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Question: How can one learn to feel the point of contact with the Creator and use it for good while being in a group?

Answer: To use the point of contact with the Creator for evil means that I begin to enjoy it for myself. The moment I start taking pleasure in it, I am immediately allowed to feel: “How wonderful this is; it is worth engaging in spirituality. Now I am better than everyone else in the world. I feel good and comfortable with everyone, the sensations are amazing!” And then, I become empty.

What should I do instead when I discover this point? I need to build all kinds of systems around me in advance that will help me rise in the future. But right now, I should channel all my excitement and inspiration into progress.

Question: When I’m inspired, I pass that energy on to the group, but when I have nothing to give, can that harm it?

Answer: When you have something to give, you give it to the group. Also, when you are full of inspiration, it is a good time to study more. Then you will better understand what you are learning, connect more deeply with the books, notice things you did not see before, and develop a kind of connection with spirituality.

But when you fall again, failing to hold onto the connection at the point of contact with the Creator, right at the peak of your choice, and unable to use it for the sake of giving, you will see that the group is indeed capable of supporting you in a state of emptiness caused by misusing the excitement and inspiration that came to you. It can happen both ways. However, from every state we must draw a lesson.
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From the Daily Kabbalah Lesson 4/17/26, Rabash, “What Is the Difference between Law and Judgment in the Work?”

The group should always provide me with the strength on the path toward the goals I have chosen to achieve.

I have to be constantly told: “Listen, we are going to tell you something now! There are people among us who have already achieved this, and you know, it is so wonderful, so marvelous!” And then, believe me, everyone will run there, and we will all achieve this together.

I have the opportunity to measure the extent to which my goal corresponds to the Creator. At every level, there are states where you feel that you are more connected with Him. In addition, if I cannot become aware of myself in relation to the goal, then I can become aware of my growing egoism within me or some other negative states. This is also a preparation, part of our path.

If I do not pay attention to my feelings, whether I feel good or bad, but I examine them as some kind of outside observer, then I can say whether I am actually advancing or not, no matter whether these things are negative or positive.

The problem is that the spiritual path is a path of feelings, and feelings shut off the mind. A person can only say that he feels bad, and that is all. But this is not a test, not a measurement, not research. No matter how smart he is, if you take away two hundred grams of pleasure from him now, he, despite all his wisdom, will not be able to do anything. So the problem is not in measuring how much our goal corresponds to the Creator, but in being able to accomplish it.
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From the Daily Kabbalah Lesson 4/19/26, Rabash, “Moses Went”

Comment: Sometimes it is a pity that a person cannot endure the spiritual work and leaves.

My Response: There are very few such people. In the time of Baal HaSulam and Rabash, the dropout rate was very high. I estimate that throughout Rabash’s entire lifetime, between 3,000 to 5,000 people passed through his hands. And how many remained? Probably somewhere around 70 to 80 people. And even that is a generous estimate. In other words, there was a very high dropout rate. Today, it is much lower.

And where can people go? Our time is completely different. Today, it is clear to a person what Kabbalah gives him. We explain this in plain language.

People think that in Kabbalah, you have to penetrate somewhere with your mind and operate there just as one does with everything in our world. Suppose I am a physicist. They teach me how to work at a nuclear reactor, and I do it. That is all. Do I have to change myself for that? No. I received a degree, clearance, and went to work.

But here, no. Here, you must begin to change yourself. The whole science is built on changing yourself and never anyone else. Therefore, Kabbalah is a completely different method.
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From KabTV’s “I Got A Call. The Sufferings of the Kabbalists.” 10/8/10

Comment: You say that if a person does not cross into the spiritual world in this life, then they will in the next one. But surely this is a waste of time.

My Response: And what can you do about it? A waste of time. So what? When I look at my children, my parents or other loved ones, of course, they will have to return to this world once again. But am I myself in complete correction? No I am not. We will meet again as well. I have not yet finished all my corrections.

Question: Do you think that you will not be a Kabbalist in your next incarnation but simply as an ordinary person?

Answer: I do not know. And maybe I will be born as my own grandson.

Question: Are you afraid that you might have to change your current ?

Answer: If I were afraid of what the Creator does, I would not be who I am.

Question: Aren’t you even afraid that you will lose your present spiritual sensation?

Answer: Well, let it vanish! This is entirely in His power. He could take all this away from me even now.

Do you imagine that my strength, my position, or some personal means hold me in the state in I am currently in? It is only that the upper light has raised me a little and sustains me.

Question: How can one make a contract with the upper light?

Answer: “You do this for me, I’ll do that for you”? “Save me a spot”? In spirituality, this cannot be.

On the contrary, I completely give myself over to the power of this force, and only in this way do I receive the possibility of being in contact with it. I want it to rule within me for me to become a part of it and for it to become a part of me.

And what else do I possess other than the capacity to nullify myself and thereby acquire all the qualities of the Creator?

Comment: I do not know. You have a different perception; therefore, you make different calculations.

My Response: A person indeed must make a calculation. What is there in us besides foolishness, arrogance, and the desire to dominate? Why should I cherish what is in me? What is there in me that would be worth keeping?

After I begin to examine myself, I see that there is absolutely nothing, except for one thing—that spark that tells me that everything else must be changed. It is this spark that I cherish deeply. Everything else in me is flawed.

And I am feel no shame. Therefore, I do not hide anything, I do not try to be good, kind, corrected, or beautiful in the eyes of others. In reality, who am I? I am even worse than others, because I see more in myself due to the influence of the upper light. And it is not that this is pleasant to me. What is pleasant to me is that this is being revealed, and that I can replace my qualities with the opposite ones.
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From KabTV’s “I Got A Call. Cycles of life…” 10/8/10

Question: If a Kabbalist absorbs the illnesses of all people into himself and corrects them within himself, then where is the joy of his life?

Answer: You cannot imagine how much joy that is for him, because by this, he corrects a great deal. He does not simply suffer like a little man in our world who does not know the cause, reason, or purpose of his suffering, through whom suffering simply passes as he moves forward mechanically. A Kabbalist does this consciously; he senses these sufferings, understands their source, and corrects them. Internally, he is happy.

Question: So all the Kabbalists who died tragically were happy?

Answer: Yes, undoubtedly. My teacher passed away in my arms. The point is that all these sufferings come at the level of our world in the form of all kinds of illnesses. The illness runs its course by itself as in any animate body, and he corrects the world by his attitude to the source, to the Creator, to the light, by rising above this.

He does not become healthy, nor does it make him immortal. He still falls ill and dies. But during the course of this illness and death, he carries out enormous corrections and perceives himself as existing within the upper world; that is what it means to be a Kabbalist.

Question: So he must go through sufferings?

Answer: No, in our time, that is absolutely not necessary. All this was in past centuries, when Kabbalists simply performed corrections and thus prepared all humanity for its present state.

Today we look at ourselves and at the world in a completely different way, and we together take part in the general correction. Therefore, a Kabbalist does not need to correct billions of people but only to disseminate Kabbalah and help them so that they will correct themselves. In this way, we will carry out corrections together with them in one group.

Question: How did the method change? If earlier a person had to suffer…

Answer: This was still before the start of our era when the general egoism developing in humanity was at such a level that sufferings themselves pushed a person toward spirituality. And now this can be done by attracting the light through the study of the primary sources and working in a group. The path of light is not the path of suffering.

Question: On the other hand, a person engaged in Kabbalah goes through difficult states, does he not?

Answer: Naturally, these are unpleasant states. But the point is that they are not so much physical as ethical, moral in nature. Serious work and strong nerves are needed here, although in a group, all this happens relatively smoothly.
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From KabTV’s “I Got A Call. The Sufferings of the Kabbalists.” 10/8/10

Question: Why is it that all Kabbalists who were attained high spiritual degrees suffered from severe illnesses at the end of their lives?

Answer: Because they suffer for the sake of society and not for themselves.

After all, in our world, we are used to viewing a person as a solitary, separate individual, and therefore we pass such judgments on them: this one is bad, that one is good, this one is such‑and‑such, that one is so‑and‑so, and so on. We fail to take into account the system surrounding the individual that undergoes transformations alongside them that he exists within.

With ordinary people, this perspective is understandable. But a Kabbalist goes through everything not for his own sake. He operates outside of himself, within the surrounding society, and he exists “inside” it. Therefore, the calculation he carries out is a calculation of how to advance society forward.

All his sufferings are also for the sake of society. That is to say, his illnesses and his problems, all of this, does not stem from his own personal nature, but because he gathers all the desires of society within himself; He acts like Bina who gathers all the aspirations from below, from Malchut through Zeir Anpin, and begins to correct and give birth all this. Like a mother who suffers when her children are ill even more than they do and bears the burden of all of them collectively.

Therefore, we cannot interpret a Kabbalist’s sufferings as an indication of his personal problems. These are not his problems at all. Look at what happened with Rabbi Akiva and Rabbi Shimon, and at how young the ARI was when he died! However, in our time, everything is changing; we are advancing forward en masse; so everything can change.

But in past centuries, Kabbalists took a great deal of suffering upon themselves. These were sufferings not for faith, not for God, but for humanity. A Kabbalist absorbs into himself the illnesses of all the other people and corrects them within himself, and therefore, for the time being, they go through him. This must be understood. There is nothing religious here!
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From KabTV’s “I Got A Call. The Sufferings of the Kabbalists.” 10/8/10

The only thing that exists in creation is the upper force, called “One, Unique, Eternal.” It created something that would be able to feel it.

This “something” is called a vessel, Kli, a soul, or a creation; it senses only what surrounds and fills it, namely, the very upper force that created it.

This sensation begins to appear in the Kli as the most simple, very faint feeling, the slightest impression of the upper force. It is a natural reaction inherent to the nature of the Kli and requires no effort on the part of the Kli to arise. This faint natural impression is termed this world.

The upper force has a specific program regarding the Kli it created; the Kli is destined to perceive the upper force up to a certain degree called infinity. The Kli was created with an inherent readiness for precisely this measure of perception, and the upper one guides its development it so that it may ultimately perceive Him in His full, infinite measure.

The Kli gradually develops an increasing degree of sensitivity to the upper force. Its development takes place in stages; these stages are called worlds. In total, there are five stages of development.

Initially, the Kli is in a completely unconscious state relative to the upper force, much like an embryo in its mother’s womb. We designate this specific sensation as this world, which in the broader scheme is the lowest degree of the world of Assiya.

Subsequently, the Kli can develop heightened sensitivity and thereby perceive the upper force as the worlds of Assiya, Yetzira, Beria, Atzilut, the world of Adam Kadmon, and finally, as Infinity. We refer to the impressions experienced by the Kli by the names of the lights NRNHY (Nefesh, Ruach, Neshama, Haya, and Yechida). The Kli can feel only its own properties and how, through those properties, it attains the upper force. This is all that it is capable of feeling.
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From the Daily Kabbalah Lesson 4/27/26, Rabash, “Peace After a Dispute Is More Important than Having No Disputes At All”

Question: Is it necessary for wars to develop in accordance with the still, vegetative, animate, and speaking levels?

Answer: The inner wars, in accordance with the degrees, become more and more extensive until we come to the war against Amalek. This is the greatest, final war, which destroys the entire Sitra Achra, all the impure forces, the stony heart (Lev haEven).

On each degree, it depends on how the will to receive is revealed in opposition to the will to bestow. And each time their opposition appears before a person’s eyes more and more.

The difference between them is such that, as it is said, the Creator judges the righteous to a hair’s breadth. If earlier you did not feel that you were in a war, in disagreements even over some global things, then clarifications later take place on a very subtle level.

If someone looks from the side, he will think: “What is wrong with you, really?” He does not understand at all what is happening. But you relate to it in such a way that you simply cannot bear it even for a single moment. Sensitivity grows, the level, the depth of analysis. And this continues until all difference between your opinion and the opinion of the Creator disappears.
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From the Daily Kabbalah Lesson 4/26/26, Rabash, “Peace After a Dispute Is More Important than Having No Disputes At All”

Question: What is the depth of a word?

Answer: A word is a universe; a word is everything. “In the beginning was the word.”

Question: So you are saying that it contains the universe within itself?

Answer: Yes, in general, this word is “Yod‑Hey‑Vav‑Hey.”

This is the four‑letter name of the Creator, which explains the four stages through which the upper emanation descends upon His creation. That is the word, and everything else comes from it.

Question: If you say that “everything else comes from it,” does it mean this word present in every word, in every action, in absolutely everything?

Answer: In everything! Yod‑Hey‑Vav‑Hey includes absolutely everything.

Question: What kind of magic is this? What kind of secret? What are these four letters that are in everything, absolutely everything?

Answer: This is the name of the Creator. In other words, it includes the four stages of the spreading of the light from the Creator Himself to all creations.

Question: So the light exists practically in every word, in every action, and in everything?

Answer: Yes. And this word includes within itself all words; absolutely everything, everything that happens.

Question: This name of the Creator includes everything?

Answer: Yes.

Question: These are four letters. What does the first letter, “Yod – י,” mean?

Answer: “Yod – י“Yod is the source of the light. ״Hey – ״ה is the expansion of the light. ״Vav – ״ו is its descent downward. And the last ״Hey – ״ה is the clothing of the light in the lower ones that already exist.

Question: It is said that one must not pronounce the name of the Creator. What do they mean by this?

Answer: In principle, you cannot pronounce it anyway no matter how hard you might try. It is because these are merely letters, and this word, in and of itself, it is not a word. It is simply a code.

Question: Are we saying “Yod‑Hey‑Vav‑Hey” is a code?

Answer: Yes, it is a code.

Question: And when it is said that it is forbidden to pronounce the name of the Creator?

Answer: This means that one must not try to name His action. Because, in principle, it is hidden from a person. So do not try to do this. “Forbidden” here means “impossible.”
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From KabTV’s “News with Dr. Michael Laitman”

It is written in The Zohar, Noah (Item 2): “Come and see: ‘All of Israel have a portion in the world to come.’ (Rabash, “All of Israel Have a Portion in the Next World“).

Rabash explains what “all of Israel” means. Who is Israel? Israel is someone who has entered into a covenant with the Creator or aspires to this state. “Entering into a covenant” means that a person has achieved similarity of form with the Creator, that is, adhesion with Him.

Thus, the name “Israel” is given according to one’s desire for the Creator, even by the goal alone despite not yet having achieved it. This is the spiritual definition.

Of course, apart from the spiritual realm, we also live in the material world. But here, in accordance with the law of root and branch, there is another, material, definition of the concept of Israel. According to this definition, it is a person born to a Jewish mother.

However, when Kabbalists speak of Israel, they mean the inner part of a person, where he can truly make the only free choice he has—to adhere to the Creator based on his desire, by making an effort.
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From the Daily Kabbalah Lesson 4/23/26, Rabash, “All of Israel Have a Part in the Next World”

If I correct myself, then I begin to see the world as more unified and more directed toward bestowal, love, and unity. In the end, I understand that all this is one system, one person, called Adam. And this Adam is me. Because in this way, by my actions, deeds, thoughts, various corrections, I have assembled him together.

Question: That is, I take and gather the world into myself? And I become this single soul, Adam?

Answer: Yes.

Question: Is that true?

Answer: It is true.

Comment: And what we see is…

Answer: We also see the truth, but this is partial truth, torn apart by our inner egoism.

Question: And here, we as if do not pass it through egoism? We look not through the egoism?

Answer: If I gather all of them together into one single image, then that is me.

Question: That is me. How can one focus like this?

Answer: This is precisely our task: to gather the whole world and say, “This is me,” and this world depends on me.

Question: Am I responsible for everyone and for everything?

Answer: Absolutely everything comes from here.

Question: Every person?

Answer: Yes.

Question: The simplest, most ordinary person is responsible for the world, for everything that happens in this terrible world?

Answer: To the extent that he finds himself in this world.
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From KabTV’s “News with Dr. Michael Laitman,” 4/10/26

Question: It is said that one must change one’s qualities. What is the difference between the qualities that can be changed and a person’s character that does not change? How can we reveal those qualities that require change?

Answer: What are these qualities that we can change and by doing so feel the upper force within whose field of action we exist, and perceive it as something that changes in relation to us, differing varying according to our own qualities? There is something in us that can change. What is it?

How can I isolate that specific element that I could change and begin to sense that I am within the field of action of some force external to me, a force that is higher, all encompassing, eternal, and perfect? If I were to sense that I exist within this force, merged and united with it, then I would perceive a completely different world. The picture that appears before me, my sensation of reality, constitutes my world.

It is said that the transformation that must occur within me is the creation of a new property corresponding to this upper force. If I can, to some extent, become like the upper one, then I will feel myself as He feels. If I increase the measure of my similarity to Him, I will feel this even more strongly.

There is no profound mystery here; it is very simple. The only challenge is how to acquire this measure of similarity to Him. This is precisely what the wisdom of Kabbalah teaches us.

Kabbalah is a science in which those who have attained the upper force tell us what it is, who this upper one is, so that from this we may learn that we have the possibility to become similar to Him and begin to feel as He feels.

And if I acquire everything that is possible, to the full measure of similarity to Him according to my abilities, it means that I have completely corrected my Kli and brought it into equivalence with this upper force.

Suppose I have certain means, a kind of “purse,” and if I so decide, I can, with all the money in it, purchase the quality of the upper one. If I come to the decision that it is worth buying, not just some small part, but all of His qualities, to the full amount that I have in my purse, then I truly, according to all my abilities, become like Him. And then I cease to feel that anything remains in me from my former self.

Kabbalists say that this is good. Although we do not understand it, nevertheless, it is good. Why? It cannot be explained until a person feels it themselves. There are such sensations that Kabbalists call the sensation of perfection and eternity. We currently do not perceive either of these in our world.

Therefore, one may imagine anything about what Kabbalists say, but for now it will remain merely words, not connected to any real sensations.
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From the Daily Kabbalah Lesson 4/27/26, Rabash, “Peace After a Dispute Is More Important than Having No Disputes At All”

If you get involved in someone else’s quarrel, you invite the hostility of a dog on yourself. We know that the best thing is not to interfere. The best course is to let the person sort out the situation they are in without any words of wisdom or advice. Otherwise, you will become an enemy to both parties.

Question: Let’s say an argument is taking place. What should a person do?

Answer: A bystander should do nothing. He leaves them alone and steps aside. The military, police, or someone else whose duty is to smooth things over, that is their business. But an ordinary individual does not have a right to interfere.

Question: Is it because he does not know who is right and who is wrong?

Answer: He does not have the right to get involved, period. Otherwise, these states will not find their resolution.
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From KabTV’s “News with Dr. Michael Laitman,” 3/28/26

Question: Why is it called a change if something completely new must be created? “To change” means to alter something that already exists, doesn’t it?

Answer: Why is the act of creating something new called a change rather than an acquisition of something new? Ii is in fact a new acquisition. We must acquire the desire that exists in the upper force in accordance to its magnitude and form.

This constitutes change because these new qualities come, as it were, in place of our own inherent qualities. They refine and suppress our natural qualities, since they are richer and stronger than them. Consequently a person identifies with these new qualities rather than with their own natural, corporeal, animalistic properties.

Acquiring a new desire means receiving a desire directed toward the upper force. The change in the quality that must be within it lies in the fact that the desire is now used for an external purpose, with an intention aimed at the upper force rather than at oneself. Both the desire itself and the direction of this desire are new.

These are not the desires that currently exist in me. I have desires for fulfillment that I feel in my ordinary life without any awareness of the upper force. The new desire that I begin to acquire is opposite to my own desires.

All the desires I currently have are directed toward myself, for my own benefit; a state referred to as “for the sake of receiving,” for self-enjoyment. The new desire that I receive is greater and higher than all my other desires, and it must be directed in the opposite direction, toward the upper force.

I receive a completely raw, unprepared form in it, something very small. And although this desire is greater than all my desires of this world, it is still insufficient, both in magnitude and in quality, to begin connecting with the upper force and to perceive the upper one within it.

I must increase this desire in magnitude and change its direction so that it is not aimed at myself, a state known as Lo Lishma (for one’s own sake), but is instead directed toward the upper force, a state known as Lishma (for His sake).

As soon as I accomplish this, that is, when I attain a force that, in both magnitude and direction, corresponds to the upper force at the minimal level, I immediately begin to feel the upper force, not in the unconscious form called “this world,” but consciously, in a form known as the world of Assiya, as a spiritual world.
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From the Daily Kabbalah Lesson 4/27/26, Rabash, “Peace After a Dispute Is More Important than Having No Disputes at All”

Question: It is said that a Kabbalist does not work according to the measure of “bitter-sweet” but according to the criterion of “true-false.” How does this transition happen?

Answer: Obtaining a new quality must occur in accordance with the measure of one’s desire; that is, I must increase the desire for the upper force, as well as change its use and direction from myself to the upper.

I may be able to increase this desire to some extent through a kind of “internal advertising,” constantly coaxing and persuading myself. But how do I change its direction? Such a change compared to my initial state is completely opposite and contrary to my nature.

All the desires I currently possess are aimed at my own benefit. Yet, I must orient the new desire I am acquiring and growing in the direction opposite to myself. This is something utterly incomprehensible to me, since all my desires are directed at me.

Therefore, given my current makeup and considering the immense strength of this desire, it is not in my power to change it so it is directed away from me. The force that can change the direction of desire, I also get from above. Let us call it the light of “AB-SAG“; the name itself is not so important now, what is important is that it is a kind of light that corrects me.

This change in me is revealed in the following way: I move from evaluating based on “bitter-sweet” to a new calculation.

Everything directed at me feels “sweet” because this is how all my senses work, perceiving the upper force within the framework of this world. Whatever is directed away from me feels “bitter.” Can I replace the feeling of sweetness with bitterness, and bitterness with sweetness? No, I cannot.

How can I make such a transformation? I do this with the help of an additional system that I develop alongside the sensory system consisting of the Rosh, the “head” of the Partzuf, with a screen. This system helps me change the bitter to sweet and the sweet to bitter through a completely different analysis, known as the principle of “true-false.”

If I stick to the “true-false” analysis, I can convince myself to a certain extent that what I think is sweet is actually bitter, and what I think is bitter is actually sweet. If I add truth to the bitter and falsehood to the sweet, and then increase the importance of truth over bitterness, then bitterness no longer seems so bitter to me, because truth dominates it.

And if I infuse the sweet with falseness, then the sweetness is no longer perceived as sweet to me because falsehood displaces and diminishes the sweetness, thereby creating a feeling of something negative.

This is how I redefine good and bad for myself, shifting my criteria from sweet and bitter to true and false. Through this, I come to another analysis: the ability to go “above knowledge,” transcending the feeling of bitter-sweet, distinguishing and deciding based on the principle of “true-false.”

If I stick to this approach, then I can do it… Or, rather, I am potentially capable because there are still many additional conditions, most importantly is that the upper force is needed to realize all this. This does not imply that I can do this completely on my own, as it may seem.

If I work within this framework, I really can transition to a state opposite of the one I was in. And this means I have ascended to the next spiritual degree, as it is written: “I saw the opposite world,” a reality opposite to my previous state.

The direction of desire changes. Now that everything is in order and the desire is directed at the upper force, to the extent of the magnitude of the desire itself, the very magnitude of this vector, I begin to perceive the way the upper force perceives. Accordingly, I can assess and determine that this level is called “Ruach,” “Neshama,” “Haya,” and so on.
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From the Daily Kabbalah Lesson 4/27/26, Rabash, “Peace After a Dispute Is More Important than Having No Disputes at All”

Question: When a person checks his desires, do they refrain from using them?

Answer: A person who uses their desires discerns which of them they can use and which they cannot. This distinction is referred to as commandments or instructions on how to carry out a correction within each specific desire.

There are desires you can perform corrections in; these are the performative commandments, positive commandments. There are desires that pertain to the fourth phase; these are the prohibitive commandments, negative commandments. Regarding the latter, only one action is possible: not to use them.

There are 248 performative commandments and 365 prohibitive commandments. The 248 primary desires of the soul are desires with which it is possible to work for the sake of bestowal in various forms. And the 365 desires that belong to AHP, to the structure of the soul from the Tabur and below, can only be restricted. These commandments are called prohibitive.

“Prohibited” means “do not use.” These desires must only undergo restriction. That is, you decide that they cannot be applied since the manner of their use cannot connect you with the Creator, because there is not even a spark of bestowal in them. They cannot grasp the qualities of Bina. From the sparks that are in them you understand that there cannot be anything in them more than your decision not to use them.

By carrying out this investigation you determine the difference between the second and the fourth phases and see that the fourth phase is opposite to Bina. Then you decide that you will not use these desires. And for more than that you are not capable. The true Bina cannot unite with the true Malchut.

We must understand that two such qualities cannot unite, they are so opposite. This can never happen. Between them there can be a connection which gives you the possibility to decide how opposite they are and how to separate from them.
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From the Daily Kabbalah Lesson 4/23/26, Rabash, “All of Israel Have a Part in the Next World”

A covenant (“Brit”) is a correction that consists in distinguishing the vessels of bestowal from the vessels of reception and utilizing vessels of bestowal, to the greatest extent possible, according to the level and state. It is a form of work in all states, on all degrees, not a one‑time correction granted once and for all.

Each time I extract the vessels of bestowal from this mixture of vessels and each time I join to them the vessels of AHP deAliyah, all these corrections, in principle, are what are called the covenant.
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From the Daily Kabbalah Lesson 4/23/26, Rabash, “All of Israel Have a Part in the Next World”

Before we enter the spiritual world and before it becomes clear to us exactly which desires we are able to work with at the present moment and what the direction of work with each of them is, we can only follow what the Kabbalists say; at this stage there is no other work than this general work. I cannot engage in any actions that I might imagine (erroneously) that I am already in the spiritual world.

I am obligated to follow the method precisely: through the group and through the study, I must draw the surrounding light in a sufficient and effective measure to begin perceiving the true reality, the reality where I actually exist. This is not merely within the material world because the spiritual world also surrounds me; I live in two worlds simultaneously.

The in accordance with what is revealed to me, I will begin to practically clarify my attitude to the spiritual and the material, to both worlds. This constitutes the work of clarification.

But before a person attains such inner vision, one, undoubtedly, has no possibility of knowing what they are doing and where they are.
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From the Daily Kabbalah Lesson 4/23/26, Rabash, “All of Israel Have a Part in the Next World”

Question: How can one logically explain what it is about bestowal that causes one to value it more than reception?

Answer: How does it come about that the will to receive suddenly begins to value what is opposite to it? The will to receive wants to enjoy. If it understands from the influence of the upper light that one can enjoy from bestowal more than from reception, it begins to perceive this.

There is no trickery here, no supernatural act. It only appears to be supernatural to us.

In fact, this is not the case, because the will to receive at this stage preparing to operate in what is termed “Lo Lishma” (for one’s own sake): I want the spiritual because it contains pleasure.

Yet, by doing so, it draws the surrounding light. This surrounding light gradually exerts its influence upon the desire to receive through its very nature, a nature that comes from the giver. Consequently, a person begins to value the giver as a higher, more exalted degree.
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From the Daily Kabbalah Lesson 4/23/26, Rabash, “All of Israel Have a Part in the Next World”

Question: What should I do if a terrorist wants to kill me?

Answer: It is said in the Torah that if someone comes to kill you, you must kill him first. The Torah speaks a lot about how people came out of Egypt and how many enemies they killed. How many did King David, who was constantly at war, kill? Warfare back then was not what it is today.

In those days tens of thousands of people were killed in face to face combat. This is not like modern warfare where a few bombs are dropped merely to pave the way for peace negotiations. Back then, how many men actually returned from the battlefield? In those times when there was a battle, it was a real battle!

Yet, even in those times, there were individuals who had attained high spiritual degrees, and a profound and accurate perception of reality. This was especially true in the times of the First Temple, and to some extent during the era of the Second Temple.

Did they not fight, did they not kill? What did the Maccabees do? They were Kabbalists of the highest caliber; they certainly perceived the spiritual dimension, the reverse side of our world.

The source of confusion lies in the fact that we do not see the spiritual world, and are merely attempting to imagine what it looks like from the reverse side.
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From the Daily Kabbalah Lesson 4/15/26, Rabash, “What It Means that the Generations of the Righteous are Good Deeds, in the Work”

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Artigos sobre eventos atuais, cultura, ciência popular, relacionamentos e muito mais, apresentados a partir da perspectiva única da sabedoria da Cabala
O conteúdo é baseado em palestras dadas pelo Dr. Michael Laitman e é escrito e editado por seus alunos.