Publications

Question: What kind of marital union can keep a family from falling apart? What are the roles of the woman and the man in such a union?

Answer: There must be proper upbringing. No matter what happens, throughout your life, thousands of different situations and adventures may occur with each of you, but you know that you have a family, and it is your obligation to support them and stand by them. As long as you live, you must take care of them. That is first and foremost. As for feelings, well… What feelings? You cannot build anything on feelings alone.

Comment: You have said more than once that a man looks for his mother in a woman.

My Response: That is true. A man looks for something of his mother in a woman. And if he finds it in her, that ensures his attachment to her.

Question: So, if a woman understands that he is looking for his mother, does that make the union work?

Answer: Yes. That is why it is said in the Torah that our forefathers would bring their brides into, say, their mother’s tent. And the brides would live there. And after the bride had lived with her mother-in-law for a while, the man would marry her.

In other words, she learned from his mother how to take care of him, what to do with him, what he likes and does not like, how his mother cooks, how she does everything, and so on. She watched everything and learned.

Comment: So she learned to be a mother to her husband. That is certainly a paradox.

My Response: How is that a paradox?

Comment: She came there not to learn how to be a wife but to learn how to be his mother.

My Response: You cannot imagine how attached a man becomes to a woman then. If she reminds him of his mother, he will look at her like a child does! He will constantly catch his mother in her.

Question: And he will never want to get divorced?

Answer: Never! How could he get divorced? Leave his mother?

Question: So, you do not abandon your mother?

Answer: That is correct.

Comment: And what about the phrase a wife says: “Go to your mommy! I am not your mother! Let her bake your pies for you!”

My Response: You see what kind of arguments people make! “I am not your mother!” That is the problem.

Comment: And there must be a high percentage of divorces because she does not take on this role of being his mother.

My Response: She must understand that the only way to keep him, to make him hers, is this way! There is no other way. It is written in the Torah, written in the Bible, simply in black and white.

Question: So, maybe you are telling us the secret behind all divorces right now, and we do not need any psychologists?

Answer: This is the secret of clear-cut relationships. Until the end of his life, a man will see his mother in his wife and will never run away from her.

Question: And what is the man’s role in the family, then?

Answer: If he is attached to her, what more is needed?

Question: So, this is her security? Is that what she seeks in him?

Answer: Yes. Nothing else. He will do everything to make her happy. He will give her compliments every day.

Question: And he will earn money and work?

Answer: He will do everything, of course. I know this for sure. This is human nature.

Question: What does a woman need from a man? Is it this sense of security?

Answer: First and foremost, attention. Attention to her, to the children, to the home. So, once you get married, that is it! The bride goes to live with her mother-in-law and learns from her all about her son’s weaknesses. And she learns how to deal with him as a woman. Here and there, she knows how to say or do something that reminds him of his mother. He falls for it immediately, instantly, and forever.

Comment: And he will do everything she wants.

My Response: Yes. He needs this. A man does not give birth; he remains a child, and that is what wins him over.

Question: So he remains a child? All the time? Even when he is 70 or 80 years old?

Answer: It doesn’t matter!

Comment: People will not exactly be outraged, but they will ask: “What about the man? It is all about the woman, the woman.”

My Response: The man must provide everything the woman requires. Nothing more is needed. That is in the material sense. But spiritually, everything is different—the opposite.

In other words, the man’s spiritual development is not the family’s concern. It is not. It is a privilege, a prerogative. I don’t know how to put it. It is solely his personal choice. In this respect, he is the man and the head of the family. But this is regarding spiritual development. As for the material side—the woman.

In spiritual development, the man is in charge; in material development, the woman is in charge.

Question: If the man is in charge of spiritual development, then is the woman’s role to give him the opportunity to work on his soul?

Answer: Yes, of course.

Comment: And then he will also provide her with everything she needs.

My Response: Twice as much!
[359840]
From KabTV’s “News with Dr. Michael Laitman,” 7/16/26

Question: Does the transition from the Klipa (impurity) to holiness occur through suffering?

Answer: There are two possibilities for moving from the Klipa to holiness. One is through blows, but this is a very slow path. You can remain inside the Klipa, say, as in this world, suffering through several life cycles, until your “measure becomes full,” and you begin to think about the meaning of life, and eventually start searching. As it is written: “What reason does not accomplish, time will.”

But there is also another possibility: let reason do it, not time. What does “reason” mean? It is a force of attraction from the other side, when it is not suffering that pushes you from the Klipa toward holiness, but you begin to search and ask, “Perhaps there is something good in holiness?”

Then you happen upon some group, a few friends, who show you pleasures in other things, in a different way, in a different form. In this way, you neutralize the negative development.

Question: But if I am in the Klipa, then are all my desires also in the Klipa?

Answer: Your desires are in the Klipa, while your reason, let us say, is already in holiness. You need to increase your reason, and strengthen your connection with holiness to such an extent that the image you create in your mind can withstand the pleasures that the Klipa seems to be offering you. And then you will see that it is truly worthwhile.

You must build such images in your mind that they can withstand the attraction of the Klipa. This depends on the individual, on his development.
[361171]
From the Daily Kabbalah Lesson 8/28/26, Rabash, “What Is the Work of Man, in the Work that Is Attributed to the Creator?”

Our problem is that we consider our states good or bad and measure ascents and descents by our mood, physical well-being, and how energetic we are in our work. This has nothing to do with the true state.

The intention for the sake of bestowal or reception, its sharpness and clarity, awareness of the evil contained in it, and the ability or inability to perform good are not measured by our sensations but by the intention itself, by how deeply we clarify it. According to this, we can measure our advancement.

Perhaps, in one’s clarifications, a person reveals that he is entirely in the state of receiving for himself, that there is nothing in him for the sake of bestowal, and that he is therefore far from the Creator. In this, he is indeed far from the Creator, but he is close to Him in that he is advancing in clarifying the intention and in the process of correction.

Therefore, our sensation determines nothing on the ladder of degrees by which we ascend, because this must be considered only according to the depth of the clarification of the intention. How good or bad a person’s sensations are during these clarifications does not matter; the deeper they are, the more he advances.

Therefore, we should strive only to renew our intention—that is, constantly examine what our attitude toward the Creator is. We must constantly examine this mutual connection, this system of relationships, and deepen it as much as possible.
[361504]
From the Daily Kabbalah Lesson 9/8/26, Rabash, “What Is, ‘Every Day They Will Be as New in Your Eyes,’ in the Work?”

Question: What would you call the connection that unites people into a group?

Answer: A connection in which each person feels that without the others he cannot attain correction, fulfillment, spirituality, or connection with the Creator is what is called a group.

Everyone may think this for purely egoistic reasons: “I need them, otherwise I will die.” And nothing more. This is how it happens in any other society.

It is not by chance that they are called friends, a group. It is not by chance that some other name was not invented for this.

In our world too, if we want to succeed in something, we must unite, trust one another, and so on. Our group differs from others only in its goal.
[361499]
From the Daily Kabbalah Lesson 9/2/26, Rabash, “What Is ‘The Concealed Things Belong to the Lord, and the Revealed Things Belong to Us,’ in the Work?”

Question: What happens to someone who has reached the end of correction (Gmar Tikun) in this world, in this incarnation?

Answer: It is impossible to reach the final correction without being in this world. The end of correction is a state to which we come here, while living in the material world. Our inner intention for the sake of bestowal, for the sake of bringing contentment to the Creator, extends as far as possible over everything that can be revealed within me.

Question: What does such a person do afterward? Does he return in order to invest effort in other people?

Answer: In the Introduction to The Study of the Ten Sefirot, it is explained that even before a person reaches the end of correction, there are levels called “to share in the suffering of society,” and afterward “to merit the consolation of society.”

I can attain my personal end of correction only if, from my side, I connect with all souls. From my side, I correct them by sharing in their suffering, taking their suffering into myself, and raising it to the Creator. In this way I receive corrections for them and correct them.

What does “I correct them” mean? I correct within myself the parts belonging to them, which I possess through the mutual inclusion of all souls. When I have corrected within myself the part connected with the other souls, this means that I have reached the end of correction. All these Kelims become filled with the light of final correction, and this is called a person’s reaching the end of correction.

How do the other souls feel this? Will they feel it, or do they already feel it somewhat? It certainly helps them.

Question: So, is there no way back from the end of correction?

Answer: Let us put it this way: if 99% of humanity reaches the end of correction and only one soul remains that has not yet begun its correction, then even within that soul there will be 99% of corrected parts that have already been corrected by other souls. By connecting with it, they corrected it, and only that soul itself has not yet corrected itself.

This soul does not feel itself to be 99% corrected because it has nothing with which to feel it; its personal part, the point in the heart, is still black. But as soon as it begins to work on this point, it will immediately feel that everything has already been prepared and arranged for it. Therefore, one who corrects himself in order to reach the end of correction helps all souls.
[361494]
From the Daily Kabbalah Lesson 9/2/26, Rabash, “What Is ‘The Concealed Things Belong to the Lord, and the Revealed Things Belong to Us,’ in the Work?”

When can I say that I will enjoy solely for your sake? I essentially create a state in which I have nothing, and I want to ensure that I am not deceiving myself.

I check whether I truly have nothing, and I agree to remain in that state. I undergo a correction so that I do not feel lack from the fact that I have nothing. I no longer think about myself; all that remains for me is to feel what you lack.

Then I open your Kli and fill it. And how can I fill your Kli? Only if I myself become filled with enjoyment. Then I again reveal my desire to enjoy. To the extent that I feel how much I can delight you, I fill the corresponding part of the desire in myself.

And while I fill it, I remain focused on you with all my senses in order to see how much you are enjoying. Here there is a whole sequence of complex corrections.

But the very first correction is to make a restriction, to arrange it so that I do not experience any enjoyment from this world.
[361311]
From the Daily Kabbalah Lesson 8/27/26, Rabash, “What Is the Work of Man, in the Work that Is Attributed to the Creator?”

It is as our sages said about Abraham, who asked, “Is there a city without a leader? Promptly, the leader of the city appeared before him and said to him, ‘I am the leader of the city.’” That is, he saw a city lit up, meaning he saw the world, which is called ‘a city,’ where everyone was suffering. He said about this, “Is there a city without a leader?” (Rabash, “What Is the Work of Man, in the Work that Is Attributed to the Creator?”).

Is there someone who sends these sufferings? Apparently, there must be some reason and purpose behind them. It cannot be that everything simply happens for no reason. Abraham was a person who came to the Creator through his own investigation of nature. He was the first who, as it were, attained the Creator from below. The phrase “Can there be a capital without a ruler?” was his credo, his approach, his very essence.

In other words, he reached this conclusion through investigating nature and understood that there must be a reason for everything that happens around us. It was simply a rational approach.

Certainly, nature does not afflict the world without a leader to nature.

Everything depends on how we relate to nature. Either it seems to us that nature is blind, or nature is something greater than us and apparently possesses intelligence. And indeed, today major scientists seem to feel that behind all the actions taking place around us there is some kind of universal intelligence.

Thus, he began to search for the leader. Promptly, the leader appeared before him and said, “I am the landlord of the world.”

Question: How did he achieve this?

Answer: After Abraham asked the question. To “ask” means that the Kli is complete.

What does it mean to “ask for rain”? A person raises such a request, MAN, that rain must necessarily come as a result. What is “rain”? It is when corrections descend from Bina to Malchut, causing Malchut, the earth, to blossom.

Thus, one can ask whether there can be a capital without a leader only after all the investigations you have carried out within yourself. You investigate yourself, and only afterward do you ask: “Is there some upper force behind all my thoughts, desires, passions, and sufferings, a force that is doing all this, governing everything, and leading me toward some goal?” In reality, you are asking about yourself. And if you ask such a question, you will certainly be called Abram, before you come to be called Abraham.

A “question” means that the Kli is truly ready. Everyone asks something. But that is not yet called a question. For example, when a child is hit, he asks; when he is not being hit, he does not ask.

When a question burns within a person to such an extent that there is nothing else besides it, this is a sign of a completed Kli.

For comparison, imagine the difference between a crying child and a crying adult. A child forgets everything within a moment and runs around happily again. But if an adult is crying, it is clear that something serious has happened. Or compare a crying woman and a crying man. A woman may cry over something that is not particularly serious. But if a man cries, then it is truly serious.

Therefore, to ask the question “Can there be a capital without a leader?”, to which the answer is “I am the leader of the capital,” means to ask about the one who governs, the very source of governance. Such an answer comes to a person only after all the sufferings and all the examinations he has undergone.
[361315]
From the Daily Kabbalah Lesson 8/28/26, Rabash, “What Is the Work of Man, in the Work that Is Attributed to the Creator?”

Talks about the Steps of the Ladder, Part 236

How Can We Understand the States We Undergo?

We do not know why or in what sequence various states are imposed upon us. In fact, we have no idea how we exist at all. We are like babies who are unaware of the purpose of our lives. We want various things, and certain things are given to us. That is, we are given all kinds of desires and impulses from within, changing qualities, environmental conditions that change from time to time, and we thus continue to exist, flowing onward.

This is how each of us rolls along, carried by the current of life, and it only seems to us that we determine or control something. It is simply untrue, an absolute falsehood.

So why were we given intellect and thought? It was in order to seek the one thing worth holding on to, to learn what is happening to us, and this learning should bring us to conclusions that are called “recognition of evil.” There is no need for us to oppose anything. We should not force anything because that would be in vain. We only need to pay a little attention to what the Creator is doing with us, and from this we begin to understand who we are, who the Creator is, what the Creator wants, why He arranges things for us in such a way, and with what subtle cunning He does so.

Through this, we gradually come to know nature. The wisdom of Kabbalah is the study of nature in its broadest form, including the world of causes, where everything that happens here is prepared and made ready. This world of causes subsequently includes our nature, ourselves, and our environment. We learn the overall reality through ourselves, through self-study: “From Your actions we know You”; “From my flesh I shall behold God.”

Question: What is love for the Creator?

Answer: For now, love for the Creator can exist only on the condition that He gives me an opportunity to win the lottery or does something good in my life, then everything is fine.

You have probably seen stickers saying, “Creator, we love You.” As if to say, “Do something for us. You see, we love You, we are asking You.” This is how a person speaks before self-annulment. And indeed, would it hurt anyone if we pray? Let Him help!

In the Introduction to The Study of the Ten Sefirot, it is said that love is the final degree. “And you shall love the Lord, your God” is a commandment that can be fulfilled only as a result of fulfilling all the other commandments.

You correct all your desires completely, and above them grows a general, final attitude. This is love.

Before that, love is completely different. It is simply a desire for life to be good, for children to be born, for everything to work out: “You want a prayer? I’ll pray. You want an action? I’ll do it. Commandments? Of course. Just let things be good for me.”
[361410]
From the Daily Kabbalah Lesson 8/30/26, Rabash, “What Is, ‘He Who Is Without Sons,’ in the Work?”

Question: Where does a true attitude toward the Creator begin?

Answer: A true attitude toward the Creator begins with the revelation of oppositeness, pressure, hatred, and the feeling of lacking equivalence of form. Before beginning any action, one must think about the state that should precede that action: “What Kli (vessel) is necessary for this?”

In other words, if I arrive at a state where I love the Creator, then before this I must develop a desire to love Him. And the desire to love the Creator must arise from rejecting the state in which I clearly see that I do not love Him. What does it mean that I do not love Him? I hate Him, I am opposite to Him, and I have absolutely no desire for Him.

How do I reveal this? When the light acts upon my Kli, which is opposite to it in its properties. What effort must I make in order to draw such a great light upon myself? And so on.

In other words, if we go from the end to the beginning and continually move in reverse, we will reveal that the lights enter the Kelim (vessels) and create them, that is how we study. We will go in the opposite direction: the light enters and exits, and from this the Kli is created. This is the path of advancement.

But if I follow the path opposite to that advancement, from the end to the beginning, then each time I must reveal the state through an opposite, reverse action, like moving in reverse. Then I will see what preparation is required for each state that I choose and that I want to reach.
[361414]
From the Daily Kabbalah Lesson 8/30/26, Rabash, “What Is, ‘He Who Is Without Sons,’ in the Work?”

Question: If a person feels that they do not agree with the Creator, want to rebel against Him, and curse Him, what should they do in such a case? Should they feel ashamed?

Answer: If a person does not agree with the Creator, they might want to erase that thought because they fear they may suffer because of it, or, conversely, they can use it as a means to actually do something.

It all depends on to whom I attribute what is happening within me. If I attribute my thoughts to the Creator, it means that the Creator sent them to me purposefully so that I would do something with them. Then I will treat these thoughts and feelings as a valuable acquisition.

If, however, I believe that these thoughts come from myself, that their cause is not Him, but me, then I will immediately want to erase or obscure them so that they do not cause me anything bad.

That is, it all depends on what we consider to be the cause of what is happening. Ultimately, this determines our attitude to reality. Either I want only to cover it up and paint it pink, or relate to it in a purposeful and effective way.

As for the feeling of shame, if I simply feel shame because I am opposite to the Creator, then this shame is based on the fact that the Master gave me something. Then I want to either erase the Master from my field of vision, or give it all up, just to avoid feeling shame. If, however, I feel that the Creator sends me the feeling of shame for a specific purpose, then it becomes a springboard for me to leap forward.
[361371]
From the Daily Kabbalah Lesson 9/2/26, Rabash, “What Is ‘The Concealed Things Belong to the Lord, and the Revealed Things Belong to Us,’ in the Work?”

Talks about the Steps of the Ladder, Part 235

How Can We Remember the Correct Thought During the Study?

This requires preparation. During the study itself, we certainly cannot suddenly remember the correct thought unless we had already intended it beforehand. This is because we already know, from trying and failing several times, that during the study we are unable to direct ourselves properly.

Then we begin to worry: “Today as well as tomorrow I will sit here without benefit, so what will come of it?” Before the study, we already begin thinking about what will happen to us during the study. This concern before the study prepares us to think correctly during the study.

This is possible if we simply train ourselves to do so. It does not happen quickly. We need to do many things in a very unsophisticated way, simply, like “an ox to the load and a donkey to the burden.”

Question: How does the absence of fulfillment on one hand lead to a Hisaron (a lack) on the other? How does the Creator teach me through sufferings?

Answer: The Creator indeed teaches me through suffering. How? He does not allow me to enjoy the delicacies lying on the table. And I want to flee from the sufferings; I do not want to feel hunger. The table itself is no longer important to me; I no longer chase after the enjoyment itself; it is as if I gave up hope ever obtaining it. My goal is to find peace, not through pleasures, and it does not matter that I will have no desire for them.

We act this way instinctively. “A simple person does not desire the king’s daughter.” Why should he suffer? He knows he will never obtain her. Then I, as it were, reduce my Hisaron; I do not even want to think about this.

But I am not allowed to do this. All my egoism, my inner desires, constantly develop and still lead me to suffering. I am not able to completely silence myself or find peace. And so I come to a state where I seek only one thing: how to avoid suffering?

The question of how to avoid suffering” transforms into a question about the meaning of life, which ultimately leads me to search for a solution. “Is there any way to find peace?” But how? “Taste and see how good the Creator is.” And that is all.

Let go of all that you think about pleasure, for there is another source from which you will be filled and will enjoy.

What is this? The Creator. And who is this? I do not know. Seek Him! This is the only solution in order to cease suffering.

You will never receive what lies on the table. You will see the host; you will see how good He is, that He thinks of you, and all this will fill you. The Creator reveals Himself as fulfillment instead of natural fulfillment.
[361402]
From the Daily Kabbalah Lesson 8/27/26, Rabash, “What Is the Work of Man, in the Work that Is Attributed to the Creator?”

Talks about the Steps of the Ladder, Part 234

What Should We Do When Other Thoughts Arise During the Study?

We can sit in a lesson, our body seated in a chair, while traveling around the world in our mind, completely absent from the lesson. It is written that a person is where his thoughts are, but that is not the point here. If we are truly engaged in the study, yet we ruminate over some issue, that is an incorrect thought. If we think about various matters related to our activities in the group, those too are incorrect thoughts that distract us from the study. During the study, we should feel ourselves united with the entire group in connection with the Creator through the study material. This is all we should yearn for.

Question: What does a person’s choice actually consist of? After all, if one acts from the desire to receive for oneself, will he be able to make a real choice?

Answer: A person’s choice is not in calculating something and choosing between various options; rather, it lies in constantly forcing oneself to continue the spiritual work. Nothing more. You do not choose the path. You choose where to get more strength for the effort, in order to push yourself a little more, to advance just a little further. Choice is in accelerating time.

What path could you possibly choose? Do you understand anything about the corrections? Do you know what your next state is or what your present state is? How do you move from one to the other? What will come of it? Of course, we are not the ones who do this. If we try to proceed based solely on our own understanding, it is simply foolishness.

Yesterday I met a professor (a very intelligent, insightful person, a specialist in his field, and a senior executive and project manager in a large company. He kept saying, “I have to see, I have to understand…” This is very difficult to grasp. In general, theoretically, we might be able to see something, but regarding oneself, one’s next state, a person never sees anything in advance. After all, the most difficult thing is the recognition of one’s own evil.

We can only apply pressure in order to advance and catch a glimpse of the past. Truly seeing the present is impossible right now. Only after crossing the Machsom can one see the degree that has been passed. But as long as we have not crossed the Machsom, we have not yet passed even the first degree. After all, everything we are going through now is merely a single degree of our world.
[361354]
From the Daily Kabbalah Lesson 8/27/26, Rabash, “What Is the Work of Man, in the Work that Is Attributed to the Creator?”

Comment: When a person passes the Machsom, they feel shame before the giver of pleasure. But there is also the act of looking back at everything one experienced up to that moment.

My Response: Even before crossing the Machsom, a person stops thinking about and looking at their past. There is no past. One who constantly looks back becomes like Lot’s wife who turned into a pillar of salt, into something that does not spoil. Salt itself cannot be used as food, only as an additive.

Why, then, do we need to justify everything that happened? Is it so that a person sees that he went through all of this in order to gather Kelim and inner definitions for the present? No one sits like an old man reminiscing about his past at the end of correction (Gmar Tikkun).

If we continue, we will soon become convinced that the past in itself is absolutely unimportant and may be needed only for the present. You will not think about the past or regret something that you once did or did not do.

Such an attitude will disappear because it is incorrect. This is not you at all. You do not need to cross the Machsom for this, because the realization that one should not look back occurs long before it.
[361374]
From the Daily Kabbalah Lesson 9/2/26, Rabash, “What Is ‘The Concealed Things Belong to the Lord, and the Revealed Things Belong to Us,’ in the Work?”

A person’s Kli is defined as something from nothing and as a Lev HaEven (heart of stone). In other words, it is impossible to receive light, the revelation of the Creator, connection with Him, and adhesion into my “I” or my Yesh (something that exists) because my Yesh was created from Ayin, from nothing.

But if I make a restriction in my “self,” and this means that I don’t need anything beyond what is essential (and the essential is zero), and I start working for the common good by uniting with other souls, then I will be able to receive the light. Then their stony hearts will no longer be hearts of stone for me, because I nullify myself before them, and they turn into the Tet Rishonot (the first nine Sefirot) for me, into which I receive the light.

When I incorporate their Hisaron (needs), the desires of all other souls, to myself, they transform into my Kli for receiving the light. My own original Kli remains unfit for receiving the light until the end of correction.

What is the end of correction? It is when, by incorporating the 599,999 “stony hearts” that belong to other souls, by correcting the connection with them and nullifying myself (an act known as “love your neighbor as yourself”), I attain the revelation of the Creator. This state is described as being “above myself,” “above my desire to receive.”

It follows that unity with other souls is a means to achieve adhesion with the Creator.
[359705]
From Daily Kabbalah Lesson on 7/20/26, Rabash, Article 27, 1986 “The Creator and Israel Went into Exile”

When a person realizes that they have no intention to bestow and that the Creator cannot unite with them, they begin to understand that they must correct themselves. Since they are not capable of correcting themselves on their own, they must turn to the Creator.

Then it is gradually revealed that the Creator initially prepared everything precisely in this way so that the very act of turning to Him initiates a connection with Him. This unification is the goal.

In other words, the more our state feels opposite to holiness and distant from it, the more worthy it is of connection, adhesion, and attainment of the goal.

The entire path is divided into many degrees because we are unable to immediately grasp the magnitude of the gap between us and infinity. We cannot bridge this chasm at once. Even when the desire to receive is first revealed to us at any given level, it seems to us like a “Final Sea” that cannot be crossed. Yet, gradually we begin to see that this is normal and that it is possible to somehow overcome it.

How does this become possible? In spirituality, there are no habits; there are only inner determinations, forces, and the interplay of forces. So, what does “possible” mean? It simply means that the surrounding light shines upon us from afar and creates the sensation that there are forces and fulfillments capable of bridging this gap between degrees.

Some people, upon sensing this chasm, run away, others persevere, and through the study and persistence, come to see that it is not so daunting after all
[361259]
From the Daily Kabbalah Lesson 9/2/26, Rabash, “What Is “The Concealed Things Belong to the Lord, and the Revealed Things Belong to Us,” in the Work?”

Question: What difference does it make how one receives pleasures?

Answer: The difference is the following. The Creator created only one Kli (vessel), a desire to receive. He did not create different Kelim for this world and “that” world. No, there is only one Kli. What changes is only how you feel yourself within this Kli.

If you feel yourself as you do now, it means that you are at some degree of this world, since this world also contains a certain sequence of degrees. If you come to spiritual states, you will still feel this world, but in addition to it, you will also feel the spiritual world.

What is the difference? The center of pleasure remains the same. Now you can experience several strictly defined types of pleasure. And when you enter the spiritual world, you will likewise receive impressions from certain types of pleasure, both spiritual and corporeal. These are different garments of the same source.

It is precisely the corporeal garments that clothe themselves over the light that make our world appear to be illusory, or imaginary. What does “imaginary” mean? The pleasure found in this world is not imaginary.

What is imaginary are the garments, because it seems to us that we receive pleasure from the garment itself, rather than from the light within it. This is what is called an illusion or imagination. It seems to me that I enjoy, for example, looking at your beautiful face. But this is not so: in reality, there is some spark of the Creator within you. It is this spark that I enjoy, and not your beautiful external appearance.

In other words, the problem lies only within me. If I connect the pleasure with the spark that is within you, everything is in order. In that case, I am connected with the spiritual. But if I connect the pleasure with your beautiful face, then I am connected with the animalistic garment, with the corporeal world, and this is called the imaginary or illusory state.

“Imaginary,” “illusory” means an error in identifying the source of pleasure. In other words, there is nothing actually imaginary, it is simply what we call a spiritual “error,” when I mistakenly identify the source of pleasure.

This does not mean that this world disappears when one attains the spiritual. Does a Kabbalist who perceives the spiritual world cease to feel this world? He lives in it! The five senses remain. And believe me, Kabbalists experience very clearly through these senses: they eat, drink, and so on. Nothing disappears.

But through all this, the Kabbalist connects himself with the source of all pleasures, which exists only in the Creator, and all these intermediate garments no longer hinder him or mislead him. One can say that they no longer occupy the Kabbalist’s attention, he sees through them.
[359981]
From the Daily Kabbalah Lesson 8/4/26, Rabash, “The Klipa [Shell/Peel] that Precedes the Fruit”

The period from the beginning of the year (Rosh Hashanah) until the Day of Judgment (Yom Kippur) is called the Days of Awe. But in fact, everything depends on our sensation. Even the most mournful days, such as the ninth of Av, which symbolizes tragic events that happened in the history of the Jewish people in the past, will become the very best days in the future.

Therefore everything depends on what a person lives by. If he lives in the past, as many do because they know nothing about the future, then these are Days of Awe for him. But the science of Kabbalah, which is entirely directed toward the future, speaks of these days as the most beautiful and kind. The New Year, Rosh Hashanah, is the beginning of good changes.

The period of repentance preceding the beginning of the new year is needed for awareness of our evil nature, which we must correct. The most suitable time for correction arrives, thanks to which we come to goodness.

After Rosh Hashanah comes the Day of Judgment, Yom Kippur, when a person judges himself, and clarifies how he can attain the degree of the Creator—the state of the upper force beyond which nothing better exists. He examines what must be corrected in order to attain this corrected and exalted state.

As a result, the holiday of Sukkot arrives. After all the clarifications and the request for correction, we begin to build the soul. The Sukkah symbolizes the common soul of Adam HaRishon, which we are all parts of.

If we gather together under the roof of the Sukkah, beneath one covering, and cover all transgressions with love, then we reveal the “Joy of the Torah” (Simchat Torah). We unite so completely that the upper light, called Torah, fills us and brings us to correction.

These days are called the Days of Awe, but their awesomeness derives from their greatness. As it is said about the Creator, He is “great and awesome,” not because of a threat, but because of reverence before His exaltedness.

Before Rosh Hashanah, it is customary to wish one another a good year and a good inscription in the Book of Life. But most importantly, we need to understand that if we unite, and cover all transgressions with love, then this year will truly be good for us.

And this connection must be achieved not once a year before the holiday, but daily—by coming closer to one another in spirit day by day, until we feel such closeness of heart that we have become like one person with one heart.

Then we will feel the upper force, the common nature that fills our common heart. That will truly be a happy new year.
[253278]
From KabTV’s “World, Jewish holidays”

Kabbalah Media

Kabbalah Media

Personal Area
Sign in to like, save and subscribe to videos

Publications
Articles on current events, culture, popular science, relationships and more, presented from the unique perspective of the wisdom of Kabbalah
The content is based on talks given by Dr. Michael Laitman and is written and edited by his students.

Kabbalah Media

Kabbalah Media

Personal AreaSign in to like, save and subscribe to videos

PublicationsArticles on current events, culture, popular science, relationships and more, presented from the unique perspective of the wisdom of KabbalahThe content is based on talks given by Dr. Michael Laitman and is written and edited by his students.

Personal Area
Sign in to like, save and subscribe to videos

Publications
Articles on current events, culture, popular science, relationships and more, presented from the unique perspective of the wisdom of Kabbalah
The content is based on talks given by Dr. Michael Laitman and is written and edited by his students.