Question: You said that Nature, with a capital “N,” is equivalent to the concept of the Creator. The Gematria (numerical value) of these two Hebrew words is the same. So, we are talking about the Creator, right?

Answer: Yes.

Comment: And you say, if we are good with the Creator, then He will be good with us.

My Response: Naturally. Fulfill His commandments, and you will see how He relates to you in the very same way! The commandments are the laws of Nature.

The laws of Nature are not physics, mathematics, and so on, what we know from science. The laws of Nature relate to the level of a person’s attitude toward the world: how people relate to each other, how a person relates to the still, vegetative, and animate nature, how one relates to the universe, to everything. That is what is meant by a person’s attitude toward the Creator.

In general, this should simply be love, a correct and heartfelt attitude toward everything outside of you.

Comment: So, I already have love for myself, there is no getting away from that.

My Response: That is your egoism.

Question: And love for others, for what is outside of me, are you saying that it doesn’t exist?

Answer: No, of course not.

Question: Or maybe it is insufficient?

Answer: No! It does not exist at all.

Question: How can one come out of oneself and love something around? Are there any steps a person must take? We’re basically talking now about how to resist or stop this war that Nature has declared on us. If possible, please give some concrete advice. How can one come out of oneself and love something outside of myself?

Answer: That’s exactly what “Love your neighbor as yourself” means. That is the main and general commandment of the entire Torah.

Question: When you say “neighbor,” do you mean another person?

Answer: In general, it refers to everything around you. You must develop this love within yourself and start giving it. Not just rationally “love this one a bit more, that one a bit less,” and so on. Love! To love means that your heart tells you how to relate.

Comment: That is exactly the problem. We don’t really understand what it means to love with the heart.

My Response: You have to work on it. It is not like flipping a switch. It is an entire process to love someone outside of yourself.

Question: What does it mean to love?

Answer: To love means to relate to another as to yourself. What could be simpler?

Comment: That’s true. And we can’t make that step.

My Response: No, we don’t even understand how.

Question: So how can we do it then?

Answer: I don’t know. Maybe we should first watch some movie about how a person loves themselves so I can learn from that how I should love others.

Question: Do you mean to copy it?

Answer: Yes. Show me, in some film, how I love myself without any filters. And from that, I will see how I should love others, so that I will always have this example in front of me.

Comment: So, I’m constantly living wanting to receive something sweet, good, warm, kind, heartfelt, that is how I want others to treat me.

My Response: Mainly, you always want to be right.

Question: Do I suddenly have to give that away and say, “You’re right”?

Answer: Yes.

Question: That is serious work. Will Nature calm down then?

Answer: Of course, it will! Because you, the main initiator of all this negativity, will simply remove yourself from the picture. Nature corrects us and leads us precisely to this realization.

Question: Is Nature really like that?

Answer: Yes. Nature responds to us. It gave the world, this Earth, into human hands: “Do as you wish.”

Comment: But in essence, Nature itself is giving, bestowing.

My Response: It is giving and bestowing to the extent that you are giving and bestowing.

Comment: So, you’re putting an equal sign here, if I become like it, everything will be fine.

My Response: A person must come to equivalence with the Creator. That is why Nature will not yield on this.

Question: So, in short, we must correspond to the Creator, is that it?

Answer: Yes. What else?

Question: Only how can we actually do it! Will Nature not calm down until we reach this?

Answer: No! That is exactly what is written: “Rise to the level of the Creator.”

Comment: Understood. But you know, seismologists are already predicting that this won’t stop, that it will keep shaking, shaking, and shaking. Something is happening with the Earth’s core. I won’t go into technical details, but they say more and more places will open up where it will shake seriously. That’s what they’re saying.

My Response: The Creator seems to be playing with our Earth like with a ball.

Question: So, will this continue, as you say, until we make this decision and begin to move toward the Creator?

Answer: Yes.

Question: We just have to make the decision? Is that all that is required of us?

Answer: To agree! To accept means to agree. It is not like at a meeting where they reach a unanimous decision, and then everyone goes home. Here, there must be unanimous agreement among all people to live by the principle “Love your neighbor as yourself.”

Question: Can we say that all 613 or 620 commandments are included in this one?

Answer: Of course.
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From KabTV’s “News with Dr. Michael Laitman,” 10/28/25

Comment: I have noticed that the Jews in Israel seem to be the most indifferent. They do not care about anything, and walk around arrogantly, as if nothing interests them.

My Response: I do not think they are like that on the inside. It is more of a protective reaction of the organism.

Why are they called “Sabras”? Sabra is the fruit of the cactus—prickly on the outside but soft and tender within. It is edible.

The Jews of Israel are the same: outwardly prickly, as if they do not care about anything, but inside, they are very sensitive and gentle.

The thing is, our country is still young, and people must learn to adjust to one another. Moreover, for decades, practically until the 1950s, people were founding settlements and were constantly forced to fight, much like the first American settlers once did. All of this leaves a mark that is not easy to erase.

The problems of David and Goliath and the besieged fortress of Masada still exist today. The country is surrounded on all sides by enemies who are constantly arming themselves and preparing for new wars. People live through one war after another, and that is why they are the way we see them.
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From KabTV’s “I Got a Call. The Jews of Israel” 9/13/10

It is as our sages wrote (Berachot 32), “Rabbi Shamlai said, ‘One should always praise the Creator, and then pray.’ Where did we get that? From Moses, as it is written, ‘And I besought the Lord at that time.’ It is also written, ‘O Lord God, Thou hast begun,’ and it is written, ‘Let me go over, I pray Thee, and see the good land.’”

And the reason we need to begin with praising the Creator is that it is natural that there are two conditions when one asks for something of another:

1. That he has what I ask of him, such as wealth, power, and repute as being wealthy and affluent.
2. That he will have a kind heart, meaning a desire to do good to others

(Rabash, Article 17, “The Agenda of the Assembly – 1”).

Question: Why must one first give praise to the Creator?

Answer: Because I want to feel nothing else in life or in the world besides the greatness of the Creator. I need nothing more.

This dictates all my thoughts, desires, actions, and my view of the world. It shapes my worldview and creates a correct picture of reality. The greatness of the Creator is above everything.

If some inconsistency, problem, or threat arises, the greatness of the Creator covers everything. I understand that it is He Himself who places this before me so that I may further exalt Him in my eyes. That is the only thing I must work on.

I need the greatness of the Creator in order to bestow upon Him, to act for His sake, and not to think about myself so that His importance will overshadow my egoism.

Question: And does the Creator help in this?

Answer: He is ready to help me if I ask Him. But each time, it becomes harder for me to ask and to convince Him that I must feel His greatness; otherwise, I will not be able to remain constantly directed toward Him.

Question: Does this happen because the Creator desires that I continually turn to Him?

Answer: The Creator certainly wants us to turn to Him, but He never pulls us toward Himself so as not to deprive us of freewill.

Question: And is this why we need the environment (the ten, the group, the teacher), to strike at this single point?

Answer: Yes, only in order to reveal the greatness of the Creator. Alone, I cannot reveal it. I must work with others. The Creator is revealed to me only through the ten. The ten is the prism through which He acts upon me.

Question: What, in this case, is the prayer for the friends?

Answer: Here, there are no friends and no “me.” There is the entire creation, everything created by the Creator, myself and Him. I want to become a conduit of the Creator’s light to all of creation. That is what it means to become a servant of the Creator.
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From KabTV’s Program “The Last Generation” 6/6/18

Question: Do we need to seek out happiness or not? Or is it also in the hands of the Creator?

Answer: I do not think it is possible to find it. I do not think happiness can be found. Happiness must be created. That is, you need to put yourself in a state where you know exactly how to force it to be revealed, then you will see it.

Question: A very important question is: “What do you mean by the word ‘happiness’ when you say it now?”

Answer: By happiness I mean a feeling that one’s life has been a success.

Question: Does one have such a feeling toward the end of his life, or throughout his life: ”I am living the right life; my life is a success”? How is it?

Answer: No, I think it happens toward the end.

Question: So is it always a work in progress? Does it follow that our life is a constant work in progress?

Answer: Yes, it is when a person is still looking for more and more, to rebuild his life over and over again so that it brings the happiness one envisions. Let us say that ii is making people happy, making his family happy, whatever a person can imagine.

Question: So are you now directing the vector “away from me”—to make others happy. This is what you keep talking about. Is this how I discover the meaning of life? So in a way, do I come to the conclusion that this is what brings me happiness?

Answer: Yes.

Question: Is this constant work?

Answer: It is a constant job that can never stop. And a person should clearly understand how to do this.

Comment: But along the way, one gets disappointed, climbs up again, and so on.

My Response: I do not know about getting disappointed. He just has to imagine his path. And then “the traveler will master the path.”

Comment: That is, in order for happiness to follow you, it does not mean that you are happy; you have to work all the time to make others happy. And it is not easy, as we understand it.

My Response: It does not matter that it is not easy. Is anything easy in life? Nothing is easy.

Question: But is this the path? This particular path?

Answer: Yes.

Question: When you say “the path of light” and “the path of darkness,” what do you mean by that?

Answer: The path of light is when you bring light to people. And the path of darkness is when you cannot do it.

Question: Cannot or will not?

Answer: I believe that “cannot” and “will not” are the same.
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From KabTV’s “News with Dr. Michael Laitman,” 10/31/25

“And the wise shall shine as the radiance of the firmament.”

Thus, with the correction of the firmament, the Parsa, KHB TM of Atzilut were split and divided, and twelve Partzufim emerged from them:

1. Keter was divided into four Partzufim: Atik and Nukva, AA and Nukva.

2. Hochma and Bina were divided into four Partzufim: upper AVI and YESHSUT.

3. Tifferet and Malchut were divided into four Partzufim: the great ZON and the small ZON.

Hence, these twelve Partzufim are called the “radiance of the firmament,” since they were made and came out by the force of the firmament.

The first radiance is the radiance of those who shine in the lighting up of the radiance.
The second radiance is the radiance that shines and glitters to several sides.

The first radiance is Partzuf Atik, and the second radiance is his Nukva. Atik himself is from the unsweetened Malchut, above the firmament, which is the matter of not fissured. However, this Malchut is the root of the sweetened Malchut, and she lights the lights of Bina after they have been quenched (RASHBI, Zohar for All, Vol. 3, VaYera “And Behold, Three Men – 1”).

The Zohar is the totality of the light that passes through Atik and Arich Anpin to ZON and enters Nukva.

The souls that ascend from the worlds of BYA (Beria, Yetzira, Assiya) and enter Malchut of the world of Atzilut reveal this light there, and therefore it is called Zohar (radiance).

The entire system is activated by our desire, intention, and prayer (MAN) when we engage in the study of the Zohar.

Our request rises upward, reaches Atik, and from there the light begins to descend toward us. This light is called Zohar.

This light corrects us and fills us.

It also sustains and animates the entire system, brings it into motion, and returns all its parts to the purpose of creation.
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From the 2^nd part of the Daily Kabbalah Lesson 3/19/10, The Book of Zohar

Faith above reason allows one to see reality as the Creator sees it.

Ordinarily, we perceive the world through our egoistic knowledge, through the lens of self-interest. The Creator deliberately created us within egoism in which we feel ourselves and the world as separate and limited.

But through faith above reason, we elevate ourselves to the degree of bestowal, to the level of Bina, and enter into the Creator’s vision, into His world, into His perception of reality.

Therefore, faith above reason is not self-deception or imagination. On the contrary, it transfers us into the true world, the world of truth. Then we see ourselves within the reality of the Creator and behold all things through His eyes.

Faith above reason is the highest degree—the attribute of Bina, of bestowal, the quality of the Creator Himself. When we enter this quality, relative to us it is called faith above reason, for reason represents the view of our egoism, while faith represents the degree of Bina, bestowal, the level of the Creator.

Thus, when we strive for faith, we do not become dreamers or idealists. On the contrary, by doing so, we attain the world of truth, a reality untainted by our egoism.
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From the Preparation for the Daily Kabbalah Lesson 6/23/20

One who wishes to work for the Creator must include himself in all creations, that is, feel their desires, join with all souls, and include himself in them and them in himself.

He leaves for himself only what is necessary for connection with the Creator, and all the rest of his desire becomes included in the general creation. Desire is given to us only for this purpose, to connect with everyone.

And for this, it is necessary to connect oneself with all creations and raise them to their root. It turns out that only a point in the heart remains in each of us, and all the other qualities, desires, and intentions are needed only in order to connect with everyone, to connect everyone with the Creator through this point in the heart, and through this point in the heart to transmit the response from the Creator back to everyone else.

A person who works in this way is called “Adam” and is the receptacle of the entire huge vessel of one soul. Each of us can become such a person because everyone has their own point in the heart through which they connect to the Creator and transmit a unique message from everyone to the Creator and from the Creator to everyone.

It turns out that each person is a complete Adam, and the entire structure that is created by the Creator, by the soul, belongs to everyone. But each person has their own specific one, and is connected through their point in the heart.

By giving each of us a point in the heart, the Creator allowed everything else to be connected to it, and made it a specific, individual, personal soul of each one. And then all the points in the heart are joined together into one common Kli: Adam.
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From the Daily Kabbalah Lesson 10/8/18, Preparation for the Congress

Faith above reason is the entry into the spiritual world because it is precisely what determines our place. It is like an identity card that testifies to who a person is, where he stands in relation to humanity, to his egoism, to the Creator, and to all of reality. This single parameter—faith above reason—defines the entire person.

Day by day, we work again and again on faith above reason until we gradually enter it. This may take a long time, but each time we take another step forward.

And we must also believe with faith above reason that every day we advance toward this concept until it becomes a part of a person, determining one’s spiritual degree: a person already in the world of truth, that is, the spiritual world, in adhesion with the friends and with the Creator and ascending the spiritual ladder.

It is said that our task is to make efforts, and the salvation of the Creator comes in the blink of an eye. This means that we begin to feel a yearning to love all the friends. All these different faces on the screen awaken love in me because they are the closest people to me, closer even than my own family, because we are the closest to one another within the system of the common soul, Adam HaRishon.

And it does not matter that one is from Africa, another from Italy, and a third from the Far East; this has no significance whatsoever because we judge not by the material qualities of this world, but according to spiritual ones. In this sense, we are the closest people to each other, neighboring parts of one soul.

Connection between us is possible only through the feeling of love when each one wants to cling to the other, to help them. Love covers all transgressions, and despite all difficulties, I desire to unite with my friends.

Therefore, the yearning for correction is a yearning for love. The wisdom of Kabbalah speaks only about sensations, because the Creator created the desire to enjoy, the desire to feel fulfillment. Hence, we must clarify what we want to feel and in which organs of perception.
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From the Daily Kabbalah Lesson 6/7/20, “Work with Faith Above Reason”

If I do not yet understand what faith above reason is or how to attain it, it is not my fault; this stems from the very nature of creation. There is egoism in each of us that, does not allow one to rise above oneself and comprehend how it is possible to exist above the desire to receive pleasure and to turn outward, beyond the ego. That very state is called faith above reason.

I must make a restriction (Tzimtzum) on my desire to receive and rise above it toward bestowal.

To act for the sake of bestowal means:

• What is outside of me becomes dearer to me than myself.
• I accept it as defining and decisive.
• My entire life depends on the group and on the Creator.
• I hand myself over to them, dissolve within them, and wish to keep nothing for myself except for one single point—my root point within the system of Adam HaRishon.
• With that one point, I wish to exist within the friends, to be included in everything that is within them.

This means I have faith above reason, the power of bestowal I tap into and by which I begin gradually and repeatedly to build myself.

Ultimately, every person must perform this inner work because this is what spirituality means: the degree of Bina is higher than Malchut when we strive to think, feel, understand, and perceive according to the higher degree, above ourselves.

I do not ascend by abandoning my place but by building an additional level of perception upon it. It is not about becoming more intelligent or more sensitive; that would only be an inner, egoistic development.

Spiritual development means that I rise above my natural perception and wish to perceive everything through the importance of the friends.

We must remember that all the degrees and all the states already exist in reality; we need only make the effort to enter them.

I bring myself to the degree of faith, the degree of Bina, meaning that those who are outside of me, the group and the Creator, become more important than myself. In this form, I begin to see, feel, and hear what occurs within the friends and not within me. And this relation, this orientation toward what happens in others and not in myself grants me a spiritual sensation.

If I were to feel only what occurs in the friends, I would be an angel.

But if I feel myself and am also within the friends and within the Creator, perceiving and understanding what transpires with them, then I am called a Kabbalist, which is a far higher degree than that of an angel.
Here, one begins to touch the true spiritual qualities.

Above reason means to act according to the desire to bestow, for the sake of connection, according to spiritual definitions—not corporeal ones. In the material world, everyone exists separately; there is no connection. Each one acts for oneself and not for bestowal.

But I strive to establish the state of unity and mutual bestowal, to begin to sense such a reality and to view the entire world through it.

I want to see everyone through different eyes, not my own, but through the eyes of the ten.

And the same applies to my sensations, my heart, my mind; in everything I strive to attain collective perception, to see the world not as a single person, but as a ten.

Because the ten is a spiritual structure, a Partzuf, and whatever is revealed within it is a spiritual state.
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From the Daily Kabbalah Lesson 9/8/20, “Work with Faith Above Reason”

A person must understand that they live in a world in which they have no right to anything at all. And if they take something, consume it for themselves for their own sake, then they must pay for it, give it back, repay it, and so on.

Question: And the fact that we break everything, kill, does all that come back to a person like a boomerang? What do you think?

Answer: We will have to pay for all of that on a global scale.

Comment: Remember, Rabbi Akiva said that “the book is open, the hand writes,” and you borrow, as it were, and later you must repay all of it.

My Response: You will have to.

Question: Is that what this is about?

Answer: Yes.

Question: And is it normal to take only what is necessary for survival?

Answer: Only for survival, and if you take only for survival, then you will be able to give it back.

Comment: And it is so, blessed be it.

My Response: Relatively. It is a very complicated matter. After all, nature is closed, integral, perfect. And therefore, our existence within it, in nature, requires that we be really careful and completely dedicated.

Question: How, then, can we achieve harmony with nature?

Answer: Only if we manage to unite with nature and achieve the ability to give in the same measure that we take. Then we will regulate how much to take and how much to give.

Question: But aren’t we, in principle, constantly moving toward that in one way or another?

Answer: I hope that someday we will.

Question: Why haven’t we been given the ability to understand and feel all this? We just take things from nature without concern.

Answer: But we are moving toward it. It is a development, the gradual development of nature from the inanimate onward.

Question: So we must come to the point that I cannot just take everything as I want. And certainly not kill, steal, and so on?

Answer: Of course.
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From KabTV’s “News with Dr. Michael Laitman,” 11/3/25

Preparation to the Lesson

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1st part of the Lesson — Lesson on the Topic “Work with Faith Above Reason” (9.6.2020)

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2nd part of the Lesson — Writings of Baal HaSulam, “Study of the Ten Sefirot,” Vol. 1, Part 4, Chapter 4

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At the outset of my words, I find a great need to break an iron wall that has been separating us from the wisdom of Kabbalah, since the ruin of the Temple to this generation. It lies heavily on us and arouses fear of being forgotten from Israel. (Baal HaSulam Introduction to The Study of the Ten Sefirot)

“To break the iron wall” means that we, who want to understand what the wisdom of Kabbalah is, would not distance ourselves from the wisdom itself. This requires both internal and external work from everyone.

Question: What do we lack in order to break this wall and understand the concealed part of the Torah?

Answer: We must study both the revealed and the concealed parts of the Torah as much as we are capable of. And all of this must be accepted by us in unity with each other.

Let us hope that our study will definitely push us toward unification.
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From the 2^nd part of the Daily Kabbalah Lesson 11/5/25, Writings of Baal HaSulam “Introduction to The Study of the Ten Sefirot“

Question: If the Creator spoils me like a kind father by fulfilling my deepest desires, should I restrict myself and not enjoy them? Does this in my indicate my poor progress? How should I regard this?

Answer: You must understand that the Creator gives you the opportunity to rise to His level through such small games with Him. This is why you want to participate in them.

Question: Should we accept and be grateful or reject these desires?

Answer: It depends on how you handle it. If you simply accept fulfillment, then you are in states opposite to the Creator—He gives, you receive, and that is all.

If you want to be in states similar to His, then you refuse to receive this way and connect, for example, only with a portion of the treat He wants to give you, so that upon receiving it, you truly feel pleasure. In this way, you become closer to the Creator, like Him.
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From the 2^nd part of the Daily Kabbalah Lesson 11/7/25, Writings of Baal HaSulam “Introduction to The Study of the Ten Sefirot“

In corporeal life, we have no freedom whatsoever. But in the spiritual development, we can choose our environment, the desire that this environment will pass on to us, and our attitude toward society.

Although I still act within the boundaries established by this system, I can nevertheless choose the form in which I will advance between the two points of the spiritual path—the starting and ending points.

I cannot change these points themselves because the final goal lies in the root of my soul, the place from which I once descended and to which I must now return. It is clear that I cannot take a different path.

However, I can choose the nature of my advancement, seek means and opportunities for development, and in doing so, I attain the mind of the Creator and become similar to Him. In this, I gain a certain measure of freewill regarding my present and future states.

Within me today exists a part of my future state called the AHP of the upper one; it is my next level, “I+1.” It already exists in the spiritual realm, and its lower part (AHP) is in me now.

I can reveal it and desire this next state; meaning, I am free to realize it or not. I already have a choice between “today” and “tomorrow.”

But if I live only in this world, I know nothing about tomorrow, that is, about the next moment. So what can I truly choose if the choice exists only with regard to the future?
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From the Daily Kabbalah Lesson 1/8/10, Writings of Baal HaSulam “A Thought Is a Result of the Desire”

The creation requires two sides, two qualities, without which it cannot distinguish itself from the Creator. It perceives only what exists within itself, and therefore, there is no Creator outside of creation.

Only the first act, the creation of something from nothing, was seemingly external, emanating from the eternal, perfect essence. This is how the Kabbalists reveal this message: the property of bestowal created the black point of creation, something outside of itself.

All subsequent actions occur within creation, within that very point. In it, the light begins to spread; the quality of bestowal begins to manifest, and in comparison with it, creation comes to know itself, it perceives the difference between reception and bestowal.

Having realized its nature, creation naturally feels an immense yearning for correction, for attaining maximum equality and resemblance to the original quality of bestowal.

Part of this process occurs forcibly. Two opposite qualities acting upon each other cause the descent of the worlds until their interrelation gives rise to something special—an intermediate quality, neutral, that belongs neither to reception nor to bestowal, neither to the quality of the Creator nor to that of creation.

Within creation, between impurity and holiness, Klipa Noga arises—a neutral part. This new reality gives the creation independence, the ability to express itself. Moreover, now the creation is not only able, but obligated to decide what it is and to what it relates.

This requires special work because creation must accept both opposing forces equally. But then how can it determine what is good and what is bad?

This dilemma is reflected in us; it manifests as light and darkness, as confusion of feelings, as faith above reason, as something that appears and slips away. This middle quality expresses itself in our thoughts and desires until ultimately we attain an independent position to reveal our independence in it by our own decision.

This is very difficult. Nature prepares us to become independent outside of itself, outside of creation. Then we will view both the Creator and creation, the entire universe, from the outside. This is what the two opposing forces prepare us for.

Based on the middle quality, we incorporate both holiness that lies above it and impurity that lies below it, in order to build ourselves as a complete spiritual Partzuf. In it, the Creator and the creation merge into one through our proper use of both forces and embrace the entire creation within ourselves.
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From the Daily Kabbalah Lesson 3/27/2011, “The Principles of Global Education”

All the preventions and delays that appear before our eyes are but a form of nearing—the Creator wants to bring us closer, and all these preventions bring us only nearing, since without them we would have no possibility of approaching Him [the Creator]. This is so because, by nature, there is no greater distance [than us from the Creator], as we are made of pure matter while the Creator is higher than high. Only when one begins to approach does he begin to feel the distance between us [between him and the Creator. And let him not think that this abyss has only appeared now. Absolutely not! It was there, and only now is it revealing itself to him.] And any prevention one overcomes, [it – only in connection] brings the way closer for that person.

(This is so because one grows accustomed to moving on a line of growing farther. Hence, whenever one feels that he is distant, it does not induce any change in the process, since he knew in advance that he is moving on a line of growing farther, since this is the truth, that there are not enough words to describe the distance between us and the Creator) (Baal HaSulam, Shamati 172, “The Matter of Preventions and Delays”).

Initially, we need to accept the condition that we are extremely, polarly, maximally distant from the Creator, and that every new state of ours—whatever it may be, according to a module, in absolute value—is always closer to the Creator, although it seems to us to be further away. After all, I reveal my true state and then correct it—left step, right step, and so on.

We see that only the environment can help a person to hold on and not to stray away.from this path. How, when feeling worse, can he convince himself that in reality he is now closer to the Creator? Everything  inside them tells them they are further away and worse. They curse and condemns themselves.

But in fact, what has been revealed to him is simply what was there before, only he saw it now in order to correct it and thereby draw closer to the group and unite with them despite other calculations.

Therefore we need the habit of walking at an increasing distance. After all, if we become great specialists on our path, then every little twist and every small obstacle will appear as big to us.

When we are small, we do not see these obstacles, we do not notice them, and it seems to us that they do not exist at all. And then every small deviation, every minimal change, will be felt as a huge barrier. This is the difference between a specialist and an ordinary person.

Therefore as we approach the Creator, we will repel each other more, and hate each other more, like the students of Rabbi Shimon.

We will not want to get closer; we will begin to condemn the ten, to believe what we feel and see: “How can I be around these people?! They used to be different! I need to get away from them!” And so on. Only mutual help, mutual support, mutual guarantee can save us.

How many friends we have had along the way who fell off our “wagon”! Is it a pity? Of course, they will come back. But we need to think about how every time, with each step, to create such a ten, such a Kli (vessel), that no one would fall from it.
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From the Congress in Moldova 9/8/19, Lesson 7 “The Matter of Preventions and Delays”

Just as we expect actors in the theatre to do their best to make our imagination think that their acting is real, we expect our interpreters of religion to be able to touch our hearts so deeply that we will perceive the faith of religion as the actual reality (Baal HaSulam, The Writings of the Last Generation).

Kabbalists should be closer to people and approach them so that their words would speak to the human heart and the heart would understand them. There is still a lot of work to be done here because the egoistic human heart is used to being receptive only to certain cliches. People are far from what we are saying. It is incomprehensible, alien, and repulsive to them.

There is a vast gap between the science of Kabbalah and the modern, crude human consciousness, especially regarding the perception of reality, freewill, and the realization of mutual love, that is, things the mind does not agree with. After all, we should perceive as an existing reality, not our material world that we see through the five animal senses, but a completely different dimension.

We must understand that people are unaware of this. They cannot see or feel what we Kabbalists see and feel. Here we encounter our own weakness. We cannot blame people for not understanding us. We need to blame ourselves for not understanding people.

Comment: Why does Baal HaSulam make a clear comparison with artists?

My Response: Parents play with their children in the same way. What does being an artist mean? This is a person who stands at a higher level than others must regress and act at a lower level for the viewer to feel it as reality.

A Kabbalist, just like an artist, must talk about everything correctly, and use examples so that others understand how this method is implemented.

Usually people come to us looking for us to lift them up, rather than for us to come down to their level. And if we go out to the masses, we must understand that 90% of people on Earth, if not more, are incapable of mastering the methodology.

Therefore we must explain it to them at their level so they will join us like a small one clings to the great, and thus ensure that they are going in the right direction.

Question: Aside from acting for the general masses, should we, first of all, act for each other?

Answer: Of course, in order to be more connected with each other, each of us, by absorbing the properties of others, would become integrally assembled.

Question: Then why do we need an outer circle of people who follow us like a child holding onto his father’s little finger?

Answer: The fact is, we exist for them. The Creator wants them to become closer to Him. And we are the intermediate link, His messengers and His workers. That is why we are called the workers of the Creator. And they are the address He wants to send Himself to; He wishes them to adhere to Him because of us.

Question: After we fill them, does anything remain of us as transmitters?

Answer: Nothing, zero, and we are very pleased with this.

Question: Why do transmitters have to be actors?

Answer: Acting is a descent from the level of the Creator, to which you are attached on the one hand, to the lower level of people on the other hand, and the transformation of this through yourself. You have to take the role of the Creator, play Him in such a way—with His methodology, management system, and everything else—and gradually lower the levels so that everything is clear to the little ones.

Question: What if I lack acting skills and cannot act?

Answer: You can! Many scientists, including Kabbalists, have been thinking about the future of humanity. They thought about how to convey their thoughts to the masses, and wrote clever things. But no one understood anything!

And some of them wrote novels. They were not just writers, but great philosophers and teachers who expressed their thoughts in an artistic form. Those who wanted to convey their philosophy of life in an accessible way presented it in the form of a literary work because it is more accessible to the masses who associate with the characters of their novels.

This is the only way people perceive and absorb everything; otherwise, they cannot. If you start telling them the same thing in scientific terms, everything immediately dries up.

Question: So our art, as Kabbalists, is to evoke people’s empathy?

Answer: Absolutely. You organize all kinds of seminars, and this gradually brings them to a new state.

Question: Can every culture and nation organize something suitable for them?

Answer: Naturally. In its own way, national in form, Kabbalistic in content.
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From KabTV’s “The Last Generation,” 7/3/17

Those righteous that have been rewarded with wholeness, raising MAN for that sublime coupling, no longer have any reception for themselves. Also, the MAN that they raised was to bestow, and not to receive.

Hence, with the good deeds and the MAN, they correct the screen for the Nukva and qualify her for this great coupling where the qualification itself is reflected light that rises from the screen of the Nukva and above, since anything that rises from below upwards is bestowal and repelling of reception for oneself. At that time, the coupling by striking with the upper light takes place, and the upper light dresses in a garment of the rising reflected light (Rashbi, Zohar for All, Vol. 1, “Introduction of The Book of Zohar,” You Are in Partnership with Me, Item 63).

Question: What does it mean to raise the reflected light in our work with our friends in the group?

Answer: In our case, an ascent from below upward means that we awaken to greater connection between us, and wish that the force of mutual bestowal would reign among us, which will bring contentment to our Creator. It is like children who stop quarreling in order to make their mother happy.

To raise the reflected light means to elevate the value of the quality of bestowal in which we want to live, to become included in bestowal, and to correspond to it. It is as if we pour liquid onto a sponge and want it to be completely absorbed, to penetrate every pore.

In the same way, we want to absorb the quality of bestowal so that it enters all our capillaries and cells, all our atoms, and saturates our entire being so deeply that even the electrons begin to spin in the opposite direction. Bestowal must fully enter our mind, our heart, our sensations, our perception of the world and its analysis—all our decisions.

It is impossible to imagine how much everything will change. Sometimes a person changes drastically under the influence of certain events, but here we are talking about a much greater transformation. We want this quality to enter us and take full control over us in every respect, even if I am not aware that I am under a new authority, like a drunk who has lost his egoistic reasoning.
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From the 1^st part of the Daily Kabbalah Lesson 1/23/14, “Introduction of The Book of Zohar”

Question: What should we do when in doubt? Who or what should we look up to in our generation?

Answer: We must look up to exactly what is between us.

There is a large group that attends classes, listens to, and studies the works of Baal HaSulam. Therefore, we must act in such a way as to try to bring everyone willing together.

Then we will be able to feel the meaning of the words of Baal HaSulam who asks five basic questions and answers them himself.
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From the 2^nd part of the Daily Kabbalah Lesson 11/5/25, Writings of Baal HaSulam “Introduction to The Study of the Ten Sefirot“

In the entire general system of reality there are only two: the Creator and creation, the upper light and the desire that He created inside Himself as a black point that He develops. This point developed to a state where it began to feel itself as existing independently, that is, as a human being living in this world and left to his own devices.

It stopped noticing that it is inside the upper light that governs it, advances it, and constantly works on it. This black point, the human being of this world, has no idea that its entire existence: everything it does, says, thinks, feels, decides is dictated by the light, the upper force. We are in such concealment.

And all our work is in revealing this upper force and realizing that it acts inside us and leaves us no freedom in anything except for one thing: to wish that it would return and take power over us, as it actually does, only without our awareness.

Therefore, there are two worlds: the lower world in which we are supposedly left to ourselves and the upper world where we reveal that everything comes only from above, from the light, from the Creator. The main thing in this work is to determine the place of our freedom of choice, where we truly can, through concealment and revelation, find our freedom between them. Only in it do we truly exist as creation.

And outside of it, we are under the full control of the Creator, either unconsciously or with awareness of it. But somewhere there in the middle between one and the other there is a special point in which we can establish our independence. It can be found only by trying to walk with faith above reason. Then, gradually, the importance of the Creator is revealed, which is above the importance of the human being.

This is revealed from above, and a person begins, at least sometimes, to feel that the Creator is more important than himself, and he is ready to invest his entire life, all his strength, in Him. This feeling comes and disappears, and reappears. Such work is called faith above reason, bestowing above the force of reception. Before that everything was based on the desire to receive pleasure, which was revealed within a person.

It is called “the old and foolish king,” but it also constantly grows along with the force of faith, in opposition to it, in order to create an opportunity for a person between these two forces to establish his or her independence as a middle line. There, in the middle, in the middle line, the Creator and creation meet.

The realization of this work is possible only within the group, within the ten. Therefore, the attainment of mutual guarantee and unification around Mount Sinai is a necessary prerequisite for receiving the force of faith from above.
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From the 1^st part of the Daily Kabbalah Lesson 6/3/18, “Work with Faith Above Reason”