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“Law” means that it is above reason, and the intention pertains to faith, and by faith above reason he becomes Israel. Conversely, before he was rewarded with faith above reason, he is regarded only as “sacred still,” called “dust” (Rabash, “What Is the Difference between Law and Judgment in the Work?”).

In this article Rabash describes two states in our work. The first state is called “law,” defined by conditions it is impossible to enter spirituality without. These are what is called Mitzva (commandment), Emuna (faith), Tzedakah (charity, giving), and Malchut Shamayim (the Kingdom of Heaven).

At first, these conditions are accepted by us as “an ox to the burden and a donkey to the load,” since a person feels no taste or joy in the work, only heaviness and unpleasant sensations. Working against the desire to receive is very difficult, and most importantly, we do not see what we are doing or for what purpose. Everything happens this way because we must exit the will to receive.

All our efforts are devoid of taste, conscious awareness, and apparent meaning and are carried out “above reason,” literally by coercion, so that we do not feel any spiritual pleasures that might tempt and pull us away from our current point into the Klipot (shells or forces of impurity) rather than holiness. In other words, so that we will not desire spirituality for self-enjoyment more intensely than during the initial awakening from above.

To prevent us from seeking to attain spirituality “for the sake of self-enjoyment,” we are shown (or made to feel) as though there is no flavor in it at all. But if you still wish to draw closer to it, then try to do so without any feeling of taste or joy. How? According to the law of faith above reason.

What is this law? For Malchut, which is entirely the will to receive, it is necessary to establish conditions under which this desire will no longer operate in its usual mode, but will perform actions without receiving a reward, like “an ox to the burden and a donkey to the load.”

How can one work against one’s own nature? If we were able to do this, then we could already enter the spiritual nature and begin the second part of the work, called the revelation of the lights, joy, and the first nine Sefirot that are above Malchut. Strength is required to carry out these laws in Malchut, and only afterward to attain the fulfillment of the Torah.
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From the Daily Kabbalah Lesson 4/17/26, Rabash, “What Is the Difference between Law and Judgment in the Work?”

Question: In contrast to the point in the heart, does the “Aviut” (thickness, coarseness) of the desire to receive also grow?

Answer: Naturally, the Aviut of the desire to receive grows opposite the point in the heart. Initially, you connect with this point, while the Aviut, the force of desire, is still concealed.

However, when you begin to sense fulfillment in this point, one that reveals the greatness of the Creator to you, the question of how to handle His greatness arises. Do you need it for the sake of self-enjoyment and comfort or do you view it as a means for further advancement, where you close your eyes, and choose not to see His greatness, but use it exclusively for further spiritual advancement?

If after receiving inspiration you do not go to the group with it but only fill yourself and enjoy it, then immediately a void is revealed within your Kli. A similar phenomenon occurs whenever we fill ourselves for the sake of receiving. I received what I strongly desired, yet I find myself empty once again; the air has escaped, and I am empty once more.

The same thing seems to happen to you in spirituality as well and you begin to feel the emptiness even more than before: You have expanded your Kli, filled it with an awareness of the Creator, only to find yourself emptied of this vast newfound awareness. “Never have I have felt so empty, never have I suffered so intensely! Is this what spiritual advancement is? You ask yourself. “Is this the Torah and is this the reward?”

This happened because you failed to notice that critical moment when you began to derive pleasure from your state rather than using it effectively to further your advancement. Learning to discern this is a very long, difficult, and complicated process. As one learns, one eventually becomes sensitive to this point.

After establishing contact with the Creator, a person is literally at the peak of understanding regarding what one is doing with this connection, whether one using it for one’s own benefit or whether one is truly channeling every awakening, every ascent, and all the strength one has received into further advancement in order to eventually acquire the intention to please the Creator. Basically, throughout our journey in the dark, we study how to sense this point.
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From the Daily Kabbalah Lesson 4/17/26, Rabash, “What Is the Difference between Law and Judgment in the Work?”

All our work proceeds through the stages of faith (Emuna) and mercy (Tzedakah) that results in our nature transforming into the Kingdom of Heaven (Malchut Shamayim). Malchut, over which the Heavens spread (the first nine Sefirot), literally supports them and becomes a kind of foundation for them. Relying this foundation, a person advances and gradually attains correspondence with the first nine Sefirot.

In this process, one not only refrains from using their natural egoistic properties, but one begins to bring their Malchut into alignment with the Kingdom of Heaven so that their desires serve the intention to bestow delight upon the Creator and become to His properties, the first nine Sefirot.

Then one reveals a Kli (vessel) of reception for the sake of bestowal, where the light known as the Torah comes to reign. The feeling of the upper light in the first nine Sefirot, that is, in Malchut, that has become similar to the properties of the Creator, is called joy. Thus, from the law, from Malchut, one arrives at judgment.

Therefore, it is written that it is forbidden for an idolater to study the Torah. As long as a person is an idolater, his intention is to receive for his own sake. He cannot yet reach the first nine Sefirot, because by his very nature, he does not correspond to them. That is why he is called an idolater.

Forbidden means impossible. As long as a person remains confined within the limitations of Malchut, and is therefore incapable of filling its precepts, meaning to achieve similarity with the first nine Sefirot, the Torah cannot exist within them—the light cannot penetrate them.

Only after one becomes “Israel” (Yashar Kel—straight to the Creator) and acquires the intention for the sake of bestowal, both in the fulfillment of the laws and within the first nine Sefirot, is one filled with light. As a result, a person becomes aligned with the Creator and fully adhered to Him.
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From the Daily Kabbalah Lesson 4/17/26, Rabash, “What Is the Difference between Law and Judgment in the Work?”

Question: Will the humans of the future possess a more powerful mind?

Answer: The human of the future will have stronger feelings and intellect that are more developed tools for perceiving today’s reality, as well as the reasons to move from it to a new form of perception.

This is not about a simple increase in intelligence; we are not talking about the material mind. We will begin to acquire an “integral mind” by connecting with one another emotionally and intellectually. We will feel that there is a system in which we are all included through our thoughts and our hearts.

This system is the only thing that truly exists. The material world in which we now believe we exist will disappear from our perception. We will suddenly discover that matter does not exist, only waves.

And then we will cease to perceive even the waves and will realize that behind them stands a force, not a physical one that can be detected by mechanical or electrical instruments, but a spiritual force. This spiritual force can only be perceived if we are within the same system as it.

Such a transition from passive evolutionary development under the influence of natural forces to an active one where we ourselves govern our development is possible only through the science of Kabbalah, which explains to a person how to rise to the next level of development.

Through our connection, we create one great force, despite the smallness and egoism of each individual’s personal forces. If we even aspire in potential to unite in order to create a new state between us, and become like one person with one heart, then our minds and desires will unite.

Out of all our desires a single desire will emerge, but it will not be egoistic. In order to unite, we will have to break the egoistic approach that makes each of us opposite to others.

And when our minds unite, this shared mind also acquires a new quality that is altruistic instead of egoistic. Thus, we rise to a new level of connection and become like one person with one heart, one desire, and one mind.

In this way we see that all previous forms (inanimate nature, plants, animals, and humans) were never truly material or physical. They only appeared so in our perception; in reality, they were merely forces.

Modern physics also asserts that all reality is force. And we begin to see reality as the connection between two forces: the force of the Creator and the force of creation.
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From KabTV’s “New Life 931 – Evolution: The Next Stage,” 12/12/17

Question: Can we say that the creation is a psychological force and the Creator is a spiritual force?

Answer: I do not want to use definitions such as “psychological,” “spiritual,” “material,” and so on. What does psychological or not mean? It is a person’s attitude. You may call it psychological, but this is not human psychology. You see the world from another side according to the extent to which you yourself are in the intention for the sake of bestowal.

How can you see a taxi driver, striving to earn from others, as someone helping everyone with love, if you do not have the corresponding vision? You will not see him that way, because what you reveal in reality corresponds to your own qualities. Change yourself, and the world will change. Do not demand that the world change if you do not change yourself. That will never happen!

The conclusion is simple: work on improving yourself, and then everything will change. The world depends only on your own change, not on the change of others. You will discover that they do not need to change at all.

The whole world is in final correction, the entire world! And you are only now revealing this: “Imagine that, I did not know! They also do not know, but I already know!”

In the article “Two States” in the book “Shamati,” Baal HaSulam writes about this: then a person sees that the holy Shechina is clothed in the whole world, and everyone is engaged in bestowal and exists in a state of stillness.
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From the Daily Kabbalah Lesson 4/15/26, Rabash, “What It Means that the Generations of the Righteous are Good Deeds, in the Work”

Comment: As I cross the Machsom, I begin to justify the Creator. But I see that people still hate each other.

My Response: No, then you will see that everyone loves each other like brothers.

Comment: This is from the Creator’s side, not mine.

My Response: What does from the Creator’s side mean? For example, you can see that a taxi driver who wants to make money is actually trying to help everyone and take everyone where they need to go, and thinks only about this. The fact that he gets paid for it and yells at everyone is because he misunderstands his state. You see that he is a puppet, doing it unconsciously. But he executes acts of love.

Question: This is from the Creator’s side, but what does it look like from my side?

Answer: This is not from the Creator’s side. You are saying that the taxi driver is not aware of what he is doing and he thinks he is driven by the desire for profit.

But if you look at it from the other side, the picture looks completely opposite.

Comment: This is not clear.

My Response: This is not clear, but it is true.

Believe me, the world looks completely different depending on our attitude toward it because it does not exist. It is a product of our attitude toward it.
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From the Daily Kabbalah Lesson 4/15/26, Rabash, “What It Means that the Generations of the Righteous are Good Deeds, in the Work”

Every time we make efforts in observing the law of “faith above reason,” that is, in working against our desire, then no matter how tired we are, whatever unpleasant sensations we experience, and even if we see no worthy reason to justify our efforts, more and more burden is added on us. The load is made heavier so that we will ask the question: “Who is the Creator?”

According to the measure to which a person has reached this question, he can accordingly grow, inclining either to the side of Pharaoh or to the side of the Creator. If we are already given the possibility to ask “Who is the Creator?” more and more each time, and despite the unpleasant and hard‑to‑bear sensations, we still again and again ask it and, on its basis, advance, then we accordingly rise to a higher degree.

Therefore, the question “Who is the Creator?” never arises in secular or religious people. It cannot even be placed before them. Only to those who must advance in personal connection with the Creator does He send this question, so that a person will know exactly what he wants, which particular quality he must attain, and to what he must become similar in order to draw closer to this quality.

Therefore, all the obligations, all the burdens in observing the laws, in fulfilling the conditions established by our teachers, which are called “commandments,” are for us so far only indications: “This is how it happens, and that is all.”

Why “this is how”? Because you do not yet feel any taste in them. You are not yet allowed to see what is contained inside, since your will to receive would immediately take it for itself. And then all your work would be deprived of advancement, of elevation above Malchut and of aspiration toward the nine first Sefirot.
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From the Daily Kabbalah Lesson 4/17/26, Rabash, “What Is the Difference between Law and Judgment in the Work?”

The holiday of Lag B’Omer (the 33^rd day of the Omer) is celebrated in honor of Rabbi Shimon Bar Yochai, the author of The Book of Zohar, who passed away on this day.

In The Book of Zohar, in the chapter “Idra Zuta,” portion “Ha’azinu,” the passing of Rabbi Shimon is described as follows: “For there the Lord has commanded the blessing, life forevermore” (Psalm 133).

Rabbi Aba said, “Rabbi Shimon did not finish saying ‘life’ before his words subsided. And I wrote, and thought to write some more, but I did not hear.

I did not raise my head for the light was great and I could not look.

Rabbi Elazar and Rabbi Aba took him from his place on the bed that is made like a ladder in order to raise him on his bed. The whole house was filled with fragrances. They lifted him to his bed, and only Rabbi Elazar and Rabbi Aba served him.

After the bed left the house, it rose in the air, and fire was blazing before it. They heard a voice: “Come in and come and gather for the celebration of Rabbi Shimon”

The Zohar uses such vivid descriptions because it is written in the language of Midrash (allegory). But of course, it is not speaking of physical death, it speaks of the soul’s departure, which enters the state of the end of correction (Gmar Tikkun). That is why this is such a significant event, and why the entire system that includes his students receives such a special light.

It is not describing the death of a person, but rather the thinning of a spiritual Partzuf. First, the light enters and clothes the Partzuf, forming within it Ta’amim, Nekudot, Tagin, and Otiyot. The clothing of the light in the Partzuf and its departure make the vessel fit for use. In this way, the soul of Rabbi Shimon reaches its final action, its last degree, the collective end of correction. This is what The Zohar tells us.

All the other companions, the souls that depended on him and emerged from his Partzuf, which was filled with light and was now releasing it, then received all the light that departed from him. These were the ones who were attached to him, connected to him, who participated in the drawing of the light, and in its departure.

The departure of a Kabbalist means that all the light he had drawn into his soul together with his students, and accumulated for the sake of all humanity, is now being released and transmitted to all other souls. Now this light becomes like a glow, a surrounding light, which he bestows upon others. His departure symbolizes this transmission of light.

That is why we celebrate this day with such joy, because we have received this upper light, called “Zohar,” which is capable of correcting all souls, uniting them, and raising each one to the level of the Creator.

This is why this day is called the Festival of Light, the light that returns us to our source, the light of correction. Each person must ask themselves: “Am I truly using this light?”

This light has been given to us, but are we using it, and are we realizing our potential through it? That is what it means to take part in the celebration of Lag B’Omer.
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From KabTV’s: Lag B’Omer, 5/17/11

The path of the Torah is such that in every state you are given a chance (through various means like the group, books, and study) to advance toward the recognition of evil. Through study, you draw the “allure of holiness” upon yourself.

You begin to sense, at least a little, that there is such a thing as bestowal. From this, you feel yourself sinking ever more deeply into slavery, in Egypt. That is why it is said that the longer the sons of Israel remained in Egypt, the more they felt they were enslaved.

Eventually, you reach a state where the gap (the tension) between that “allure of holiness” you received from above and your current state, your actual qualities, becomes so great that you feel you must escape this state at any cost. You want to run from it, but you don’t know how.

Why did the Creator arrange this feeling of contradiction within you? It is so that for the first time, you would turn to Him and establish a connection with Him. The sons of Israel did not want a connection with the Creator. Even at the giving of the Torah, they did not aspire to address the Creator directly; instead, they asked Moses to speak with the Creator and then relay what was said to them.

The need for connection with the Creator is not inherent in human nature because such a connection places obligations on a person and feels burdensome. It comes only through the light that descends upon a person during study.

This light determines the next state, the tension, the measure of recognition of evil. A person cannot leave their state on their own, but the light gives them the strength to turn to the Creator with a request. There is no other means.
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From the Daily Kabbalah Lesson 4/7/26, Rabash, “The Connection between Passover, Matza, and Maror”

Question: Why is it that our group, which exerts tremendous effort in study and in everything possible, is still not at the level that, seemingly, corresponds to its efforts?

Answer: I look at it completely differently.

We exist within a system called the soul of Adam HaRishon. We are a part of this soul, united across all countries by one goal, which is to lead many people, if not everyone, forward. We have no right to focus solely on ourselves.

If what is currently placed upon me is to lead several million people, then until I have the strength to do so, I, because I am connected with them, will not be able to advance even a millimeter. Therefore, one should not check whether I have advanced. That millimeter of progress will come only when I have the strength to lead all those millions of people, down to the very last person. Then I will advance.

For now, one should measure progress by how much strength I have gained to lead yet more people, and then even more. And although I have still not advanced forward even a millimeter, I am constantly accumulating strength. Those millions are beginning to awaken; they are becoming capable of moving.

If you say, “Where is the progress? Look how much effort I have invested!” you are approaching this with the wrong measure. Indeed, I have not advanced, but what has been invested has remained within me. I have already acquired these forces; they are within me.

There is a vast number of souls ready to join me, and they are joining. This is all the result. You simply do not want to see it; you are looking at the fact that there is still no visible progress. Correct, I would not say that there is.

There is, but it is extremely subtle, and of course, it does not correspond to the level we would be entitled to reach were we acting alone. But what can be done? I do not calculate how I would advance if I were alone. It does not depend on me, and it is not my function.

Should I simply retreat to commune with the Creator, and that’s it? A person does not choose the time or the state in which they exist or the actions they must perform.

Indeed, we see that this is precisely what is happening: every day dozens, if not hundreds, of people around the world join us. The world is moving toward a state where we will soon see the collective stance people adopt and the attitude to life they embrace; they will all become clear. Within a few years, you will see how everyone already understands you, even if you have done nothing for it. Of course, it’s not that you have done nothing; you are investing your efforts today, and somehow it reaches them. This is the tangible result of our efforts.

So, I do not attempt to evaluate our progress by examining some isolated minute sector, it is impossible to measure this that way. On the other hand, we must be sensitive to it; we must not fall into despair from the fact that we are, seemingly, treading water. We are not treading water. The fact that you continue to publish books, produce films, deliver lessons and lectures, and organize more groups—all of this is having an effect.

Nevertheless, we cannot measure the spiritual level that is destined for us, because until we have guided a specific number of people from the global community, until we have gathered a certain critical mass, we will not be able to rise to that higher plane.
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From the Daily Kabbalah Lesson 4/9/26, Rabash, “It is Forbidden to Hear a Good Thing from a Bad Person”

Question: Where will further evolution go? There are signs that it is reversing itself and that degradation is setting in. Some believe that man has already reached the limit of its material evolution, and will continue to develop primarily in the cultural and social fields. What kind of future awaits us?

Answer: It is true; human development is shifting to a new level, one that transcends the physiological and material realms. The evolutionary forces that have brought us to our present state have been pushing us toward more and more advanced forms all the time.

Now we are on the threshold of a new, advanced form that we cannot yet discern. It entails the transition from existence defined by the sensation of matter, that is, the inanimate, vegetative, animate, and human world in which we currently exist, to the world of forces.

This is a world governed by a force that controls our perception of reality. In this world, matter as such does not exist at all; there is only a force that presents its various levels to us in this specific guise. It seems to us as though we observe inanimate matter, plants, animals, and people, but all these are merely our sensations of the universal force of nature that draws its various attributes within us.

In reality, there is nothing before us except this force that projects a special “movie” inside us. We perceive it through forms that help us understand it. In essence there is only one force of bestowal that affects the overall force of creation, the force of receiving.

The entirety of modern human development—technological, cultural, educational, and all the miasma of the modern world—is designed precisely to lead us to the feeling that we are acting in a world of forces, not material forms.

We will understand and feel that the whole world is being constructed within us. We are merely picking up some kind of “waves,” much like a computer captures a Wi-Fi signal and builds a picture from them within which we exist.

Humanity is on the verge of a momentous transition into a new era. There have been many abrupt transitions from one era to another throughout history, but there has never been such a revolutionary one as this. This leap is taking place within our perception, within an evolution we are going through by our own conscious choice. We are no longer just a material in the hands of a sculptor; we are actively participating in our own development.

This new evolution that we are destined to go through cannot be realized without our active participation. It is entirely up to us when this transition will take place. And should we fail to take this step ourselves, the forces of nature will compel us to do so, like a blister that has matured and is bound to burst.

That is why we currently feel such intense pressure from nature that is compelling us to accept this mission, to understand and feel where we are and what our future form should be that we must realize for ourselves.
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From KabTV’s “New Life 931 – Evolution: The Next Stage,” 12/12/17

Comment: Suppose I feel good thanks to a Hisaron, a lack, that has revealed itself.

My Response: This means that you are consuming yourself. It is impossible to feel good because of a deficiency.

Question: But what if a person wants to remind the group of something that needs to be corrected?

Answer: This is not called revealing a lack. After all, the Kli and the light come as one whole. Therefore, if a question arises within the group regarding something that needs to be corrected now, it is permissible. But not in the form of vague generalizations that “we are lost, we do not see the path, we do not know how to get out of this state.” In other words, do not create obstacles, do not burden—awaken.

Both the Kelim and the lights are given to us from above. It is from there that we should receive both difficult and easy questions. But a person should not search for negative things beyond what is given to them from above. If they are not given to me, why should I descend lower? After all, I have the potential to ascend constantly!

If, however, a person drags themselves downward, this is a real Klipa, an impure force, that is operating on them. It is a peculiar Klipa; a person begins to revel in suffering and demonstrates to everyone how they, poor thing, suffer, so that all may see what a “hero” they are.
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From the Daily Kabbalah Lesson 4/7/26, Rabash, “The Connection between Passover, Matza, and Maror”

Question: Will our adhesion with the Creator contribute to the dissemination of Kabbalah?

Answer: When you go out to disseminate Kabbalah, what are you spreading? Just a piece of paper with something printed on it? You spread what is in your heart, what you cultivate, exalt, and develop in society. That is what you are spreading, after all.

Of course, if we have determined that “there is none else besides Him,” that adhesion with Him, striving toward Him, connecting with Him in everything that happens to us is the most important thing, and separating from Him is the greatest punishment—then, no matter what you do on the street, even if you present it in a different, much lighter form acceptable to the masses, you are still essentially spreading only what is in your heart.
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From the Daily Kabbalah Lesson 4/9/26, Rabash, “It is Forbidden to Hear a Good Thing from a Bad Person”

Question: We have spoken about the necessity for the whole nation to become aware of our current state. But what form should this awareness take among people like us, those who have already turned to the books and used all the means? What else are we missing?

Answer: At this level, a person cannot see their true state. Even when he has already entered the spiritual realm, he cannot immediately see his state clearly. It does not come instantly. When he first enters spirituality, he is like an infant.

If I am on the very first spiritual degrees, annulling myself before the Creator, this annulment means that I am not working with my Kelim. I see something, but I do not know what it is. I react somehow, but with no greater conscious understanding than a baby in our physical world.

Gradually, as a person advances and acquires Kelim through which he can receive for the sake of bestowal, he begins to attain the spiritual world as he absorbs it, receives from it, and engages with it through both receiving and giving. But if he does not absorb the surrounding spirituality into his own Kelim, he will be able to distinguish very little within it.

This is understandable. There is no way for one to gain such awareness, because all our learning and attainment come from absorbing something from the outside. What that something is, in and of itself, we do not know; it is Atzmuto (His essence). To the extent that we are able to channel this light through our Kelim of bestowal or Kelim of reception, we build an inner picture within ourselves of the reality around us, a picture of the world, of the Creator.

Therefore, not only we, but also those who have already entered the spiritual degree and are on the very first small steps of the spiritual ladder, are all like babies. Of course, they already have a sense of the Creator, of His presence, and of the fact that He surrounds and fills a person. But to gain awareness and attainment, we must at least somewhat start working with the Kelim of reception.
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From the Daily Kabbalah Lesson 4/7/26, Rabash, “The Connection between Passover, Matza, and Maror”

Question: What determines creation’s ability to experience the suffering of the Shechina?

Answer: The suffering of the Shechina means that a person who acquires a vessel of bestowal senses suffering in them. To the extent that one feels a desire to bestow to the Creator, he perceives that these vessels are precisely what the Creator wishes to give him. Prior to that, we do not sense this.

When we speak about the suffering of the Shechina, does anyone really feel it? “The Shechina in the dust…” We tend to think that “the Shechina in the dust” is merely a state in which we do not sense the Creator. However, such a state is actually called concealment. When we experience suffering from the fact that the Creator is unable bestow, which I can sense only to the extent of my own desire to bestow to Him, this is what is called the suffering of the Shechina.

In other words, this is similar to two people, one of whom does not sense the other. The latter cries out, weeps, and is miserable, but the first person does not understand what is happening. “Why is he crying? Should I go and ask?” If this person is an absolute stranger to me, then I begin to sense his sorrow only if I have a desire to become closer to him and love him. I begin to feel his suffering according to my own vessels.

Therefore, the suffering of the Shechina because she cannot bestow to me and my suffering because I cannot bestow to her create a common single vessel. We meet inside this vessel and engage in mutual bestowal upon one another, there we exist in bonding. Thus, the Shechina is the place of bonding between the Creator and creation.
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From the Daily Kabbalah Lesson 3/24/26, Rabash, “What Is, ‘When Israel Are in Exile, the Shechina Is with Them,’ in the Work?”

Question: What should you do done in relation to the group in order to constantly maintain readiness for internal war, the inner struggle, and not surrender in it?

Answer: Not surrendering means not forgetting. Only the group can instill such an awareness of this importance to a person. To achieve this independently would cost him a great deal of suffering. It would have to practically engraved in his flesh. Moreover, it would take many years.

However, the group can raise this importance to such a degree that a person will remain constantly sensitive to it, will fear a break in connection, and, as Baal HaSulam writes, disconnecting from the Creator for a single moment will become the greatest punishment in the world for him.

How can I constantly be ready to maintain my connection with the Creator? If He is important to me, then I will maintain a connection with Him. The group has to constantly “drip” this awareness into me, both the group and me together.

Question: How can I establish a relationship between myself and the group, a bond, that will never be broken? After all, the ultimate goal is for me to remain constantly sensitive in my attitude toward the Creator.

Answer: It is not so much about your attitude toward the Creator, but in not disconnecting from Him. You must seek the means to remain as close as possible to that point of connection.

The means to achieve this is the realization of the importance of this state: being united with the Creator. Where does the awareness of importance come from? Experiment; there are a thousand and one factors involved. Perhaps you should read books about it, listen to music, attend lectures, and so on.

It is said that society exerts the greatest influence on a person. After all, books are a part of society. Anything that evokes a reaction within me, anything that originates not from within myself, but from outside, is defined as society. But what influences a person most is the opinion of the people immediately surrounding him. The group must be big enough, significant, and strong to truly instill this awareness deep within him.
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From the Daily Kabbalah Lesson 4/9/26, Rabash, “It is Forbidden to Hear a Good Thing From a Bad Person”

Question: Is it correct that in order to act opposite to the advice of the will to receive, one must be aware of the importance of making an effort?

Answer: No. The importance of making efforts is only a test. What is required in order to recognize the importance of acting contrary to the advice of the will to receive, is the awareness of this very fact.

One must be aware that the will to receive, that is, the intention we currently have, along with the urges and impulses we experience, always aims to detach us from the Creator, and we must resist this.
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From the Daily Kabbalah Lesson 4/9/26, Rabash, “It is Forbidden to Hear a Good Thing from a Bad Person”

Question: What would you wish people who are setting out on the path of searching for the meaning of life?

Answer: I wish people to enjoy the metamorphoses that are taking place in them. Everything that is happening in them, everything that is bubbling, that is life! Don’t grow old before your time. Don’t try to, at least not inwardly.

I may no longer be able to climb mountains or battle the waves in a raging sea. No, but deep within myself all this still exists, and all of it gives me the sense of being truly alive.

Question: So, is that what you mean by a person remaining young regardless of their age?

Answer: Of course!
[355455]
From KabTV’s “News with Dr. Michael Laitman,” 4/2/26

All the forms that preceded the appearance of man are hidden inside us. In the process of evolution, matter progressed through the stages of inanimate, vegetative, animate, and human.

At each stage there were also four stages of development: four within the inanimate, four within the vegetative, four within the animate, and four within the human.

That is, from the beginning of the inanimate level to the end of the human level, one must traverse sixteen distinct steps before a human finally emerges from the ape. Thousands of years ago Kabbalah asserted that man appeared as a result of the evolutionary development of the ape.

Nature evolved from the inanimate to the vegetative through an intermediate form, corals; from the vegetative to the animate through a hybrid vegetative-animal form known as “Kelev Sade” (field dog); and from the animate to human through the ape.

We, in turn, must continue to develop as human beings until we attain the stage of development of the spiritual human, one who begins to ask about their root and ultimate purpose.

In other words, we will undergo profound internal, sensory, and intellectual development that we become capable of rising above our innate animal nature and begin to ask questions that are no longer pertain to the animal level: “Who are we? Who created us?” People who are concerned about such issues begin their spiritual development and who turn to the science of Kabbalah.

If a particular species becomes extinct in the course of evolution, it does not truly disappear; rather, it simply sheds its external form and transforms into the next one. This implies that we are the same dinosaurs, only now in the form of humans.

The same form continued to evolve and develop, much like the classic illustrations of Darwin’s theory of evolution, where the ape is followed by a figure grasping a stick, and gradually transforms into modern humans.

This means that all kinds of creatures that have evolved in the past and continue to evolve are ultimately designed to lead to the emergence of a person who will ask himself “Who am I? Why am I here?”.

He will want to discover his root and will reveal it using the method of Kabbalah; that is, he will become similar to the Creator. Consequently, he will be called “Adam,” a name derived from the Hebrew word “Edomeh,” similar to the Creator.” He will become so similar to the Creator that they will achieve a state of fusion, a complete correspondence between them, like two parts of a single whole.

Question: Does it mean that all living beings have something in common?

Answer: What we all have in common is that we all come from the same root, which is called “Creator.” It is He who created our shared substance, the desire to enjoy or “creation.” Subsequently, these creations begin to differentiate into levels and species distinguished by a multitude of diverse attributes.

Question: Over the last two hundred years, a rapid process of species extinction has begun. If in the past centuries only fifty species disappeared each year, today thousands of different species disappear per year. Why is this happening?

Answer: Apparently these species are not required in the process of evolution to advance to the next steps. In this case, these species do not disappear altogether, but take on hidden forms that are incomprehensible to us, and they contribute to the existence of more advanced forms.

Consider, for instance, the dinosaur that ceased to exist in the form of dinosaurs, yet they continue to exist within us in a different form, as latent potential forces. Without this potential, we would not have been able to develop to the level of humans.

This leads to a very important conclusion about the proper attitude toward nature. There is no need to keep endangered species by force, nor to forcibly develop those species that seem more useful to us.

The main thing is to take care of the human species while not destroying anything in nature. In other words, you cannot destroy anything, but you do not have to go against nature and artificially keep species that disappear naturally from it.
[218986]
From KabTV’s conversation “New Life 931 – Evolution: The Next Stage,” 12/12/17

Question: What does it mean to annul oneself in our present state?

Answer: What does it mean to annul oneself before the group in our current state? Self-annulment means that you do not make calculations in your own favor. To the extent that you are capable of doing this, do it. This is called “in your state.”

Not making calculations in your own favor means that the benefit will not come directly to you.

Comment: By doing that, I am deceiving myself.

My Response: Deceiving yourself is not the problem. You do not intend to lie to yourself; you are trying as much as possible to make the correct calculation.

Question: What would be an example of me not making a calculation in my own benefit?

Answer: Acting for the sake of the group. Undoubtedly a benefit for oneself is hidden within in, but…

Baal HaSulam writes that people who do not dedicate themselves to the group, who do not invest their whole heart in it, and who do not work with complete self-sacrifice for its sake, are a burden to it. This raises the question: where is the group and where is the burden?

There are people now who can hardly be called a part of the group. There is a core within it that advances; it consists of those who truly want to be in the group. The rest come to study, to participate with a half or a quarter of their strength, to whatever extent. And this too is welcomed and is treated with special consideration. How many such people are there in the world?

Each person must make a calculation: do they truly want to belong to the advancing group? A person must assess how much they are investing in the group, because this, in essence, is their very advancement.
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From the Daily Kabbalah Lesson 4/11/26, Rabash, “What Are the Four Qualities of Those Who Go to the Seminary, in the Work?”

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