suffering is our lagging behind; it is the difference between where we are and where we should be. Suppose you are on the fifth level and should be on the tenth, this difference of five levels by which you are lagging behind presses upon you and gives you a sensation of suffering.

The point is that the surrounding light comes to you as suffering, since a part of it should already enter your relatively corrected Kli as inner light.

But we should already be in a completely different state. If, in accordance with how the Reshimot awaken in you, you reduce the difference between the lower and upper degrees, then you are always in joy, in inspiration. Each time evil is revealed in you, you perceive it as beneficial.

Both with regard to the individual and the general, the world must follow this same path. But if we are failing, if the world experiences only continuous suffering and dreams of how to disconnect from this life with the help of drugs, this indicates how far behind we are.

If this is the case, then there is no other possibility but to reveal the method of correction to the world, as this is the method of correcting its state. This does not mean that one must correct some souls, something abstract. Correct your life! What does “correct” mean? Fill your life with pleasure, this is what you bring to the world. A very simple method, a very simple goal.

Why is the world not ready for this? From the side of sufferings it is ready, but from the side of awareness, it is not. It is precisely here that we must help it. Therefore, Baal HaSulam writes that schools must be opened and knowledge disseminated among the people throughout the whole world.
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From the Daily Kabbalah Lesson 10/26/26, Rabash, “The Importance of Recognition of Evil”