The greater our will to receive grows, the stronger Arvut (mutual guarantee) must become. We can see this reflected in the course of history.

Upon the exodus from Egypt, when we absorbed an added degree of Aviut, we had to accept the first level of Arvut, known as the “standing at the foot of Mount Sinai as one man with one heart.” It was through this unity that we merited the Torah.

Later it was necessary to expand the collective participation and mutual guarantee, which expressed itself in the journey through the desert, in the division of the people into tribes, and in their respective roles as Cohens, Levites, and Israelites.

When one studies the method, it becomes clear that all of this is essentially a continuous process of correcting the same principle called Arvut, the connection into a single Kli in a corrected form where each connects with the others according to the root of their soul.

When the people reached the stage of building the Temple, they were already required to realize their connection within a country.

That is, although the internal conditions of each individual and of the people as a whole changed, the desire to receive burned ever more fiercely and kept growing, affecting also the external conditions (the people entered the Land of Israel, fought other nations, and settled in the land). Arvut had to continuously take on new forms. Yet the core idea remained unchanged: to be guarantors for one another.
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From the Daily Kabbalah Lesson 5/4/2025, Writings of Baal HaSulam “The Arvut (Mutual Guarantee)”

How can one constantly maintain a state of unity with the teacher, the friends, and the Creator? Try to find that inner point within yourself that is awakening right now and illuminating the path that is leading you to the Creator; grasp it and never let it go.

It is from these points of unity that the path is built. It is a path on which we grow stronger and draw ever closer to the Creator. Each person connects to Him in a unique way, in a form that exists only between that individual and the Creator. One must constantly ask for this unity.

The next point of connection along the path depends on how ready my heart is for it, that is, how corrected it is through my attitude toward all the previous points I have already passed.

My yearning for the Creator is the force that brings me back to unity after every fall. And if I am not in unity, then I must remain in constant prayer.

The heart’s readiness to unite with the upper one requires its expansion, and the heart expands through my desire to unite with the friends in the group or the ten.
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From the 2^nd part of the Daily Kabbalah Lesson 5/5/2025, Writings of Baal HaSulam “Things that Come from the Heart”

Among these there was no man who had been [included] in the census of Moses and Aaron when they counted the children of Israel in the Sinai desert.

For the Lord had said to them, “They shall surely die in the desert,” and no one was left of them but Caleb the son of Jephunneh and Joshua the son of Nun (Moses, Torah, Bamidbar, Numbers, Pinchas).

You cannot move to the next degree unless the previous generation, the generation of the desert, dies out. Perhaps a different transformation was originally intended, and then a different decision was made because it was impossible to make this transformation smoothly in order to add the next state of the “generation of the desert” to the previous state of “exodus from Egypt,” and later the state of “generation that entered the land of Israel.”

These three degrees are very different from each other. In general, all the assumptions in the Torah, “what if it were so or not so,” imply that this cannot be by definition. And it is revealed to us why this cannot be because the desire that came out of Egypt cannot go through all the corrections and enter the land of Israel.

In other words, the stage of “forty years of correction in the desert”, i.e., ascent to Binah, is an absolute renunciation of one’s past state. So naturally it must die.

Anyway, the generation of the desert does not fully correct itself; such faulty states remain there that will later lead to the fall in the land of Israel. Therefore it should die out in forty years.

That is, as Malchut rises into Binah, includes as much as it can in it. But once included, it is no longer the same Malchut, the same property or desires; they are already adapted for bestowal.

Question: What should die in forty years in the desert?

Answer: The desire to think of oneself must completely die out in a person and a passion for the quality of bestowal must arise, directed from oneself toward others. In love, from oneself, in filling others, from oneself. One should have such an aspiration, which is based on great respect for the quality of love and bestowal, and leave everything that is in a person in the background since all else pulls him forward toward the others.

The property of bestowal arises in people under the influence of surrounding light (Ohr Makif), which gradually purifies and corrects them. This light is called the light of the Torah.

All of one’s past thoughts “about himself, for himself, with himself” gradually die out. Moreover, not only the “I” associated with receiving for myself is dying out, but also the “I” involved in giving. That is, the fact that I give to someone, love someone, or strive to do something for people, this “I,” even in striving out of myself, should not be there either.

It is very difficult to explain because such a possibility, such a state, in us is formed by the upper light.

Question: Does no one know that I give?

Answer: Even I do not know it myself. That is most important.

This should happen in the desert. But this does not mean a material desert, in which, by the way, people live perfectly all their lives, because there is water and everything else there.

The desert is a state where, when I strive for the quality of bestowal and love, I discover that I have nothing with which to fill these properties, aspirations, and urges. I want to come to someone, give something, pour everything out from myself, but in fact I have nothing to give, nothing to pour out, no one to come to. I have no strength, no reason for the quality of giving, no opportunity for this.

This is shown to me precisely so that I can reach the pure quality of bestowal, which has absolutely nothing to do with me. And when it is connected to me in any way, it is for my own sake.
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From KabTV’s “Secrets of the Eternal Book” 9/16/15

Question: Do all the inner qualities of a person become stronger when one studies Kabbalah?

Answer: Naturally. At first a person becomes a huge egoist, even more so than others, because they reveal their true ego, not the small, animalistic egoism that everyone has.

If you ask someone on the street whether they are an egoist, they will say: “No, I am a normal person. Of course I care primarily about my family, children, and loved ones, then about my city, my country, and beyond that about all of humanity. Naturally, there are different circles of concern, but I am not an egoist. I want everyone to be well because I am sure that if everyone is well, then I will be well too.”

In other words, people justify themselves. And only those who study Kabbalah begin to see that, in reality, they hate everyone and are only looking for ways to use them.
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From KabTV’s “I Got a Call. Even More Egoistic” 8/28/10

Now, after all the corrections and all the damage that souls have undergone in their descent to the lowest degree, we must fulfill the law of mutual responsibility (Arvut). Through this, we will merit receiving the Torah, correction, and final correction.

Indeed, the greatest degree of Aviut (coarseness) is revealed in us now, and if in this state we implement this law, we will complete the entire work that souls were meant to carry out while clothed in bodies.

It turns out that mutual responsibility is the only correction we must implement. It includes all other conditions we are required to fulfill and all the qualities we must acquire in order to become a single vessel for containing the upper light.
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From Daily Kabbalah Lesson 5/4/2025, Writings of Baal HaSulam “The Arvut (Mutual Guarantee)”

One should not fall into despair on the path. Yet, on the other hand, despair is precisely the state that brings a person to the right decision.

That is why despair is one of the most beneficial states on the spiritual path. A person despairs, makes a decision, and moves forward.

The moment of despair is the point of contact with the upper force.
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From the 2^nd part of the Daily Kabbalah Lesson 5/5/2025, Writings of Baal HaSulam “Things that Come from the Heart”

And you shall remember that you were a slave in the land of Egypt, and that the Lord your God took you out from there with a strong hand and with an outstretched arm; therefore, the Lord, your God, commanded you to observe the Sabbath day (Torah,  Deuteronomy 5:15).

Every chapter of the Torah describes the gradual ascent of a person through the degrees of the spiritual worlds toward the level called “the land of Israel.” Although the laws of the Torah may seem to repeat themselves, each time they speak of new spiritual levels and are therefore perceived entirely differently.

All spiritual work is considered in relation to the exile that the people of Israel experienced for the first time when they rose from an unconscious state into awareness of where they truly are in relation to the Creator, that is, in relation to the desire directed toward connection with Him, toward His revelation.

This state is called Eretz Israel—the “land of Israel.” “Eretz” means desire (Ratzon), and “Israel” means Yashar-Kel—straight to the Creator. It is the desire aimed at revealing the Creator, at a living connection with Him, in which one can feel Him directly, just as we now feel each other.

In fact, this feeling is far more vivid and intense. It arises precisely from the feeling opposite to it: from total detachment, incomprehension, ignorance, and lack of desire for spirituality. This state, known as the “darkness of Egypt” or “Egyptian exile,” is not typical for an ordinary person in our world because the average person does not feel they are far from something or that there is something they need to reveal.

Egypt is a state where the Creator does shine, but He shines with inverse light. Instead of evoking understanding, enlightenment, attainment, love, and warmth, He impacts us from His reverse side by bringing about darkness, confusion, rejection, and a sense of worthlessness.

Thus, darkness is also a form of influence of the Creator from above, and in order to feel and understand that you are opposite to the Creator, a great deal of inner work is required.

For example, my mother was a gynecologist and for many years conducted scientific research in the field of medicine. In the evenings she would share her states with my father, and she burned with that darkness, with the lack of understanding, with the desire to find the meaning, the method, the mechanism, behind certain transformations in the human body. I was 12 or 13 at the time, but even then, I could see how someone can be consumed by such a search.

That is why, to truly feel the darkness, one must work deeply and persistently. People like that are characterized by an inner emptiness that is formed by the light that shines upon them from afar but does not yet fill them. It just prepares the vessel in which it will later be revealed. And so, they search.
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From KabTV’s “Secrets of the Eternal Book” 3/16/16

Kabbalah is a sensory transmission of information. The terms used in it are not found in any language. They are not even taken from Hebrew, but from the language of the wisdom of Kabbalah. Therefore we take such Kabbalistic definitions as Sefirot, Partzufim, Reshimot, etc. into any language.

Question: Are you saying that this is not Hebrew?

Answer: Of course, it is not Hebrew. Partzuf is “a face” in Hebrew and in Kabbalah it is the structure of a spiritual object.

Comment: But the word is still the same, and it is used in Hebrew.

My Response: Yes, but it has a completely different meaning, even a different root. For example, “Reshimot“. In Hebrew, of course, there is the word “Roshem,” “Reshima”—“record,” “list,” but in Kabbalah, the word “Reshimo” means information.

Or, for example, a screen, Masach: of course, there is a computer screen, a TV screen, which is “Masach,” and there is Masach—in the soul. But “Masach in the soul” has a completely different meaning—“to act.” That is, the language of Kabbalah means that it is detached from all other languages ​​and from all of us.

What difference does it make whether you speak your native language or Hebrew or English? If you are an egoist, then you speak an egoistic language. And if you have already acquired the qualities of bestowal and love, then you speak an altruistic language, and this is the language of Kabbalah. That is, the meaning is completely different in every word, in every definition.
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From KabTV’s “I Got a Call. Kabbalistic Language” 8/25/10

There is only one counsel then: to cling to his teacher and to the books… Only by clinging to them can he change his mind and will for the better. However, witty arguments will not help him change his mind, but only the remedy of Dvekut [adhesion], for this is a wondrous cure, as the I reforms him (Baal HaSulam, Shamati 25, “Things that Come from the Heart”).

If a student wants to adhere to the teacher’s thought or desire, then he joins in them and unites with that thought and desire, which then become close and dear to him. As a result, all of one’s own thoughts and desires undergo correction and bow before the new desire and new thought.

Everything depends on how much one can perceive the teacher’s attitude and inner intention, cling to it, and separate from any other form of connection, whether with friends or the outside world. Then one begins to feel how tightly he has managed to adhere to the teacher, and from this, strength and desire to cling to the Creator will arise.

Any student, in any condition, has the opportunity to realize this aspiration. And to one who truly desires it, as it is said: “It will be revealed to him.”

If you yearn for adhesion, that very yearning begins to influence you and draw you closer.
Everything depends on a person’s desire, on their willingness to detach from the self-centered core and to stick to the new center of adhesion, one that is internally closer to the friends.

The advice, “Make for yourself a Rav (teacher),” means a person’s inner desire is to get closer to the center of creation.
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From the 2^nd part of the Daily Kabbalah Lesson 5/5/2025, Writings of Baal HaSulam “Things that Come from the Heart”

The force that can pull a person out of their egoistic prison arises from the difference in potential between their personal state and the collective attitude of the group, the environment. The force of the group’s desire, which is stronger than the force of a person’s egoism, passes the yearning to break free to them, as if throwing them a rope and pulling them out.
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From the 2^nd part of the Daily Kabbalah Lesson 5/5/2025, Writings Baal HaSulam “Things that Come from the Heart”

Throughout history, spiritual corrections occurred in order. The first to do so was a man named Abraham and a small group of his disciples. At that time, they did not need a mutual guarantee since they had a small Aviut (coarseness), and they were very close to each other since the desire to receive had not yet been revealed.

Each one of them felt the upper force, and the “advice” conveyed by Abraham was enough to be one with the Creator because they fulfilled the entire Torah due to their purity. Other nations of the world had no need for religions. In their cultures at that time there was still a certain personal attitude to nature.

Then the people of Israel descended to Egypt where they absorbed an additional desire to receive from the Egyptians.

The increase of Aviut (coarseness) in the people of Israel after their exodus from Egypt and during the period of the First and Second Temples coincided with parallel processes in other nations: Rome replaced Greece; Greek mythology collapsed along with the previous level of Aviut. In Rome, a process of forming religion began; in India—Buddha; in China—Confucius, and so on.

In other words, it is precisely the growing Aviut throughout humanity that causes the corresponding human reaction—a person begins to search.

Therefore, as their desire to receive increased, the group that had been in Dvekut (adhesion) with the Creator since the time of Abraham needed a new method to remain in that adhesion and even strengthen it, or in other words, they needed a new method in order to take another step toward returning to the state of Adam HaRishon.

Thus it became necessary for them to receive the Torah and reach a new level of connection among themselves that was different from before. They now needed a method of how to preserve the same idea of adhesion with the Creator on a new level of Aviut. This method is called the Torah.
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From Daily Kabbalah Lesson 5/4/2025, Writings of Baal HaSulam “The Arvut (Mutual Guarantee)”

All of Israel are guarantors for each other. Guarantors for each other is our state when we are in Adam HaRishon, in a common soul. The state we initially existed in is a perfect state, created like this from above, and we must come to it ourselves, from below, from this world.

From the state called the soul of Adam HaRishon (the First Man), which is united with the Creator in perfection, eternity, in complete similarity to the Creator, all laws descend to us. And we, who are at the lowest level, the furthest from this state, must gradually implement, fulfill, and apply these laws to ourselves, and thus advance and return to the same state.

Thus, mutual guarantee (Arvut) is a common law that must exist between us if we want to come to correction, a state called “one soul,” from which this law, like all other laws, or “advice” for our corrections, comes to us.
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From Daily Kabbalah Lesson 5/3/2025, Writings of Baal HaSulam “The Arvut (Mutual Guarantee)”

Question: Until a certain time, all congresses were related to the preparation period. And now the congresses mark a new period—a period of correction. Everyone feels something new is emerging. What is it and how can we make the most of this state?

Answer: The world does not yet understand that it is at a completely new stage of development that is marked by qualitative changes.

The period of the previous egoistic development of the world has ended. The old paradigm is over; the paradigm where the more power, money, and knowledge means that you have more confidence in the future, more power, wealth, and everything else.

All these selfish accumulations, values, power, and achievements mean nothing in the new world because strength and success are defined differently in it. They are determined by the measure of correct interaction between the parts of creation, between all parts of nature.

We are already seeing this in ecology, in society, and between countries—everywhere. That is, one who knows how to interact with everyone correctly will survive and succeed. This is a law of global nature, and we have now entered this new phase.

For example, a child up to a certain age, say up to three or four years old, does not feel other children. They only present an opportunity to take something away from them, that is all. He does not understand the possibility of communicating with them.

But starting from the age of four or five, he makes friends. He plays with them, wants to get closer to his friends, and do something together. He is slowly moving away from nannies and gets closer to his friends.

From that point on, friends take on a very important place in the children’s environment. Then leaders are formed, all kinds of divisions into groups, subgroups, and so on. That is, a person is already becoming social.

Such a transition from individual, egoistic development to social development, which begins at the turn of four or five years of age, is taking place in humanity today.

Now everything will be determined by correct interactions, not by forming alliances as in: “I am against you in an alliance with the rest because I am tougher than you.” No! Namely, the correct, harmonious relationship between the parts of creation in accordance with the general law of nature. That is, we must conform to nature.

And this harmony will force us to become more and more environmentally correct, to fit into the whole picture of nature. Such a holistic approach will be in high demand, otherwise we will not survive.

People will see that all problems—banking, social, political, family—all collapse precisely because we have to move to a new system of relationships.

This system completely contradicts our egoistic, animal approach to nature, to ourselves, and to others. Therefore we will need to transform ourselves, become social, and think that the benefit of society is my benefit, the health of society is my health, and the success of society is my success.

This is so hard! Even impossible! Therefore we will have to break ourselves even more.

First, we must realize this is the case and we cannot escape. We suddenly find ourselves in such a world. So what do we do with it? We must find some hidden forces in nature to help us be in correct communication with nature.

Finding these forces is today’s task of mankind. We do not see them clearly, closely, actually; therefore, we try to escape this very task, that is, “it is impossible to solve, so there is no problem, so we close our eyes.” It will not work! The ostrich policy will not work here because the whole development is moving in this direction.

Kabbalah offers its own method of solution. It does not insist it is correct, and does not impose any dictatorial ways. It only says what it has to offer: “Check me out. See for yourself. And if so, take it and implement it.” That is all.
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From KabTV’s “I Got a Call. Congress of the New Generation” 8/22/10

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There are many adults in our world who enjoy watching fairy tales even though they know they are just fairy tales.

Question: Why is that? To escape reality?

Answer: It is more real than our life, actually.

Question: Fairy tales are more real than our life? But what is the reality in a fairy tale?

Answer: That justice is rewarded, loyalty is rewarded.

Question: Is that really so?

Answer: It is, but all this has to go through many twists and turns, through all sorts of corners and labyrinths of our egoism.

Question: So do fairy tales actually tell about what will truly happen?

Answer: Of course.

Question: Will good triumph over evil?

Answer: Definitely. Otherwise, nothing would have begun.

Question: Are fairy tales precisely the ones that end well?

Answer: They all must have a good ending because it is predetermined from the very beginning.

Question: And fairy tales with a bad ending, what about them?

Answer: There is no such thing. That means they are unfinished.

Question: Are they something the author did not finish, did not have time?

Answer: Yes, something remains unsaid.

Comment: So a fairy tale is written…

My Response: From the end. But the good ending must contain the whole structure: the setup, the development, the climax, in short, everything, and necessarily a good ending. It is all conceived from the start.

My conclusion is this: a fairy tale should begin with an introduction. Then there must be some demonstrative process—educational, accusatory, and so on. The characters should fall apart and be dissatisfied with what’s happening: this one wanted to kill and could not, that one wanted to escape and did not manage, these two wanted to marry and it did not work, and so on.

That is, within the whole setup, they cannot figure out who is writing this fairy tale. The Creator! When they gradually despair of their own solutions, each in their own way, and do not know what to do, then they begin to understand that they are under the control of the upper governance, and only then do things start working, coming together. It turns out that this upper governance, this upper force, brings them to the right solution.

Comment: To a good ending. And good triumphs.

My Response: Yes.

Question: Were you actually talking about our time now?

Answer: It is precisely in our time that this upper force begins to reveal itself in various states, when humanity has no other answer to its questions but to say: this is the upper force.

Comment: This not-so-kind fairy tale which humanity sees, starts to shift…

My Response: And then it becomes kind! Because it points you to the highest solution, to the one who started it, who conceived it, started to develop and shape it, and is now about to complete it.

Question: Are we being led to love, to happiness? Straight there?

Answer: Yes!
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From KabTV’s “News with Dr. Michael Laitman”, 4/8/25

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Question: How does spiritual ascent occur?

Answer: When a person begins studying Kabbalah, one starts going through various states. They do not know where these new states come from, but essentially, all changes come from the upper one.

There are two levels: the upper and the lower. In the upper, there are an upper and lower part (GE and AHAP), and in the lower also GE and AHAP. Together, they form the ten Sefirot, the structure of our soul.
As long as I merely exist in this world and have not begun to correct my soul, I perceive only myself, my current level, as my body, my life. And nothing beyond that.

But when I begin studying Kabbalah and join a group, I begin to receive the surrounding light. It is called “surrounding” relative to me because it is hidden in what surrounds me: in the books, the teacher, the friends through whom I receive this light.

I do not receive it just “from the air”; there is no upper light in the air. We are talking about the ladder of spiritual levels. But relative to a person, it so far manifests as a light transmitted to them through various means.

Sometimes this light awakens a person, and at other times, on the contrary, it gives them a sensation of darkness, the reverse side of light. The upper can explain something to the lower like a wise, adult explains something to their student. And the students enjoys what they hear and become wiser. They perceive it as receiving the light, knowledge and sensation.

Or, on the contrary, the teacher, relative to the student is in such a state, gives them such material and knowledge, such an experience that the student sees how little they understand of spirituality and how little they feel, how closed off and empty they are. And then, the more the teacher gives them, the darker it becomes for the student.

It does not depend on whether the light of Hochma is present or not but on how much the upper adjusts to the lower. Yet, if the upper adapts too much to the lower, it deprives them of the opportunity to perform any independent actions.
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From Daily Kabbalah Lesson 1/27/2012, Writings of Rabash Article 195

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Question: What do you personally feel when you go from a noisy city into the desert?

Answer: You could find yourself in the taiga that stretches for thousands of kilometers in all directions, surrounded only by trees, or in a vast valley. But the desert is the most natural and expressive place for a person seeking an answer to the question of life’s meaning.

In the desert, the earth (“Eretz” in Hebrew), which means desire (“Ratzon“), is bare; it is not covered or masked by grass or trees. The desert is raw, open egoistic desire in its purest form, and it is clear that nothing can grow from it.

When I see such a desert, I actually draw great strength and confidence that it is precisely from this point that we can rise. It inspires the search for a solution, for a goal. Other coverings on the earth’s surface hide the truth from us, and conceal our egoistic desire beneath them, which is the same desire that prevents anything fruitful from growing. That is why the desert speaks to a person much more directly.

Question: What do you mean by egoistic desire?

Answer: It is the desire to receive everything for oneself that is incapable of connecting with others, incapable of giving life to someone or receiving life from someone. In other words, it is a completely dead desire. A person’s desire for pleasure is so self-contained that it keeps itself in a completely dried-out state. It does not allow anything living to grow within it.

This is a very important point of realization because it is precisely from this awareness that one can begin to dig inward in search of the source of their life and its reason. Why do I exist? For what purpose? Who created me? The desert usually pushes a person to such essential, existential questions by its very nature.

I really love being in the desert because everything is revealed there. I have been in different deserts in Turkmenistan, in Arizona, but the Israeli desert gives the strongest impression. It has tremendous power. It is not a large desert by size, but it is incredibly intense.
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From KabTV’s “New Life – 924,” 11/28/2017

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Question: Why is it that when different people ask you the same question, you give different answers?

Answer: I give one answer, but on different levels. I am not a two-faced Janus, and I am not lying. It depends on who is asking the question and to whom the answer is given: a small child, an adult, a man or a woman, and so on.

That is, there are different versions of the answer. In principle, the answer is one, but its external expressions may vary.
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From KabTV’s “I Got a Call. One Question and Many Answers to It” 9/7/10

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Question: You say that in Kabbalah all your feelings are in Hebrew. When you read Kabbalistic texts in this language or listen to them, how do you perceive them?

Answer: When I read a Kabbalistic text in Hebrew, I perceive it within myself. Just like when you read a text about some situation in our world in Russian, it creates a certain inner picture within you.

It is the same for me when I read a Kabbalistic text. It creates an inner picture in me because I already possess a certain set of qualities that correspond to these words, terms, sentences, and connections.

Therefore, while reading, I assemble this picture inside myself like a mosaic, and it begins to live within me. As I continue through the text, it all shimmers, rotates, connects, and separates within me. The text lives in me and carries out its actions. I feel it as my life experienced in that very moment.

It is similar to when you read fiction and become immersed in the story.
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From KabTV’s “I Got a Call. Kabbalistic Language” 8/25/10

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Six days may you work, and perform all your labor, but the seventh day is a Sabbath to the Lord your God; you shall perform no labor, neither you, your son, your daughter, your manservant, your maidservant, your ox, your donkey, any of your livestock, nor the stranger who is within your cities, in order that your manservant and your maidservant may rest like you (Torah, Devarim, Chapter 5, 13-14).

Question: Does the Sabbath day apply to non-Jews?

Answer: No, it refers only to Jews, i.e., to those who are approaching correction.

All spiritual laws began with Abraham and his group began to penetrate into the property of upper nature and to tune themselves to exit from the egoistic crisis that engulfed Ancient Babylon.

Therefore, Kabbalah and Judaism—not earthly, but real, spiritual—are built on the fact that we rise above egoism, where our animalistic part is immersed.

To do this, it is necessary to build ourselves above our ego in order to exist at the level of “Love will cover all crimes (egoism).”

As soon as Abraham and his group began to unite and rise above the ego, they began to feel in their unity the properties of the spiritual nature: bestowal, love, interdependence, adhesion, connection, etc. And completely different laws operate in them. The description of these properties is the topic of all Kabbalistic books.

Abraham’s group sought to use this very system of interconnection among themselves, these laws, according to which they began to live.

The relationships that existed on a spiritual level between a man, a woman, children, between friends, the behavior of a person in relation to animals, in relation to plant life on earth, and the earth itself, they began to relate to everything around them. Therefore, all the laws of behavior come from the laws of the higher commutation of people among themselves.

When we begin to live by these laws, we gradually enter into them. There are personal laws according to which an individual fluctuates every second in his various changing properties. And there are laws in which we flow together in our society.

At the same time, we notice that one state is replaced by another, a third, a fourth, a fifth, a sixth and a seventh. And then the first state repeats again, the second, the third, the fourth, the fifth, the sixth, the seventh. And then again. But they are completely unrelated to natural cycles and do not relate to the sun, moon, or earth.

These are purely spiritual states that take place only between people. Therefore, at first the people of Israel performed them only between themselves, and then gradually they began to transfer them to phenomena and objects of material life.

In the spiritual world, there are forces that govern the sun, moon, and earth, and form certain relationships between them: the moon revolves around the earth for a month, the earth revolves around the sun for a year, and so on. Gradually, all this began to enter into one unified system for people.

They began to execute the first, second, third, fourth, fifth, sixth, and seventh day on the earthly level. Hence, there were six days of the spiritual week, which correspond to the properties of Hesed, Gevura, Tiferet, Netzach, Hod, and Yesod. And the seventh day, Saturday, Shabbat, the Sabbath, is a day of rest when they do nothing, because this quality is similar to final correction.

Since they were on the spiritual level, they began to automatically fulfill these laws on the material level. For them, both worlds were one common whole. And when, at the time of the destruction of the Second Temple, the people fell from the spiritual level, only the earthly remained. We are still fulfilling them today, although it has nothing to do with anything spiritual.
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From KabTV’s “Secrets of the Eternal Book” 3/9/16

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Question: A person who feels dissatisfied with their life runs into the desert in search of themselves. After all, the desert is silence, a sense of eternity, something primordial, completely different from the endless cycle of daily life we constantly spin in.

Why is it that people seek inner fulfillment specifically in the desert?

Answer: I would not advise not to get too fixated on the external image of the desert. When the Torah mentions the desert, it refers to an inner state of a person. The inner desert is a search within a dried-out life that bears no fruit.

Egoism has completely drained the person and gives no answer to the question about the meaning and purpose of life. That is why they feel as though they are in an internal desert. This is precisely where one needs to find a well of living water, meaning, the upper light that is revealed specifically in dryness, in the desert.

Question: How does one dig a well in the desert?

Answer: A well emerges through questions. A well is always initially covered with a stone, and then the stone is rolled away, revealing the well. There are always disputes surrounding a well.

Question: What kind of questions are these that bore through the earth?

Answer: A person wants to reach the source of life. One constantly examines oneself and investigates reality. Where can they find the source of their own life? They search precisely in the middle of the dryness of the desert; they do not flee from this question, but dig deeper into their life.

Those people need to find their source and understand why they live, for what purpose, and what is the outcome of this short, painful life. Through this kind of digging, a person ultimately reaches the source.
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From KabTV’s “New Life – 924,” 11/28/2017

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