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Comment: Let’s take a month off, gather together, isolate ourselves in nature, and study The Study of the Ten Sefirot every day for ten hours, The Book of Zohar for six hours, and speak only about what is written in the books so we can draw more and more light each day.

My Response: Why shouldn’t we try such an approach: to escape from this world for a while, though not forever?

By the way, “not forever” already indicates a certain imperfection. After all, if we are speaking about something good, something that leads to spiritual ascent, then you should simply do it. Why compromise?

You are saying that we should withdraw in order to gain strength, acquire the right direction, establish ourselves in it, and then bring this world into the state we have already attained. Let us leave this hectic world, cross the Machsom, and then return to this world and begin drawing it into the spiritual world.

The problem is that this question stems from not seeing that the state in which we now exist is itself the degree called “this world.” It is the lowest, the smallest, and the darkest degree. Yet, it is only one among many degrees. How can I leave it if I do not work with what exists on it?

I have been placed into specific surrounding conditions that are, in essence, my own qualities copied outward. I see the surrounding world according to how I am arranged within. If I were to arrange these qualities differently within me, then instead of “this world” I would see the spiritual world, which would replace the picture of this world as a lower degree, as a lower level of perception compared to the one built above it.

So how can I free myself from “this world” if everything that exists in it now is nothing but my own corrupted qualities? Without correcting them, I cannot rise to a higher degree. How can I run away from that?

One may perform certain actions that seem to separate him from this world in order to strengthen himself a little. However, afterward, I must return to the original degree in order to reconnect with it, receive more and more Aviut (the depth of the desire to receive) from it, and continue studying with this additional Aviut, wishing to purify it.

Then I return once again to work, to my family, spend time with my children and my wife, and deal with all the external concerns of everyday life. After that, I return once again to study for several hours in order to correct what I have absorbed from the surrounding environment.

But if I do not absorb these things which constitute my Aviut in order to correct them, then why should I study? Why should I come to correction? What is the surrounding light supposed to influence and correct? If I were already pure, what would the surrounding ight attach itself to? What would it have to work on?

Therefore, we have no other choice but to immerse ourselves repeatedly in “this world,” bring it to correction, immerse ourselves in it again, and once more bring the desires absorbed from it to correction.

Thus, our work consists, in general, of three main states:

1. This world, with all the “brainwashing” it constantly imposes on me.
2. Then I come to the group, wanting it and not the external society to “brainwash” me instead and thereby help me.
3. Finally, with the Aviut I have acquired from the external society, and with the desire I have received from the group to free myself from it, that is, to purify it, I begin the study.

In the end, we have three states or, I would say, three means. Based on them, we build our daily routine. The fact that you sit here for several hours is your escape from evil in order to study the Torah in a quiet place.
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From the Daily Kabbalah Lesson 7/14/26, Rabash, “What It Means that “Law and Ordinance” Is the Name of the Creator in the Work”

When the Creator is revealed to us, we are, as it were, in a state of goodness and are able to justify Him. But when He is not revealed, we find ourselves in a state of evil and curse Him. What does it mean to curse Him? We curse the state we find ourselves in.

Then what depends on us? The pace of our advancement. Moreover, the direction we choose also depends on us, and ultimately this is expressed in the pace of our advancement.

It is said: The Creator places a person’s hand upon the good fortune and says, “Choose this for yourself.” Suppose a person does not wish to choose what he has been shown. He was offered the opportunity to come and study, but he did not take it seriously. Besides, he is still young, not even married. “I’ll come to it when I’m at least 30 years old.”

In other words, the person did not strengthen himself in the choice that the Creator had given him. As a result, several years were lost. This is what it means that a person chooses the pace of his advancement: either he strengthens himself in the direction that has been shown to him or he chooses another direction.

One may ask, “But is this really in his power? Is everything not under the Creator’s governance?” One could say that about everything. But here the question is whether a person used the opportunity that was given to him or not.

The Kabbalists say, and this is concealed from us, that throughout your life you exist in a state of apparent freedom. Yet know this: There is only one thing in which you are truly free —the purpose of creation, your connection with the Creator.

Free choice exists only in making use of the opportunity to connect with the Creator. The Creator calls to you: “Draw near to Me.” If you do not do so, that is your choice. In everything else, whether to eat ice cream or chew gum, watch football or go to sleep, it makes no difference. Nor does it matter who I am: a criminal, a thief, or an upright person. In all these things, we choose nothing.

There is only one point of free choice: whether you desire a connection with the Creator or not.
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From the Daily Kabbalah Lesson 7/20/26, Rabash, “The Creator and Israel Went into Exile”

Question: By what can a person determine his state?

Answer: A person cannot assign a definition to his own state. He is not the master of his states. He is only capable of discerning the state he is in, measuring it, and evaluating it.

He can evaluate his state according to the degree to which the Creator is revealed to him. For example, I feel bad. I am immersed in evil, completely absorbed in it. I have nothing in my life. Who am I? What am I? I do not know. I simply feel bad.

Then, suddenly, I remember that although I truly feel bad, this state is necessary because I am going through a certain process, and there is a purpose in my being in it.

Having passed through this bad state, I take a lesson from it, and through that I become worthy of knowing the good. It is precisely in this bad state, in this evil, that I begin to understand more and discern more.

Then, when I enter a good state, I will be able to understand that evil and speak about it from an entirely different perspective. The greater the contrast between the bad and the good states, the more I come to know. The greater the confusion, the greater the understanding and attainment that follow.

So what determines the state I am in? It is determined by the extent to which the Creator is revealed to me within that state. If He is revealed to me just a little more, then, despite the fact that I still feel bad, I open the book Shamati and begin to understand that this is not such a terrible state after all. It is simply a stage on the path that I must go through. Then the state is no longer so bad. It is unpleasant in sensation, but favorable for spiritual advancement.

For example, I am building a house. A shipment of concrete blocks has arrived, and I have to carry them up to the second floor. What do you focus on, the hard work itself or what will ultimately come from it? If you see the goal, then carrying the blocks is not so difficult. But if you look only at the state that you are in now, as an ordinary laborer rather than the owner of the future house, then, naturally, carrying the blocks feels like hard labor.
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From the Daily Kabbalah Lesson 7/20/26, Rabash, “The Creator and Israel Went into Exile”

Question: What if you suddenly realize that you were mistaken? And you have already put all your cards into this one thing. You found what seemed to be your life’s work, and suddenly it turns out that you were wrong.

Answer: Then you must invest yourself beyond all limits into that one and only thing that remains for you, in which you now feel and discover that you were mistaken, that it is not the main thing and besides it, nothing else remains. Otherwise, you will be lost.

Question: You just said something that is not simple. You said: “You already understand, you now feel that this is a mistake, and yet invest yourself in it completely.” Above reason?

Answer: Of course. But that is only if you are certain that you have nothing else left, that you have given this matter everything, your whole life.

Question: And what will happen then? Here I am, walking into this black hole.

Answer: Then the Creator will help you. Then He must help you. In principle, this is exactly how it happens in Kabbalah.

Comment: There are all kinds of states.

My Response: There are many states, but in the end, we all arrive at just one.

Question: So that the Creator will help?

Answer: In a state of absolute disappointment in yourself, in the Creator, in the matter itself, in the goal—in everything!

Comment: After having invested your whole life into it.

My Response: Yes, and when you reach such disappointment, then you can let go of everything, and you will see success.

Question: Kabbalists write that when you have passed through all the gates, only one gate remains: the “Gate of Tears.” Is this what you are referring to?

Answer: This is beyond tears.

Question: You have already passed the “Gate of Tears”? So, your advice is to keep striking at that point until the very end?

Answer: If you can still keep striking and striking, then these are not yet the final gates.

Question: So this disappointment must be there? It must?

Answer: Absolutely! Because it goes against human nature itself, against the way the Creator created us. Therefore, it must be absolute disappointment.

Question: Where is the upper mercy in all of this?

Answer: It is beyond this. When the Creator leads a person through all these trials, then beyond them, the person reveals the Creator’s upper mercy.

Comment: One would have to be a very strong person.

My Response: No. I think no one is strong. Everyone is very weak. The Creator will do everything.
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From KabTV’s “News with Dr. Michael Laitman,” 7/1/26

Question: How can I hold on to “There is none else besides Him” when I am engaged in various things that distract and confuse me by bringing either pleasure or suffering?

Answer: First of all, one must believe that all these things are given to me so that through them I will gradually determine that “There is none else besides Him.” This must be the goal.

You should make reminders for yourself, create a system, strict frameworks, so that all of this compels you every 15 or 30 minutes to return to the same state. Everything should mechanically remind you of the Creator. After that, you will already be able to work independently.

Naturally, at first there is no taste in this, but over time it comes. Through these actions, which seem to have “no benefit,” you draw the surrounding light, and it influences you in a general way, so that you remember and constantly remain in this awareness.

Gradually, you come to a state where you feel that you are, at least, no longer in double concealment but in simple, single concealment, where the Creator is constantly present in the background, yet you feel that He is concealed.

With my teacher, Rabash, one could feel that he was never disconnected from the Creator, and this made a very powerful impression.
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From the Daily Kabbalah Lesson 7/17/26, Rabash, “Who Needs to Know that a Person Withstood the Test?”

The purpose of creation is to bring a person to a state of absolute goodness and eternal bliss. This is, without question, the Creator’s degree. In order to attain such a state, a person must first of all desire it.

But in order to desire it, while still existing in the opposite state, he must gradually reveal that very opposition within himself, feel more and more deeply how bad it is, and how good it is to possess a desire for spirituality.

All the work on the desire is performed by the light, by the Creator, not by the person himself. Therefore, all he has to do is reveal his true state each time, the state in which he presently exists, from there strive toward the next state, and draw one degree closer to the Creator.

Everything that is required of a person is to determine the direction of his desire, the aim of his aspiration. This is what is called intention (Kavana). The word “Kavana” comes from the Hebrew “Lechaven” (to direct), that is, to determine the direction in which I want to advance.

What does it mean to ask, “What is your intention?” It means: Where are you striving to advance? What do you want to attain? What is your goal? A person needs to determine only this. Everything else is done by the Creator.

The light corrects the Kelim. If necessary, it first spoils them, then corrects them, fills them, and empties them. Through its expansion and departure, the light builds the Kli. The light does everything.

The Kli, however, possesses a kind of point of awareness that enables it to determine and discern the state in which it exists, recognize the evil of its present condition and the state it wishes to attain: what its direction is, what its intention is, in other words, what the next desired place is.
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From the Daily Kabbalah Lesson 7/20/26, Rabash, “The Creator and Israel Went into Exile”

Question: Which criterion can we use to constantly check whether we are in the right environment?

Answer: The right environment is an environment that guides a person’s thoughts and desires to connect with the Creator with maximal force.

The right environment is all my inner qualities relative to my point in the heart, which connects me with the Creator. Everything else in me must contribute to this point of connection with the Creator.

My properties, desires, and aspirations are called my environment. My “I,” which is called “Moses” in me, that is, the point where the formation of the soul begins, can grow only in the right environment.

Rabash writes that there must be an initial state, stages of development of this state, the environment, and stages of development of this environment. If all this works together for the connection with the Creator, optimal conditions are created for the development of the soul.

I have to check which of these four parameters I can influence and which I cannot. It is a pity to waste time, for this is our work. There are many people who waste their breath, unable to see that their pursuits are empty. Of course, they will understand this over time, but it is a shame to make an effort only to realize the mistakes.
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From the Daily Kabbalah Lesson 7/15/26, Rabash, “What Is ‘Do Not Slight the Blessing of a Layperson’ in the Work?”

Question: Why is it necessary to put pressure on the group so that it is more precisely directed toward the goal? What does it mean to put pressure? It seems as though the group is constantly resisting this.

Answer: No, the group simply consists of people just like you. Putting pressure on them is also part of your free choice.

By placing yourself under the influence of your friends, as if standing under a shower so that they may influence you and cleanse you, you must also examine exactly how they are influencing you. Maybe they are being frivolous; maybe you are sitting in the “company of mockers.”

You must constantly demand that the group improve.
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From the Daily Kabbalah Lesson 7/14/26, Rabash, “What It Means that ‘Law and Ordinance’ Is the Name of the Creator in the Work”

Talks about the Steps of the Ladder, Part 199

How Can We Be in This World as If in the State of the End of Correction?

We are given a special state from above, something like a glimpse of the next world. It is one degree higher than the one we are currently in, and thus it is already considered a kind of “next world” for us. We receive this tiny illumination from the end of correction.

Then, after this illumination disappears, we make an effort to preserve it, not through the upper one (since the upper one has concealed itself and the illumination is gone), but through our own strength. We aspire to hold on to that illumination, to reach it again, so that it will exist within our own vessels through our own efforts.

If we succeed in doing this, it is considered that we have attained the next degree.

Question: How is the group related to “existence from absence” (Yesh mi Ayin)? Why should it provide me with forces that it has no connection to?

Answer: The group does not belong to Yesh mi Ayin, and therefore, it can give you additional strength. The strength of the group lies in its connection to our root where all souls are united together.

Therefore, here in our world, through my external actions, I can awaken those upper forces in which the power of my ‘”I” is not merely an individual force, as it is in the corporeal world, but is inseparably connected with another 599,999 such forces.

At our root, I and all the other souls exist on the level of Adam HaRishon. Therefore, while living in our world, I can draw strength from my root.
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From the Daily Kabbalah Lesson 7/15/26, Rabash, “What Is ‘Do Not Slight the Blessing of a Layperson’ in the Work?”

Question: What should one expect from the commandments of the Torah?

Answer: A “commandment of the Torah” consists of extracting the concept of the “Torah of life” from the Torah, attaining life itself. Baal HaSulam writes about this in TES (The Study of the Ten Sefirot). He refers not to the study itself, but to its result.

Question: Suppose a person is sweeping the floor in our building or working in the kitchen. Is this considered that he is studying Torah?

Answer: If I do something in our kitchen and intend thereby to attain something in my life, then the desire that arose in me at that moment, multiplied by the good, beneficial thing that I contributed to the group, that is, multiplied by the group’s collective desire to attain spirituality, becomes my own desire.

By serving my friends, I thereby acquire their desires, include myself in them, and then those desires influence me, and direct my own desire into the proper course.

As a result, during the lesson I intend to draw the light of the Torah that reforms from what I study, not to become a great sage or anything else.
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From the Daily Kabbalah Lesson 7/14/26, Rabash, “What It Means that ‘Law and Ordinance’ Is the Name of the Creator in the Work”

Comment: You say that everyone has their own path.

My Response: Of course!

Question: What does it depend on?

Answer: Within the global nature of humanity, we are so different so that, precisely through our future connection, we will create one universal structure called “Man” (Adam).

Question: Will everyone have their own place?

Answer: Yes.

Question: Every nation?

Answer: Of course! I may be spinning at tremendous speed, others spin more slowly, and still others even more slowly, it is just like in our body there are systems that operate with tremendous speed and intensity, while others function much more slowly. You can compare the fingernails and toenails. Fingernails grow about a millimeter a week, while the toenails grow about a millimeter a month. Each has its own rate, even though it is seemingly the same tissue.

Comment: Yet it is one organism.

My Response: Yes.

Question: You mentioned the goal. Is the goal the same for everyone or not?

Answer: The goal is the same for everyone. But who actually knows what it is? If we knew that we all have one goal, we would agree with one another. We would begin searching together for how to attain that goal.

But instead, we feel that everyone has their own. Egoism tears us apart and does not allow us to feel that we all must move together toward one goal.

Question: Can we nevertheless come to this? Will we be brought toward this one goal or not?

Answer: I think it must become clarified from within.

Question: What is that goal?

Answer: The goal is very simple: to attain the meaning of life.

Question: And what is it?

Answer: The meaning of life? It is to attain its meaning.

Questions: So the question arises, and I must?

Answer: When I attain the meaning of life, I feel absolutely fulfilled! I know why I exist. I know who governs me, to whom I turn, what I am carrying out at every moment of my existence, and where I am going. Ever new horizons open before me. I feel like a child who has entered Disneyland. And all of it is incredible! All of it is a fairy tale! This is how a person should feel when revealing the Creator’s plan.

Question: Does everyone have their own meaning of life, or not?

Answer: Everyone will enjoy it individually, because that is how we are made. But each will enjoy it from the fact that they are constantly connecting with others. The revelation of this spiritual “Disneyland” comes from the fact that we reveal the integral connections between us more and more. And they will be revealed precisely as the attainment of the upper world. It is a serious adventure.

Question: So now you have come to the conclusion that the goal of a person is to attain the upper world?

Answer: Yes.

Question: Is that the goal of a person?

Answer: Yes.

Question: And what is the upper world? We are speaking to people who do not study Kabbalah. Simply put, what does it mean to attain the upper world?

Answer: It is to attain the harmony of the interaction of all the completely different forces of nature. And to feel that harmony when you see how all problems, actions, thoughts, aspirations—everything, throughout all times—join together, and all of it turns out to be harmoniously interconnected, so necessary for one another, that the revelation of this harmony is the revelation of the thought of Creation, the Creator’s plan.

Question: And you constantly speak about revealing harmonious relationships between people. Is that included in this?

Answer: Of course! Naturally. That is the highest degree of all this harmony.

Question: The highest degree? That we are all harmoniously connected?

Answer: Yes.

Question: And this is the purpose of a person’s life—to discover this harmony?

Answer: Yes.
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From KabTV’s “News with Dr. Michael Laitman,” 7/8/26

Question from Facebook: Your stance is to proceed via the path of suffering. You say that when we are backed into a corner, we will see the Kabbalists are right. Is there another way? Can you convince us without scaring us.

Answer: If my position were to “proceed via the path suffering,” I would not say anything or giving public presentation. But I really want humanity to develop in a good way.

I am against the path of suffering. I am in favor of our path being illuminated by the upper light and it leading us forward. Please do not take my assessments as scare tactics.

I simply take a sober look at the prospects of humanity, at its “starting condition,” and see that we are in free fall. Egoism is growing within us, yet we are not compensating for this growth and we are not correcting our trajectory.

I really hope we can pull ourselves together and not sink into suffering before starting our ascent. The best thing that can happen to humanity is the timely recognition of egoism and the correct self–realization that rises above it.
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From KabTV’s “News with Dr. Michael Laitman,” 5/19/23

Talks about the Steps of the Ladder, Part 190

How Can We Imagine What Bestowal Is?

When we are in a group, we are told that love of friends leads to love of the Creator and that bestowal to the friends leads to bestowal to the Creator. Why? It is because we try to establish the same conduct among ourselves as if we were truly among the souls at the end of correction. From that higher world, where all souls are included and connected together, we draw surrounding light (Ohr Makif).

If we try to establish that same law, that same state, in this world, through bodies, through an idea, through an attitude, through connection, and the common goal of advancing together, even in a small group, we effectively create a resemblance of the state in which the souls exist at the end of correction, on the spiritual level within that group. To the extent that we make this effort, we draw the surrounding light, which comes and corrects the vessels.

Therefore, the connection between friends in a group directly affects their spiritual progress. Through this reflection we create in this world, we gradually begin to feel what spiritual connection is. Of course, we can never truly know the higher form in advance. If we are on a certain level, how can they perceive the level above it? Even in ordinary life, within our current state, the next state is always unknown and is revealed suddenly as something new.

So how can we yearn for something above us? The higher level (the upper Partzuf) shows us a small example of bestowal as it exists on a higher degree. It does so in two stages.

In the first stage, the higher level shows us a bit of the light within it, the pleasure it contains. Then, we desire it, long for it, and feel uplifted. Kabbalists call this an “ascent,” although it is not a true ascent, as we do not actually rise. Instead, the higher level gives us a little vitality from a higher degree. This illumination is light at the higher level, but only a faint glow for us, since we cannot receive more in our current vessels.

In the second stage, after illuminating us, the higher level gives us a descent. It lets us feel our own vessels. What are these vessels? They are vessels of bestowal through which we feel darkness. In other words, we feel ourselves calculating, “How is it possible to give without thinking of our own benefit at all?”

Thus, through these two impressions from the higher level, we experience two extremes: what the light is (even if only partially perceived) and what the vessel of bestowal is. Then, we see how much we love the light and how much we resist the vessel. From these two poles, through study, effort, and persistent work, we gradually reach the higher level.

When we attain it and realize that state, an even higher level again reveals both the fulfillment and the vessel within it. These two states once more give us a sense of the extremes within the higher level, and again we strive to attain them, step by step, ascending further.

Therefore, our path is built from ascents and descents:

Ascents—the sense of fulfillment that exists in the higher level.
Descents—the sense of vessels (the nature of bestowal) of the higher level.

The effort between them is our constant desire to acquire these qualities, whether more or less, until we fully attain them.

Question: On one hand, a person feels that they have no strength for the work, and they ask the Creator to give them strength. Yet this is considered pride. On the other hand, they can turn to the group, receive the awareness of the greatness of the Creator from it, and only then turn to Him.

So what is the difference? In both cases, I am turning to the Creator.

Answer: You are not capable of turning to the Creator with the forces you currently possess. The Creator gives you an initial awakening, but with it alone you are unable to see the full depth of the problem or appreciate the greatness of the Creator in its solution. You do not yet have enough inner discernments to turn to Him.

Suppose there is a wealthy man who could solve all your problems, but you cannot bring yourself to ask him because you are under the control of your pride. No matter what, you are incapable of turning to him directly for help. You have such a strong feeling of shame that you would have to overcome yourself completely, yet you are unable to do so.

Such is human nature. A person is prepared to be killed rather than allow his inner “I” to be harmed. This “I” is a part of the eternal; it is his soul, and for its sake he is ready to sacrifice his body. For many people, this inner “I” is far more important than life itself.

For example, there may be someone who would give me a million dollars if I simply asked, yet I am unable to do it. Or there may be someone who could help me establish my life, yet I cannot bring myself to turn to him. We encounter this constantly. It reveals the force of our pride, the force of our inner “I,” the very force that separates us from the Creator.
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From the Daily Kabbalah Lesson 7/15/26, Rabash, “What Is ‘Do Not Slight the Blessing of a Layperson’ in the Work?”

Question: We learned that if a person who studies the Torah directs the proper intention toward their study, they come from the state of Lo Lishma to Lishma (for the sake of the Creator). How does this happen?

Answer: It is said that one does not truly engage in the Torah while in the state of Lo Lishma. If a person remains an egoist, why should they study the Torah? If you are an “animal,” then live like an animal. But if a person uses the light in the Torah to correct themself and return to the source, then they truly can engage in the Torah.

However, for one who studies without such an aim, everything happens in the opposite way. Their eyes become blind, light becomes darkness, and darkness becomes light.

Question: If a person strives only for the Creator, is it called Lishma?

Answer: What does it mean to say, “I want the Creator”? What do I want to gain from that? What is it that you want from the Creator? Do you want to bring Him contentment? If a person desires to bestow upon the Creator, this is called Lishma, for the sake of the Creator.

This is determined according to the opening of one’s eyes in the Torah. If the Creator is revealed to you, and as a result of your aspiration toward Him you are in adhesion with Him, and if, in accordance with your desire to bestow upon Him, He fills you with His presence and His light, then it means that, through the equivalence of form, your desire truly has the intention to bestow upon Him.

But if you have not yet reached such a state, then you are only saying that you wish to bestow upon the Creator. In reality, you are deceiving yourself.
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From the Daily Kabbalah Lesson 7/14/26, Rabash, “What It Means that ‘Law and Ordinance’ Is the Name of the Creator in the Work”

Question: How will it help me if I turn my Hisaron (deficiency) into a request?

Answer: We are constantly making requests. Whenever a need (Hisaron) arises, we ask. A person’s desire is called prayer. The desire that is in my heart is the prayer, because my heart is connected directly to the Creator, without any intermediaries.

Whatever I feel at any given moment (a desire to rest, to eat, to steal, to fall in love) are all immediately felt by the Creator, and accordingly, in the form of a response, the direction of my desires is corrected by various means: either internally—through what the Creator does within my heart—or externally.

In general, through both the internal and the external system surrounding me, the Creator gradually teaches me which desire is the correct one. So where is my work? It is in independently searching for which desires are correct and which aspirations are true. And when I attain those genuine desires that are in my heart, this is called that I pray.

A prayer is what I feel, what I desire, without having any ability to control it. The desire was created before me. Even before I begin to feel it, investigate it, study it, distinguish it from the others, and give it some name, it already exists within me.

The creature is the desire to receive. Therefore, I am unable to change it. I can only reveal it, clarify what it is, and how correct it is with respect to the purpose of creation. Then, accordingly, I arrange various external means for myself, using every possible aid (the group, the books, the teacher) so that this desire, which seems to me not to be properly directed toward the purpose of creation, will change.

However, this can be done only by means of external efforts and not by entering my heart and beginning to turn some little key or screwdriver there. That, I cannot do. I am not the master of my desire to receive.
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From the Daily Kabbalah Lesson 7/14/26, Rabash, “What It Means that “Law and Ordinance” Is the Name of the Creator in the Work”

As we engage in spiritual work, we increasingly identify all kinds of states that we were completely indifferent to before; we simply did not perceive the states with our undeveloped sixth sense.

Now that the sixth sense within each of us is beginning to develop, even if it has not yet reached the threshold of perception when it is fully open to spirituality, we can detect certain changes in it. It swells from the presence of a vast array of emerging revelations and distinctions.

This is called the soul, something we literally develop through our actions. One’s free choice lies only in willingly developing the soul, and a person is obliged to make this choice on their own.

Light from above will not come to you unless you want it to come and correct your soul, that is, to give it inner definitions (Avhanot) and endow you with sensitivity that allows you to experience the spiritual world.

This light will send you suffering so you will feel more and more lack in spirituality. But it will never correct you unless you first raise a prayer, unless you first ask to perceive spirituality, get closer to it, and subsequently become equal to it in qualities and adhere to it.

The soul cannot develop without a person’s own intense work. What does the work consist of? It consists of request, called prayer, the raising of MAN, in response to which the surrounding light corrects the soul. To the extent of your correction, according to the properties that are born in your soul, against this, you begin to perceive the properties of the Creator.

If you have corrected any one of the 620 properties of the soul, you feel the Creator in that corrected property. By fulfilling the commandment, performing an action corresponding to the corrected property, you thereby connect with the Creator, feel that He fills your property, i.e., the light fills the Kli—the corrected part of the soul.
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From the Daily Kabbalah Lesson 7/14/26, Rabash, “What It Means that “Law and Ordinance” Is the Name of the Creator in the Work”

Talks about the Steps of the Ladder, Part 197

Why Is Our Interpretation of Fear and Joy So Far From the Correct Meaning?

Our understanding of fear and joy stems from the natural qualities we are born with. We are born with a will to receive, and all our thoughts, intentions, desires, and longings are aimed at self-fulfillment. This is the most fundamental and initial form of the will to receive. The true will to receive that exists within each of us is actually far greater than what we currently feel. It has been deliberately reduced to a minimal level called “this world” so that we will strive, by our own efforts, to establish a screen (Masach) over it, an intention to bestow.

Once we are able to place an intention to bestow on this small desire, we are given greater desires. Thus, at every step from one level to the next, we first find ourselves in a will to receive for our own sake, then recognize its evil, wish to correct it in order to bestow, ask for strength from above, establish an intention to bestow upon it, and finally receive fulfillment. This is the only way.

We could ask, why we are not born with a will to receive already combined with an intention to bestow? Why must we seek for what it means to bestow, how to acquire this intention, and how to apply it to the will to receive within ourselves? Why must we do this independently?

The reason is simple. This intention cannot come from above because it concerns our relationship to the Giver. Otherwise, it would not be considered bestowal, nor would it truly belong to us. The intention needs to arise within the individual. Therefore, we are given simple desires to enjoy, along with an opposite intention, so that we initially use our desires to fulfill ourselves. These desires are not neutral. They are, in a sense, opposite to us, like a negative point. Therefore, we must first neutralize them, not use them at all, neither for ourselves nor for the Creator, and only afterward transform them into bestowal.

This stage, where we neutralize our desires and reach a state of not wanting to use them, is called the “correction of restriction” (Tzimtzum) or “Hafetz Hesed” (desiring mercy). Beyond this stage, we begin to work actively in order to bestow to the Creator. These are the stages of correction. If we did not perform all this work ourselves, it would not be true bestowal and we would not feel the pleasure of bestowing. Instead, we would remain with only the smallest pleasure, called a “thin candle” (Ner Dakik), which exists only in this world and can be received egoistically.

In our natural, initial state, we can enjoy only a very small measure of pleasure in this world. Each time we approach pleasure, it slips away, appearing briefly and then vanishing with only a tiny portion that we momentarily grasp. This is the entirety of pleasure available in the will to receive before it disappears.

Therefore, if we wish to experience more than what this world can offer, there is no alternative. We already see that progress does not bring happiness. Humanity advances, the will to receive grows stronger from generation to generation, and we provide it with pleasures beyond imagination, such as abundant food, endless products, and advanced technologies that are meant to serve our desires, yet we fail to become happier. In fact, compared to people who lived one or two hundred years ago, we are generally more dissatisfied and despairing today.

In other words, increasing the will to receive and supplying it with pleasures does not help. The result is negative, because the will to receive itself is insufficient. Today, people run around the world searching for pleasure, on the Internet, television, and in countless distractions, but fail to find fulfillment. On the contrary, they discover even greater emptiness. Many then turn to drugs and other addictions, but for what purpose? Humanity needs to eventually realize that this method of receiving, this way of trying to fill ourselves directly and quickly, is flawed. It will not bring true pleasure.

Ultimately, humanity will reach a state of complete helplessness. We could eat the finest food and taste it like gravel, follow ever-changing fashion trends and derive no enjoyment from the way we look, and change partners many times in a lifetime and grow weary of each. We will not find any “garment” through which to receive pleasure. Desires arise from within, and we continue to develop them by acquiring more pleasures, yet achieve nothing.

This process will unfold rapidly. Within a few years, humanity will feel lost, not knowing where to go next. In the past, there were thinkers, such as philosophers and politicians, who at least offered some vision of progress. Today, even leaders and economists are clueless on how to proceed. We lack both direction and knowledge of how to fulfill ourselves or guide our lives.

This is the true nature of the will to receive. It is a vessel that cannot fulfill itself directly. From this realization will come the recognition of evil and the correction of the world. There is no other way. Kabbalists define the will to receive as something from which we can derive only a tiny spark of pleasure. After the first taste, the pleasure disappears like a “thin candle.” Compared to the upper world, to the higher pleasure, it is merely a small spark that has fallen into this world and sustains it.

Fear is a very good emotion that protects us; otherwise, we would be madmen. We simply need to learn how to use it correctly. Then instead of fearing it, we will bless it.

Question: What is the purpose of fear? Why does it arise?

Answer: The purpose of fear is to guide us correctly to the true path of development, to find the upper force of bestowal, love, and connection in our relationships with each other. Then there will be nothing to fear.

Question: Does this apply to anyone, to any ordinary person?

Answer: Today this applies to ordinary people as well. We see this by the state of the world we live in.

Comment: A state of fear.

My Response: The whole world is in a state of fear. Only someone who has no idea where they are could claim with bravado that they are not afraid of anything. That kind of attitude doesn’t show much wisdom. That is why we should actually bless fear; it guides us correctly toward the right goal.

Question: Toward one another then?

Answer: Yes, we need to understand that fear is given to us for a reason. It is a very positive quality.
[359393]
From KabTV’s “News with Dr. Michael Laitman,” 7/9/26

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