Publications

Question: I am in a certain environment where everyone is having fun and “living.” How can I perform my work when inwardly I differ from my surroundings? How can I avoid dissolving into this environment?

Answer: You cannot avoid dissolving into it. You have no strength against the environment in which you are, unless you are pulled out of it from above. This is like us, for example, with an awakened point in the heart that pushed away our environment. We felt that we did not belong to those surroundings and naturally began to search, in accordance with that point, for where its place was.

But that was help from above; we were moved from place to place. It is like a charge in an electric field. If a charge changes, it must change its place in the field in order to be in similarity of qualities with it, in a state of equal potential.

Thus, your inner potential was changed, and you left one environment and moved to another. In this way, you can view your entire life and all your incarnations—as you are brought toward the final correction, toward the center of this “electric field.” Your own actions have no part in this at all.

Now you ask: “If I am in some environment, what should I do?” When you are in a certain environment, you can remain in it as you are now if you are not helped from above, or you can immediately begin searching.

You are given the thought that you must attain some goal that contradicts this environment, and thereby you are given the chance to change your environment yourself. Do you understand what an opportunity this is? An ordinary person’s inner potential, his spiritual charge, is changed through Reshimot (spiritual records), and he is led through the potential field toward the center, gradually, over all his incarnations.

In one of them, he is given a potential called the “point in the heart,” and then he must change his environment himself and take care of his own advancement. Before that, throughout thousands of incarnations, he could not do this.

Thus, he receives an awakening through the point in the heart, and this potential, called the point in the heart, already relates to a person’s purposeful, conscious advancement, the advancement of the charge toward the center of the field.

In other words, he is placed in some society. This may be people, books, films about Kabbalah, or something of the kind; all of this is called the environment, the surroundings. He is given the opportunity, and then advancement comes only through freedom of choice. Of course, this is on the condition that you yourself want to determine your advancement. If not, then not.

In any place, you can be in one of three states. Either you lose the thought that you can change your environment, or you are given the thought that you really can change your environment, or you are given the opportunity to work in the correct environment. Now choose.

You say: “I understand that, from the standpoint of the goal, I am in a bad environment. What should I do?” This is an excellent state, when you are given the thought that you are in an environment with which you are not on the same path. This is help from above.

Then they will erase this thought from you, and that is it, stay where you are. Several years later, they may give it to you again. Think about it: I have students who left us, and after 10 to 15 years they begin crying out, “What should I do?!” The thought has been renewed in them again. But 15 years of their lives have been wasted.
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From the Daily Kabbalah Lesson 10/9/26, Rabash, “What Does It Mean that the Right and the Left Are in Contrast, in the Work?”

It therefore follows that both lines are required in spirituality. Precisely by being in contrast, they yield the required result in order to achieve the purpose of creation, which is “to do good to His creations.” We should also know that concerning “right,” which is wholeness, a person can use it only when he can lower himself. But as for the left line, he can use it precisely when he is in a state of pride (Rabash, “What Does It Mean that the Right and the Left Are in Contrast, in the Work?”).

Indeed, the right line can exist in a person when they humble themselves, annul themselves, and take upon themselves the properties of the Creator. The left line, on the other hand, is present precisely when they engage with their own “I” and draw their ego into spiritual work.

We must become accustomed to the fact that each of these states contains an inner contradiction. This is because, from the very beginning, everything we attain is light from the Kli. In other words, the Kli is opposite to the light, yet it attains the light and all the concepts and properties contained in the light only to the extent that it resembles the light.

Thus, the Kli exists in two opposite states: an inner state that is opposite to the light, and an outer state that resembles the light and perceives it to the extent of that resemblance.

It follows that even within the Kli itself there are two aspects: the Kli itself, with its nature and desire to receive, and its action, the desire to bestow. Through this action, the Kli understands what the Creator, the light, is and compares its desire to bestow with its desire to receive. This is the oppositeness of properties between the Creator and the created being. We do not perceive the Creator Himself; rather, we perceive our corrected properties and say that this is the Creator, because they have been corrected to be like Him.

Since the Kli contains two opposite properties, every degree, every inner definition, and every analysis always involves an inner contradiction. We need to determine where this contradiction comes from so that it does not confuse us or cloud our perception.
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From the Daily Kabbalah Lesson 10/9/26, Rabash, “What Does It Mean that the Right and the Left Are in Contrast, in the Work?”

Comment: You said that there are three conditions for a request: the Creator has what I want, He has the desire to give it to me, and I have the knowledge of how to ask Him for it.

My Response: Perhaps, in order to “truly call upon the Creator,” as Rabash writes, these three conditions are not enough. Perhaps several more can be listed.

I spoke about the conditions in our world. Imagine that you want to buy some new thing. What does the possibility of fulfilling yourself depend on? It does not matter whether it is for bestowal or for reception, and it does not matter which lights and Kelim we are talking about. The main thing is that you have a Hisaron (a need).

How do you attain the fulfilment of this Hisaron? You need to go to the store. In order to receive this thing in the store, I must pay money. In order for me to have money, I need to receive it. Where will I receive it from? From the owner.

But in order for him to give me money, I must work for him in return. In order for me to be able to work, I need energy, fuel. What is this fuel? My understanding that the shirt I want to buy in the store is important enough to me to obligate me to make an effort at work right now. In all these matters, I am dealing with the owner and the seller. The owner will want to give me money if I do a certain work for him; that is, there must be an equalization of desires and an understanding of the connection.

The same thing happens in every place. In this sense, there is nothing new in spirituality. We need similarity of properties with the Creator. “Know your Creator and serve Him.”

The first knowledge in contact with Him is faith, rising above the desire to receive. Therefore, Baal HaSulam writes that you have no greater commandment than this: to acquire faith, the Kelim of Bina, the properties of Bina.

When Malchut acquires the properties of Bina and rises to the degree of Bina, then everything is open; there are no restrictions. We are confused by the words we use: “faith,” “above knowledge,” “the righteous shall live by his faith,” and other concepts and sayings. But in essence, this action can be understood very well if one studies it. Without the ascent of Malchut into Bina, there can be no action.
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From the Daily Kabbalah Lesson 10/15/26, Rabash, “What Is, ‘We Have No Other King But You,’ in the Work?”

How can we preserve a state we have attained for the future? Can I somehow guarantee what will happen to me? Of course not!

But my desire to guarantee this creates the next Kli (vessel) within me. I offer this Kli, this desire of mine, as a prayer, as MAN, to the Creator, to the higher degree, which preserves this Kli for me and prepares its fulfillment.

Under what conditions, should we establish a covenant between us? Surely it is not enough simply to say some words, asking Him that things not become worse than they are now? What does my signature under this covenant signify? What must I concretely create now in order to obligate the Creator to preserve the relationship between us?

For His part, the Creator adheres to this. He always relates to me well. How can I guarantee that I will always relate well to Him in one of the 620 channels of our connection with Him?

This can be done only by raising MAN, a prayer for what I want to receive in the future. I am very afraid that in the future I may become worse than I am now. Where does this fear come from?

As usual, we look back, and from this fear a Kli arises. I have fallen many times, suffered setbacks, and seen to what extent I suffer, how bad I feel when I have become detached from the Creator. Now this fear, these sufferings, have prepared me to raise MAN, to offer such a prayer that I say: “Let anything happen, only do not let me become distant from You.” As it is said: “Do not cast me away from before You, and take not Your holy spirit from me.”

If I truly have such preparation as a result of past sufferings, then my prayer is correct. Perhaps I suffer and cry pointlessly, like a small child, whereas within me a mature prayer of an adult must grow so that by means of it I sign the covenant. This signature implies the fulfillment of many conditions. It is not simple.

In fact, this is a long path. All the previous sufferings must necessarily be taken into account; they must be gathered and not lost. And we know that all the previous degrees disappear if we have not yet arrived at their final definitions and results.

Only the final definition, which is recorded in Malchut in each state exists, is fixed, and is preserved. All other definitions are erased, because they did not reach the final point of their development.

Therefore, we must constantly add to the work until we have worked through all the particulars. And when we have finished everything, we come to the conclusion that we ourselves are incapable of doing anything and that accepting the agreement is the best thing possible.

In our world, we come to an agreement out of hopelessness. But with the Creator, we must reach such a state that I sign a covenant because I have no better state (and there cannot be one) than the state that has come.
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From the Daily Kabbalah Lesson 10/8/26, Rabash, “What Is Making a Covenant in the Work”

Both before the Machsom and after it, we experience the same states. Some of us already feel various changes within ourselves. Through our study of the articles, we can somehow, though not yet in a clear form, find various qualities within us and give them inner definitions. We must find these concepts within us because they truly exist.

In other words, we can find various details of the relationship we presently have with the Creator. My present state is good, at least in some respects.

Of course, this cannot be 100% true in all manifestations of my connection with Him. I am not yet capable of simultaneously feeling that He is great in my eyes, that I tremble before Him, that I am grateful to Him, that I am ready to give Him everything, and that I need Him to give to me.

But if I feel a connection with the Creator in at least one channel out of all 620 channels through which every organ of my soul is connected with Him. If in this single channel I feel a clear, precise connection, then, with regard to this kind of connection, I can already say that I am ready to enter into a covenant with Him so that this connection will remain forever and can never become less.

I ask the Creator to help me preserve it, to guard this connection. And even when I am in the worst states, He would remind me of it and constantly renew it for me. In this way, I work for the future.
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From the Daily Kabbalah Lesson 10/8/26, Rabash, “What Is Making a Covenant in the Work”

Talks about the Steps of the Ladder, Part 269

What Is Intention?

If a friend comes to you and begins flattering you, telling you how beautiful and good you are, and says that he has never met anyone as wonderful as you, while secretly acting against you, this is called an intention to harm. There is an action and there is an intention. The action is that the friend comes and speaks to you with flattering words, while the intention is to harm you. Everything depends on the intention, not on the action. It does not matter how the action appears outwardly. Intention is key. A person who sticks a knife into another person’s back can be a surgeon or a murderer. What is the difference between them? The action appears to be the same action, that is, the surgeon and the murderer both thrust a knife into a body, but their intentions are different. One intends to give life, and the other intends to take life. Everything depends on the intention.

Action and intention coincide only in animals and beasts, the still, vegetative, and animate. The speaking degree has an intention and an action, even on the corporeal-animate degree in our lives. Although certain animals pretend to be asleep in order to catch prey, such an action comes from the force of nature and is not conscious or planned in advance. In human beings, intention and action are two completely separate things. Intention is the weapon of one who serves the Creator. There is nothing other than intention. We can begin working in the society, for instance in the kitchen or in dissemination, and excel at what we do while our intention is to become a manager. We might get what we want because we excelled in our work, but we will gain nothing from it in spirituality. We will be able to advance spiritually only when our intention changes, and it will change because we are incorporated in a society that will influence and change us. Advancement takes place only in the intention, and not in anything else. Intention is an inner attitude toward someone or something, from the innermost point in the heart. Intention is an attitude.

Question: How can one believe in the Creator if we do not know who He is? Moreover, we have no faith.

Answer: It is true, we have nothing. Baal HaSulam writes in the “Introduction to The Study of the Ten Sefirot” that there can be no development until you acquire the ability to disconnect from your desire to receive. This is called the force of faith. In other words, you rise to Binah, to the state of Hafetz Hesed, and do not think about yourself.

In “The Article for the Completion of The Zohar,” he writes that if a person thinks about himself, there is no greater separation between him and the Creator. It is as if he is cut off from the Creator, and there is no connection between them. Thus, this gap must be overcome; a person must begin to think about what is outside of him. This is called faith.

Question: Is attaining faith a condition or a goal?

Answer: Acquiring faith is the first stage on our path from which one can only begin to speak about spiritual actions. Spirituality is “for the sake of bestowal.” Faith is the force of Binah within you, which gives you the ability to begin to bestow.

Since we are the result of the breaking of the vessels, we have Kelim of reception for the sake of reception and Kelim of bestowal for the sake of reception. We also use the Kelim of Binah in order to enjoy ourselves. Correction begins, first of all, with the Kelim of bestowal, the Kelim of Binah. Binah herself is corrupted only because she is within Malchut.

How does one begin to correct Binah? One must make a restriction on the Kelim of Malchut, and then the Kelim of Binah within Malchut will begin to receive correction. The Kelim of Malchut will no longer be able to influence the Kelim of Binah, and then their correction will occur. In other words, AHP is not used, and correction begins only with GE.
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From the Daily Kabbalah Lesson 10/15/26, Rabash, “What Is, ‘We Have No Other King But You,’ in the Work?”

Question: It is said that, on one hand, a person is distant from the Creator, and on the other hand, he must say that the Creator is close to him. What does “must say” mean if one feels distant?

Answer: We are a desire to receive. When it comes to a desire, then how can you tell someone: “Now you need to rejoice, and now you must weep”? A desire perceives fulfillment, and if someone external says something to this desire, it does not hear and does not understand.

We hear with the mind, but our desire remains unaffected by it. In other words, when books state that one needs to feel, act, or perform a certain deed, it means that one must bring oneself to such a state in which I will feel and begin to act. How else could it be?

Suppose I am dealing with someone and want him to want something. Can I immediately reach his desire directly? No, I must perform some actions toward him so that through theses actions, so he in some special way brings himself into action, and as a result, the desire I wish to see would be born in him.

The same applies to me. My desire to receive is not at all within my power; I can engage it through the Creator. It is written: “Make your desire similar to His desire,” but can I do so right now? How many actions must I perform through the Creator so that He will take care of me and change my desire? I have no power over myself; I am capable of nothing. This is possible only through Him.
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From the Daily Kabbalah Lesson 10/15/26, Rabash, “What Is, ‘We Have No Other King But You,’ in the Work?”

Comment: You said that a person makes a covenant in order to preserve a specific perception of the Creator—for example, as a formidable force—yet, a week or two later, reaches an even greater depth of attainment.

My Response: When the Creator is revealed to you at a greater depth, you are already in a different state. I would even say that this can happen, not in a week or two, but in a second.

In spirituality, there is no difference between what happens in a second and what happens in a hundred years. If it is the next state, then the same processes take place within it, from zero to one hundred percent, as you experienced on the previous degree.

It is better if this happens in an instant rather than in a hundred years, because the difference between them can be years on the level of the material world, whereas in the spiritual world, it is effectively zero.

So why should one simply live through these hundred years here in order to reach the next spiritual degree? Reach it as quickly as possible.
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From the Daily Kabbalah Lesson 10/8/26, Rabash, “What Is Making a Covenant in the Work”

By making a covenant with one another, we promise to maintain our relationship at the level it is at now. To do this we must examine ourselves.

This analysis proceeds through all the states that may arise in accordance with the present degree and not at a higher level. We make sure that our covenant will remain valid at this stage and will not be interrupted under any circumstances.

After we have analyzed the present degree and see that the covenant holds throughout its entire depth, we can advance further in our relationship with one another. And so the next degree arrives. New conditions arise on it, which we accept.

At first, we feel that we hate one another. This happens because the right and left lines exist within creation. Then we begin to connect; that is, the left line, which absorbs the qualities of creation, passes into the middle line.

And in the middle line, we come to awareness, connection, knowledge, and connection with one another. This is called signing an agreement. We want the level of this degree to remain forever and never decrease. Then, in addition to the agreement, we conclude and sign a covenant.

These states arise constantly on every degree. In other words, the act of establishing a covenant is an action we must inevitably encounter each time we define our attitude toward the Creator. This is, in essence, the establishment of a covenant with the Creator.
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From the Daily Kabbalah Lesson 10/8/26, Rabash, “What Is Making a Covenant in the Work”

Question: What is my involvement in everything that happens to me?

Answer: As a beginner, you are now 100% dependent on what you choose to receive from the environment. If you decide that this is your environment, that you want to become similar to it and receive its main idea from it, then you must nullify yourself before it. After all, the smaller you are, the more you will receive from that which is greater.

You must regard everyone as great, listen to everyone with your mouth open, and truly wish to absorb everything that happens here. This does not mean simply telling yourself: “I am small, insignificant, and they are great!”

You will be able to receive from the group to the extent that you are able to invest in it. Perform all the actions that the Kabbalists advise us to perform, and you will see how it works!

Of course, you can come here and sit here as if at a university, thinking: “I am studying, and they are also involved here. I should gradually study this science, receive an education, and then we shall see.” In that case, you will receive nothing from the group, and no inner change will occur within you.
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From the Daily Kabbalah Lesson 10/9/26, Rabash, “What Does It Mean that the Right and the Left Are in Contrast, in the Work?”

Talks about the Steps of the Ladder, Part 268

How Should We Demand That the Friends Do What We Think Is Right?

Demanding is good. Everything should be examined in the group. We should demand that the friends do what we think is right and observe their response to the demand. It is better to “make noise” than to remain silent and inactive. It is better to make our voice heard than to be in a kind of death, in a general state of slumber. There is nothing worse than remaining silent. One who jumps up, shouts, declares their opinion out loud, and objects is the one who brings changes to the group.

A group characterized by a desire to show each of its members their place and make them bow their head is not a good group. There should be a general patience with the routine and an understanding that this is the way. Until all the discernments are acquired, we must maintain the routine and consistently sway from side to side, but at the same time there must be an outburst. We should not be afraid to examine everything in the group.

Question: What if a person finds a goal in life that constantly inspires him?

Answer: That is a different matter! Then he lives for this goal; it is what he exists for. But he must create; create means to bring something useful and new into the world.

Question: What do you mean by that?

Answer: Improving relationships between people is the most important thing. What else could there be?

Question: And then he feels that he is alive and can go on living indefinitely?

Answer: Yes. Because he truly brings something good and new into the world through that.

Question: Perhaps we will now find a cure for aging. And does this prolong his life?

Answer: It does not merely prolong his life; it makes him immortal. In other words, it places him above humanity, because he is constantly thinking about it.

Question: So he is above life?

Answer: Above life, of course.

Question: Is this what is called aging with dignity?

Answer: Yes. And everyone can do this.

Question: Does he age in the process, or not?

Answer: Physiologically, of course, he ages. But everything he does, his entire spirit, remains in people.
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From KabTV’s “News with Dr. Michael Laitman,” 8/17/26

The Shechina is in exile. She weeps because we do not pay attention to her and do not feel her. She is like a mother who agrees to any connection with her child whether he is good or bad. Her nature commands her and compels her to behave this way.

The Creator established His stance from the outset: He is “Good and does good,” both to the good and to the bad. He loves everyone, and by this, He reveals a kind of weakness. He needs a covenant of union between us.

A question arises: “How much do I need this covenant?” On the other hand, the Creator sets the condition that an agreement is possible only if we are connected to one another. That is, I cannot come and demand that He help me with everything I might want without establishing some kind of connection with Him.

This means that the Creator’s help must depend on how much I myself depend on Him and am connected with Him, on the measure of our mutual connection.

In other words, I cannot ask Him to help me steal or kill if this is against His will and contradicts what He has established as the condition of our connection. I can ask only for what is equally desirable to Him and to me.

It turns out that a person can make an agreement only in order to preserve a particular spiritual degree, where he is already in the intention for bestowal.

At some point, I reach a certain level of connection with the Creator for bestowal: I toward Him and He toward me. In some respects we love one another, in others we remain distinct, in some ways we are distant. Certain boundaries exist between us.

But I want to preserve the degree I have attained. I understand that a worse state may come than the one I am in now. And then I make a covenant in case our relationship deteriorates for various reasons.

Right now, I do not need this covenant because we have reached mutual understanding; there is a certain connection between us, and we understand that we should preserve it. At the same time, I understand that a time may come when, as a result of all kinds of mistakes and unjustified causes, I will want to violate our agreement.

If there are justified reasons for this, then it is clear that the covenant has no force. Who knows what may change at the next degree, in the next state?

But if I have already come to the realization that failing to observe this covenant is the worst thing for our connection and I agree to observe it, then I make a covenant of union. And then I say: “I ask You, let us agree that our connection will be preserved despite any obstacles that may fall upon us in the future, so that the level of connection we have now will be permanent, and there will never be anything less than this.”

This is possible only on the condition that I recognize that a lesser state than the one I am in now is the worst thing that can be. And there is no justification in the world that could convince me to violate this agreement.

In other words, if I am already on a particular spiritual degree, I examine it to the very end and reach the conclusion that descending to a lower degree is the worst thing possible. Then, while on this degree, I want, not only to make a covenant, but also to conclude a union. A covenant is something I make for my present state, whereas a union is concluded forever, eternally.
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From the Daily Kabbalah Lesson 10/8/26, Rabash, “What Is Making a Covenant in the Work”

Question: What does it mean to fulfill the law or advice of the Kabbalists: “Love your neighbor as yourself”? How is its inner fulfillment expressed?

Answer: It means that I try to find the importance of the Creator, and I begin precisely with this.

We must always begin with the Creator and end with the Creator. And in between is the group as a means of achieving the goal. Thus, I must have such an awareness of His importance that I am ready to accept upon myself the condition of loving others as a means of drawing closer to Him, of connecting with Him.

Then, as Baal HaSulam writes in “A Speech for the Completion of The Zohar,” I am ready to stop thinking about myself, to leave my desire, to pull myself out of my concern for myself and my thoughts about my own existence, and together with all the other similar desires, aspirations, and thoughts, to unite with the Creator.

What is the game? Why did I use this word? The game is that we as if love another and are ready to give up ourselves; we as if are ready for anything, and the Creator is as if important to us. Everything is “as if.”

Nevertheless, we are capable of attaining such a flash of feeling only for moments. Usually, we think about our lives: “Here is food, here is money, here are pleasures, here is rest, here is family; these are the things in which I exist. But what are the Creator, aspiration, and the group? They are something virtual. They exist somewhere, but they constantly disappear and remain unreal.”

Therefore, when I force myself, by faith above reason, nevertheless to enter such an inner state above all this tangible, seemingly existing reality, such a state is very unstable. It resembles a game; it is not solid. I have no sensory organs or evidence for it. It is unreal.

Therefore, it is as though we are playing this game. We have no other conditions, no other foundation on which to do this. The force that I receive in order to enter this as though it were a real world is called the surrounding light. It somehow acts upon me from the outside and gradually brings me there.

How it works, I do not know. Whether it works at all, I do not know. Suddenly, I receive some blows, and then I am told that this is the result of the influence of the surrounding light. Fine. But do people not receive all kinds of ascents and descents even without that?

Thus, we must be sensitive to all our states, meaning that we must give everything its proper weight and evaluation. Engaging in spirituality in our present state in this world is called engaging in something unreal, unclear, perhaps nonexistent. “Maybe it exists, but who knows?” Go and talk to people. For them, it is not even… .

Little by little, you acquire some feelings for it, some awareness of its importance. But when you enter something “imaginary” and see that only this truly exists, then it is precisely all reality below this level that appears to you to be an imaginary world. But everything depends on your realization. And when will this happen?

Therefore, we call all our preparation a game. Then we will see that this game remains and continues until the end of correction, about which it is said: “The Creator plays with Leviathan, which He created.”

All states before or below the highest state in which the creation and the Creator are united with one another are called unreal or games. Because the only state that was truly created and truly exists is the state in which the Creator and the creation are united and exist in one perfection. Everything besides this exists only in relation to the creation, as imagination, as a game.
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From the Daily Kabbalah Lesson for the holiday of Sukkot, 10/5/26

Question: What should I do if the friends in the group just sit there and do not elevate the goal?

Answer: If people do not speak about it and you do not see based on their actions how important the goal is to them, then the question arises: “Did you want to see it?” If you wanted to, you would see it.

Suppose that during Sukkot, the friends built a hut on the roof. Go up there and think: What makes them build it? Something must make them, right? Yes. The Creator gave them a desire for spirituality; they are here, and therefore they are building it.

It is not their desire; they did not attain it and are not in full awareness of the importance of the goal. But the Creator gave this desire precisely to them. Therefore, there is something in them received from Him, and that something acts within them. Therefore, there is already something for which to value a person, and what is in him is already important to you. It turns out that it depends on you whether you see this or not.

Let a person simply come here, sit, and laugh; it doesn’t matter at what. But he came here. It turns out that either he found the fuel himself to come here or the Creator gave him this fuel. But in the end, there is something spiritual within him that pulls him out of bed and brings him here. There is a part of the spiritual from above in him, and that is what you value.

It is impossible to speak about this all the time. Your problem is that you do not want to work on yourself in order to see this with your own eyes even when people do not show it very much. You want to hear about it constantly, but after five minutes you are already tired of it. You must elevate your feelings in order to see this in other people. It was generally not customary to speak about this, only a little here and there.

The main thing is that we must see an example in others and, as it says in the articles of Rabash, speak about the importance of the Creator. I hope we will move from curse to blessing.
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From the Daily Kabbalah Lesson on 8/18/26, Rabash, “What Are “Blessing” and “Curse” in the Work?”

To understand ourselves, we must understand spiritual physiology. After all, in principle, we are studying ourselves, our Kli (vessel), and how we act based on it.

Both the Creator and creation exist within this Kli, as do all the worlds. Everything is contained within it. The various perspectives from which you view and perceive your Kli shape the world you experience.

Therefore, if you are able to examine your own sensations within your desire (Hisaron), then you can begin to work on yourself. You begin to understand the cause of feelings and how you might achieve a sense of inner balance.

What is it you lack, what is missing, that causes you not to feel fear of the future? The future refers to your external, empty Kelim (vessels) relative to the present state. Here we can already speak about the second restriction, about how it occurs, about the surrounding and inner lights, about their relationship to one another, and about how they build the present and the future of the Partzuf.

And when a person begins to perceive this in a developed form, it enables them to relate to themselves objectively, from the side, and to connect what is happening with what he is studying.

Simply calling someone a human being is not enough, that does not yet constitute a human being. If he does not relate to himself as a human being, then he is an animal that feels but does not understand what exactly it feels. And if he does not understand, then he cannot do anything with his sensations.

Here we are already entering the domain of spiritual psychology. There is nothing frightening about it; the main thing is not to depart from the thought that we are speaking exclusively about the Kli. The various forms of sensations that the Kli experiences give it our entire vocabulary, from A to Z, solely in the sensation of the Kli itself.
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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?”

Talks about the Steps of the Ladder, Part 267

To What Extent Should We Strengthen the Group?

We should strengthen the group to the extent that we want the group to influence us. The more we recognize its necessity, the more we will strengthen it.

Question: If I am like a charge in an electric field, that is, if my potential relative to the field changes, then my position also changes. Can I change my potential myself?

Answer: Yes, you can. After all, this potential depends on your sensation, which arises from comparing yourself with the field. This potential is in your hands.

If you see that your place in the field is not quite where you would like it to be, not quite what it should be, you can change it. It is as though you change your potential. How?

You attract the light; it changes your potential, and then you move. This is similar to raising MAN; everything works according to the same principle.

Equivalence of qualities is the only general law from which all other laws derive. Who are you? You are a point of choice and nothing more. A point that can choose. And apart from this, there is nothing that is you.
[362620]
From the Daily Kabbalah Lesson 10/9/26, Rabash, “What Does It Mean that the Right and the Left Are in Contrast, in the Work?”

Question: Is the realization of the greatness of the Creator that I receive from the group a desire to annul myself before Him? Is this what awareness of His greatness means?

Answer: The environment must provide me with all kinds of forms of connection. The entire spectrum of my connections with the Creator can be described in many words.

The group must convey that without awareness of the greatness of the Creator, I will not attain the goal, and that the greatness of the Creator opens a new Kli for me. It must direct me toward the Creator.

Question: What is the greatness of the Creator?

Answer: First and foremost, it is the fact that He rules over me in everything. Look inside yourself; in every corner, you will find Him. The group should give hints this about this, and subsequently you will discover it yourself. Once you hear this from the group, you will begin to truly realize it.

What does it mean to be great? It is being stronger than I am. I must receive the impression that He is stronger than me from the group. If He simply strikes me because He is stronger, there is nothing I can do about it. I curse Him, despair, and fall.

By “stronger,” we mean the measure of His greatness.
[360926]
From the Daily Kabbalah Lesson 8/24/26, Rabash, “Who Testifies to a Person”

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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.