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Question: How is the analysis of truth and falsehood carried out?

Answer: In a group, this happens incomparably faster than when a person does it alone. In a group, you instantly see the reaction of your friends, how you relate to them, how they relate to you, whether you give to some extent or not.

Then you understand that you are not giving, but only receiving. In that case you can quickly determine that this is the state of “night,” since the group does not welcome the manifestation of a desire to receive, but wants to see you as a bestower.

With the help of the reaction of the group, you very quickly determine your state and come to a conclusion: are these qualities in you day or night, good or evil, truth or falsehood, sweet or bitter.

But you are not the only one looking at the group. The group itself must also constantly provide you with its reactions, its inspiration, new standards and measuring tools that are constantly changing toward greater precision and greater heights that the group demands from its members.

It turns out that whether you want it or not, the group constantly energizes you and sets you in motion.

Without this, it will take a long time for a person to transition from one state to another. If one is not in a group, if one makes efforts alone, this can stretch for months or years, whereas in a group you can go through it in one day and immediately receive criticism and see what is happening.
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From the Daily Kabbalah Lesson 3/11/26, Rabash, “What Are Day and Night in the Work?”

Question: How can I correct my 613 desires if I am not familiar with them?

Answer: Of course you are not familiar with them. That is exactly what is called concealment.

However, when I want to attain the goal, when I immerse myself in it head first, at that very instant, disturbances begin to come to me. Let us consider a disturbance that comes to me in its pure form, although in reality this almost never happens.

This disturbance is called my desire that is awakening in me now; it is uncorrected and exists with the intention for the sake of receiving, and I declare that I want to fill it through various external actions. And if, against the background of this disturbance, I nevertheless enter the group and demand greater love for the Creator through work in the group, through love for the friends, then it means that I am correcting this desire.

How do I know what kind of desire it is? What does it consist of? Opposite what exactly does it stand? Why is it one of the 613? What is the difference between them? I do not know this because the answers are found on such a degree that it is impossible to know them. On a higher degree, the same desires will come to me more clarified. But now it is only a concealed desire.

It is like a baby who does not know what to do with his hands and legs, nor how he grows. Later he gradually begins to understand. And then he comes to know better and better how to use his hands and legs as an adult person.

So it is with us. We receive these desires on the zero level (Aviut Shoresh); we do not know how to use them, and we can only perform the same work against their background. Then there will be the first level (Aviut Aleph) of the 613 desires, the second (Aviut Bet), the third (Aviut Gimel), and the fourth (Aviut Dalet). This means that we rise from world to world. The desires are the same, only more clarified, the 613 “organs” are the same, but grow ever larger. However, initially these 613 organs, these 613 desires, emerge as disturbances.

How is one disturbance connected with another, like the organs of the body? I do not know. Why precisely in such a situation, and with what it is connected, I do not understand any of it. I must simply perform the same work against the background of each one of them.
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From the Daily Kabbalah Lesson 2/18/26, Rabash, “According to What Is Explained Concerning ‘Love Thy Friend as Thyself’”

In the work, a “place” is a place of deficiency.

That is, if a person has some lack, we should say that he has a place in which to receive a filling for the lack. But if he has no lack, it cannot be said that it can be filled, since there is no one to fill (Rabash, “What Is, ‘There Is Nothing that Has No Place,’ in the Work?”).

“Place” is, as Rabash says, that which was created from absence, the will to receive, the creature. That is, the creature is the place in which the Creator is revealed.

When is a person called a creature? When he creates, produces, and gives birth to this place. It does not appear by itself; it must be built from many factors. Initially we are given all the data, all the causes, and all the conditions for building the desire. But the work of its creation is placed upon us.

If we want to build something in the corporeal world, we lay a foundation and begin construction from it. The same is true in spirituality. We must take as a foundation the will to receive, created from absence, which is at our disposal.

As in our world, we learn from great people who pass their experience to us. As in this world, we must exert with great efforts against our desire in order to build something. Our mind loves to rest, and the body prefers to remain at ease, to do only what is convenient and pleasant for it. And in order to do something, we must compel ourselves to make efforts against our desire.

Effort is what we do against the desire. I can jump from morning to night, but this will not be considered effort if it corresponds to my desire. And I can sit still without moving, yet this may be a great effort because it is against my desire. The test here is the dependence on a person’s desire.

Spiritual construction is similar to corporeal construction. We receive desires that are opposite to becoming a place for the revelation of the Creator, and we must correct them so that they become suitable for being filled by the Creator. Our work lies in preparing and organizing the place.

This place is called the soul. While we build it, we pass through 125 degrees, and according to the degree at which the creature stands, the Creator is revealed to it. Then a person becomes a dwelling, a place of residence for the Shechina, a temple for the revelation of the Creator.
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From the Daily Kabbalah Lesson 3/7/26, Rabash, “What Is, ‘There Is Nothing that Has No Place,’ in the Work?”

What kind of mechanism can be built that would force me to remain constantly focused on changing my inner states? Certainly, it is the group. How can I wake up? How can I build a mechanism within me that will constantly awaken me? I cannot. It is impossible for me to do this.

In essence my body is a desire to receive, a desire to enjoy. If it is in a state of relative satisfaction and it appears that remaining in that state is advantageous to it, then it will simply sit or lie there. This is its nature.

In order to change it I have to build some outer states that I do not sense yet, they do not exist in the body, but they would force it to change.

Now I am nothing but a desire to receive. However, I have to cultivate a specific attitude within myself toward the goal, one that exerts sufficient pressure on the desire to receive that will make it feel uncomfortable and restless unless it is actively moving in the direction of the goal.

Only then will it begin to stir: “I feel bad, what should I do, where can I find something good?” What constitutes “good”? It is going to a bar, a soccer game, a nightclub, or watching a movie. But what is truly good? In every state that my desire encounters, it does not find sufficient fulfillment. Everything is shrouded in darkness until suddenly a light begins to shine somewhere in the distance!

A person has to go through these internal discernments so the desire to receive becomes awakened only toward the search for true pleasure. For that it has to receive sufficient fuel, meaning pressure and the sensation of suffering that will force it to break free from its current state. This pressure forces it to seek the truth, a truth that, once found, becomes a source of profound sweetness.

Furthermore, it requires a supportive environment, a group, to encourage it, to make the path easier, and to carry him along. All of this is not easy. When you begin to build this mechanism and see what you depend on, when you begin to analyze all these states, you reach the realization that Baal HaSulam wrote about in the article “The Freedom of Will.” In summary, it is that there is me and my properties that constantly change; there is the environment whose properties are also changing, and there is nothing else.

I have no power over my “I” and my properties. However, I can potentially change my environment and its properties. I will exert influence on the group and in turn it will influence me. The only force that can influence me is the group. It can bring about my transformation by evoking a sense of shame when it delivers me blows with the realization of how much I need it. I agree to receive blows and the fine-tuning from them, what it takes, provided they steer me in the correct direction.

If a person agrees to it, he is entitled to be placed in the correct group. He chooses a group that will transform him and will apply pressure on him, and he is ready to pay for it with his efforts by serving them in every possible way. Everything comes from the recognition that his only free choice is to choose a group that will put pressure on him and force him to move in the correct direction.

There is no alarm inside of you that will suddenly wake you up so you would change a state. The sensation of deficiency (Hisaron) will not arise from within. It will eventually come, but at such a slow natural pace that your progress will be driven only by means of suffering. Only the group, your immediate environment, can pull you forward. If you have already begun to grasp it, then you can speed up the change of your states.
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From the Daily Kabbalah Lesson 3/11/26, Rabash, “What Are Day and Night in the Work?”

Question: In the science of Kabbalah, you talk about the human ego, about connection with everyone, and that we must reach balance with nature. But what does this have to do with the connection with God (Elokim)?

Answer: In the wisdom of Kabbalah, we talk about nature. According to Gematria (the numerical value of a word), “nature” and “Elokim” are one and the same. This means that if we talk about the upper force, nature, or God, or the Creator, call Him whatever you want, everything around us is only a manifestation of this force.

If we are talking about the upper force, what difference does it make how we call it—Elokim or nature? There is the upper force (truly upper!) that gives birth to everything and governs everything, and we want to know how to connect with it, how to reveal It, to understand It.

Therefore, if I come out of myself, out of my ego, and I begin to reveal the reality outside of me, above my ego, this is called understanding, awareness, and revelation of the Creator. Obviously, this happens only in me and only relative to me.

By gradually organizing my desire, my spiritual structure, that is, the quality of bestowal and love for others—Keter, Hochma, Bina, Chesed, Gevura, Tifferet, Netzach, Hod, Yesod, and Malchut—and by aligning myself with this structure, I come to discern the connections between them and thereby attain the Creator.

Elokim is also called the Creator (Bore), from the words “come” (Bo) and “see” (Re), because we must “see” Him; we must reach a state in which we understand Him as if we see Him with our own eyes. For this purpose, we were created by Him.
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From a Lecture in Rome, 5/20/11

As there cannot be a day without a night, there cannot be light without darkness. Darkness is the Kli [vessel] and the light is the filling of the Kli, following the rule, “there is no light without a Kli.”

…if a person says that both light and darkness come from God, this is “And God called.” At that time, both the light and the darkness make one day. That is, as there cannot be a complete day without evening and morning, so the light and darkness serve one role—both together are called “day” (Rabash, “What Are Day and Night in the Work?”).

“Day” and “night” in spiritual work are actions of the light; these are the same steps that lead to the goal of creation: adhesion with the Creator. Therefore, it is said that our goal is to reach a state in which there is no day or night, and everything is revealed as one light, when night is revealed as part of day.

Regarding what do I feel darkness? In relation to the goal of creation, as a lack of adhesion.

If a person has already reached a state where he checks himself and sees that he is in darkness because there is a desire to receive in him that separates him from the goal, he checks it in the dark, with only the light of a small illumination, light that he attracted from above through great efforts. Thus, he reaches a state where he is truly ready to come out of Egypt, out of his desire to receive, and into the spiritual world.

Therefore, first of all, we must remember that the feeling of night and darkness is necessary. This is a feeling of the real Kli, of our true nature. It is achieved in relation to the goal of creation, to the fact that we are in properties opposite to the Creator.

We must see why we are opposite to Him, why we cannot integrate into the Creator, that is, into the property of bestowal, and determine that precisely this is darkness.

But the reason for this should not be the desire for spirituality in order to feel good, avoid trouble, and experience various pleasures.

If a person realizes that his spirituality is a property of bestowal, while he is the opposite of this property, and he is unable to integrate into it, to adhere to it, then he decides this is a true night. And by regretting, he reaches a state where he turns this fall, this darkness, into day.

Then the darkness begins to bring him light, the Kli begins to change; it receives an intention for the sake of bestowal, and becomes like the light. This means that the state of final correction is neither day nor night.
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From the Daily Kabbalah Lesson 3/11/26, Rabash, “What Are Day and Night in the Work?”

The Creator is only one quality—bestowal, absolute goodness. But the creation was made by the Creator as opposite to Him, as the desire to receive (pleasure).

Therefore, in order to come to similarity with the Creator, the creation must go through many opposite states.

In order not just to change the desire to receive into the desire to give and adhere to the Creator, but to remain independent yet similar to the Creator, the creation includes two components: the desire to enjoy and the sensation of the giver.

Our entire sense of the world and our existence is built from these two opposites: Yesh mi Ain (existence out of nothing), only then does the creation feel that it exists.

We cannot exist only in Yesh (in the reality of the Creator) or only in Ain (in the reality of creation); therefore, we undergo consecutive changes in ourselves so the light (Yesh), which created me from nothing (Mi Ain), brings the desire (Ain) to the form of Yesh, the form of the Creator.

This is how it leads me along this chain: from cause to effect, from cause to effect, where each previous
result becomes the cause of the next state.

So far I am starting to feel His attitude toward me as someone external, an outsider, the force that created and controls me.

In addition to the fulfillment that I feel within reason, there is also the force of the Creator that develops me, shows me an example and a goal, and here I must act by faith.

I am in my current state like an animal acting only on what it has, but I also take into account the next state, the next degree; although I do not yet have it, I accept its existence by faith because it is the opposite my present state.

The nature of spiritual degrees is such that the next degree is the opposite of the previous one because it is a greater bestowal than the previous one.

Therefore, in order to ascend to it, I must accept its conditions of “bestowal contrary to egoism,” faith above reason.

Otherwise, I will forever remain on the current, animate degree and will receive everything in the same desire to enjoy rather than climbing the spiritual degrees, the degrees of bestowal.

Therefore, we must prepare ourselves to accept the next degree as desirable and not push it away.
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From the Daily Kabbalah Lesson 8/2/10, Rabash, “The Meaning of Truth and Faith”

In my material life I generally act in my own interests rather than the common good; primarily, I think about my own benefit, rather than about relatives or friends. To what extent do I see this as evil? Only to the degree that it is revealed to me. If it were not revealed, I would not see it. And had even more been revealed, I would not have been able to bear it, I would jump out of my skin, somehow break out of myself, just to leave all these qualities behind. But even this is not given.

Perhaps if I were granted such a revelation just once, no matter how agonizing it might be to endure (and it would be sheer hell), I would cry out with such intensity that I would be liberated of these qualities. But again, it is not granted. It is as if I am being kept over a low flame, constantly being turned from one side to the other; this is what is happening to me in this life.

This gives rise to the question: How will this end? I am granted a glimpse, a small revelation, of who I am, but this is not enough to enable me to break free from this state. On the one hand, it no longer lets me live the “good” material life that I once had when I busied myself with all sorts of nonsense and thought that, that was what life was about.

“Let them allow me to come into the spiritual realm already! Let me go through this stage, this period of suffering that is caused by my own nature and want another one, to reach a state when I am not in an intention for the sake of receiving. Perhaps that is the way? Let it be revealed to me! Yes, this period may be hard until I perceive and feel the suffering from what I have compared to what the Creator has. It seems this contrast is difficult to sense clearly, but I have to go through this stage, and that is all.”

If a person makes decisions of this kind, then he is already on the right track, since he shows his readiness to tackle this situation as quickly as possible and move through it, rather than remaining suspended between heaven and earth. And here he needs those who will support him, the Creator and the group, in order to apply the required sum of efforts and quickly pass through this stage.

But each time you experience a particular state, whether you feel good or not so good, and sometimes very bad because you are using others, this is not under your control. Rather it is a means for a glimpse of the truth to be revealed to you. Based on what happens to you, each time ask yourself the question of who benefits from this. In other words, what is the Creator doing with me? What does He want from me by this?
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From the Daily Kabbalah Lesson 3/16/26, Rabash, “What Is, ‘The Good Deeds of the Righteous Are the Generations,’ in the Work?”

Question: How can I know that my intention or the intention of a friend is correct?

Answer: First of all, we do not speak about someone else’s intention. Intention is my attitude to the purpose of creation, to the Creator. I cannot enter another person and begin to examine how he relates to this, nor is it important to me. What matters is myself.

How can I examine my own intention? What I feel is, in essence, what I must relate to. A person never truly knows what is in one’s heart; it is concealed from us.

Even now, you may see that you think about yourself as being relatively fine, almost righteous. But if you were to look a little deeper into your heart, you might think somewhat differently.

We must advance according to our sensations. It is said: “A judge has only what his eyes see.” And only after such an examination should one build one’s attitude toward what needs to be done.
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From the Daily Kabbalah Lesson 3/14/26, Rabash, “Why the Speech of Shabbat Must Not Be as the Speech of a Weekday, in the Work”

How can we change states quickly? How can we minimize the time we linger in each state and make that as beneficial as possible so it leads not to errors, but to the goal via the shortest and best path? This will not happen simply because we know what to do. We do not know. This will not happen because I know my next state. I do not know it.

I do not choose the shortest path, one way over the other. But if I work on transcending myself and abiding within the group, then, as much as I try to do so, my inner effort means I am doing the most useful thing for my advancement and the group.

Accordingly, I can immediately discover that I am not in it, that I do not want it, and will see how much it repels me, while also receiving my friends’ reactions. There is no more useful action, and it is so simple that anyone can do it. It does not take much intellect.
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From the Daily Kabbalah Lesson 3/11/26, Rabash, “What Are Day and Night in the Work?”

Question: How can you check how much you have advanced after a lesson?

Answer: The main thing is to clarify: What do I want—for my own sake or for the sake of bestowal? Do I have a connection with my friends in this? Do I need them or not? Do I work from my egoistic desire or from the intention to bestow, from the side of the Creator or the creation, above my egoism or within it? All advancement is based on such self-analysis.

It may be that after a good lesson, these clarifications reveal my bad state to me, but they will be more precise, and that means that I am advancing.

Every day should bring a simple result: tomorrow or by the next lesson, I must come with a more clarified desire.

It does not matter whether I have a desire or not; it is given from above. The question is whether this state becomes clearer.

It is possible that the clarification will lead me to a dead end where everything becomes unclear, as if shrouded in a fog. But this also means greater clarity and a more precise clarification.

The light that comes to me during the lesson provides me with discernments; it does not matter whether they are positive or negative. It allows me to make a more precise analysis in order to evaluate myself, my state in relation to the Creator and the goal in all directions.

The light affects the desire; when it illuminates the desire for me, I see more within it.

Even if I suddenly stop distinguishing anything in it at all, and I feel complete confusion and fog descends unlike anything I have ever experienced before, this is also called seeing more. These are also degrees of understanding.
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From the Daily Kabbalah Lesson 2/6/10, The Book of Zohar

Question: What is the meaning of the concept: “For the commandments are our life and the length of our days”?

Answer: It means that a person must come to feel that everything he receives in life is measured by the amount of light that descends from above, and that his life force depends on his connection with the spiritual, because it is from there that he draws it.

A person’s life is not measured in calories or in any other units, such as the size of his salary, but only by his connection with the Creator. Longevity is the extent to which he values his life, its spiritual height.
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From the Daily Kabbalah Lesson 3/14/26, Rabash, “Why the Speech of Shabbat Must Not Be as the Speech of a Weekday, in the Work”

Any action a person performs without an inner intention, without a sense of why one is doing it, is an inanimate action at the level of “Domem” (still). Yet the actions themselves prepare intentions in a person.

This is not to say that someone who does something in a group does not advance, because he is included in the group, and the group influences him with its intentions. We cannot measure and say, “This is just an action that carries nothing for me, there is no advancement in it.”

The thing is, if you are doing an action now and working with intention later, they connect. You do not always use intention while performing an action.

For example, if I am currently busy translating or creating a program and need to fully immerse myself in it, I have almost no opportunity to use my intention while doing so. But there is a general preparation, a background context, that defines why am I doing this and how I came to this. That is, in many cases, it is impossible to combine intention and action, and yet, they accompany each other.

It is important, however, that they align at the time of study. As Baal HaSulam writes in item 4 of the “Introduction to The Study of the Ten Sefirot,” it is very important that the intention and the study itself come together. This is called a united effort. Realizing the reason for studying is very important; without it, all learning yields no results.
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From the Daily Kabbalah Lesson 3/14/26, Rabash, “Why the Speech of Shabbat Must Not Be as the Speech of a Weekday, in the Work”

Question: How can I demand anything from the group if I can only give what is in me?

Answer: It is quite simple. This is what the group is for, for you to demand the greatness of the idea of bestowal and the idea of adhesion with the Creator from.

But on what basis do you make this demand? It is according to your contribution to the group. What does this mean? In essence, you are the one investing in this idea. Only you cannot change or educate yourself on your own, only a group can.

You choose a group based on an idea, so the group can reflect the idea back to you.

But if you come to the group with some other demand, then it turns out you have not actually made a choice. This is not called a choice.
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From the Daily Kabbalah Lesson 3/7/26, Rabash, “What Is, ‘There Is Nothing that Has No Place,’ in the Work?”

Question: How can we extol an idea that no one actually feels in the group?

Answer: How can we praise an abstract idea that is completely unfelt, and moreover, make it the cornerstone and goal for the future? Precisely because it constantly slips away from us, it helps us advance toward it.

In this process we do not yet have the proper intellect or feelings, nor any prior experience or training, no data or accumulated sensations along the spiritual path. Therefore, every moment is new for us, and a person feels like a newborn, simply confused. One must get used to such states, because all of them are necessary.

If you grasp the idea of the Creator and His greatness, and begin to build everything else on this foundation, then you are on the right path. You are personally seeking that point within yourself that is completely connected to Him, but for now only by one percent. He stands before you as the goal, as one hundred percent. You as Israel have one percent from Him, and your goal is that He will be within you one hundred percent. This is called drawing closer to the Creator.

It is said: “Israel, the Creator, and the Torah are one.” This is our motto, our law, and the formula we advance with.

The Creator is the quality of bestowal one hundred percent; Israel represents one tenth of a percent, a millionth fraction of bestowal. The quality within me called Israel grows from a millionth part to one hundred percent. This means that within myself I pass through degrees and states until I reach the goal. Then the Creator is within me one hundred percent.

I come to this through the Torah and the commandments, through the light that reforms, through the group, and through other means. And each time we clarify what these two points are and what the means is to reach them; each time it requires effort.
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From the Daily Kabbalah Lesson 3/7/26, Rabash, “What Is, ‘There Is Nothing that Has No Place,’ in the Work?”

Question: How does the group decide what is day and what is night in spiritual work?

Answer: The group sets its own standards. What is the highest standard and the ideal indication? The quality of giving, bestowing like the Creator, is the goal, a state that I regard as the completion of the path.

Every time I partially achieve this goal—the intention for the sake of bestowal, whether I am currently immersed in it or merely aspiring to it (even though I have not yet achieved it), I must resolve that this is day. I do this not based on my subjective feelings, but based on the fact that this is the truth.

All other states that may appear sweet in my senses confuse me and constantly pull me in the direction of receiving for myself, I define as night.

I can distinguish between night and day both in relation to my inner state and in terms of the purpose of creation; that is, by comparing my own attributes with the properties of the Creator. I can apply this “day and night” criterion to absolutely everything.

The group must accept all this as fact and as a standard. After all, what is a standard? It is something I am not yet in, but from now on, I undertake the obligation of measuring myself against it until I become exactly like it. This is called an ideal indication, the example of what I should become.

The group must constantly check itself and refine its inner charter, its ideal, regarding what it aspires to be. We must cultivate a mindset where at every stage our stages of development, we can quickly transcend the feeling of “bitter versus sweet” and instead choose to prioritize the truth regardless of the subjective flavor we may perceive within it. Ultimately, we will aspire for our next state to be one in which truth itself is perceived as sweetness, because the purpose of creation is to bestow delight upon the created beings.
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From the Daily Kabbalah Lesson 3/11/26, Rabash, “What Are Day and Night in the Work?”

As long as the Creator is not revealed to us, we take the group as the defining factor and use it in place of the Creator. I enter the group and resolve that its opinion will apply to me as if the Creator were revealed.

Then I receive strength from the group, the power of authority over me. Therefore, I deliberately prepare myself for connection with the group in order to dissolve within it, so that it will begin to rule over me and give me a feeling of the greatness of the Creator.

I deliberately enter the group and position it in relation to myself so that the friends will overturn all my thoughts, all my desires, effectively giving me a new mind.

But this work does not end with a single act of closing my eyes and throwing myself into the group, and that is it. It is a meticulous process that continues in every moment. In this lies its difficulty.

Here, there must be a decision that comes from my side. This is called effort. It consists of going against the desire that I have and building this in full awareness, without closing my eyes. The entire success lies in this.

If a person succeeds methodically in allowing his “brain to be washed” regarding this abstract idea that he hates, he will see that the heavens clear up, and together with the growing difficulties he will increasingly enter concealment until he comes to revelation.

Thus, the effort lies in the free choice of the group, and this feels dreadful, no one wants it, but we must choose this each and every moment and use this choice in order to place the group so that it will “wash my brain” precisely with the idea that the Creator is great and must rule over me.

This cannot be done directly with the Creator because we would simply use our will to receive and would never be able to carry this out as we do with the group. In the group, I make efforts against my desire, override my nature, and am ready to annul myself, to lose myself within it.
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From the Daily Kabbalah Lesson 3/7/26, Rabash, “What Is, ‘There Is Nothing that Has No Place,’ in the Work?”

We exist in a special state, in a unique world, in which we do not understand what is happening to us. We do not know what will happen to us now or in a minute; we do not see any clear system of reward or punishment or cause and effect of our actions, thoughts, or physical deeds. We live in relative darkness, in emptiness.

Something happens, but we hardly know how and why. We only see the immediate consequences of our mechanical actions in the present moment, and we do not see above this level.

We do not know the consequences of our desires, of good or evil thoughts. Do the thoughts and desires of others affect me? Do I feel it or not? I do not know, it is unclear. In essence, we find ourselves existing in a space of near total darkness. And this darkness does not even bother us; we have grown accustomed to it.

A small child, we see does not understand what he is doing or what is happening to him. He runs, plays, and tugs at things; a child explores the world through some minimal level of contact with it.

And us? Fundamentally, we are also at a minimal level of contact with the world. Even at the physical level, we do not clearly know whether we interact with the world correctly or not. Only in our time, in this century, are we beginning to realize how our interaction with the world impacts the environment, ecology, climate, etc. But how our thoughts affect the world, the strongest measure of impact, we do not know.

In principle, if we trace the hierarchy of our physical interaction with the world from the lowest level, the human level, which follows the inanimate, vegetative, and animate levels, is, in essence, the level of thoughts, intentions, and a person’s inner attitude toward society or the world in which one exists.

And then it becomes completely unclear where reward, punishment, and consequences of our good or bad actions are to be found.

In general, this is a problem. We are like children running around a room, doing something without understanding its meaning or precise reaction. We say to the child: “Don’t do that!” but he does not understand why. We know, but he does not. And who can tell us what is allowed or not is also unclear.

Only now are we beginning to realize that there is one single higher force (call it nature, or the Creator) that governs everything because it is integrally connected to us, and we must take it into account. We see that everything in nature follows absolute laws that act upon us without asking us. And here arises a very serious system of relationships.

How can we behave toward the surrounding nature, the higher world, the upper force, if we exist within it yet remain utterly oblivious to its presence? Consequently, we, in our folly, inadvertently behave like small children; we imagine we are free to act as we please, only to find ourselves buffeted from all sides by a barrage of painful repercussions.

Yet we fail to give these consequences the attention they deserve, we do not recognize them as the outcome of our own shortcomings, nor do we perceive the direct causal link between our actions and nature’s response. We simply do not understand the underlying formula governing the proper interaction between ourselves and the natural world.

If we were able to perceive and understand this, then our egoism, our innate desire for a comfortable existence, would unerringly steer us in the right direction. But because this system of management remains concealed from us, we continue to behave like small children; whatever interests us at the moment, we immediately snatch to try, without paying attention to the consequences. And if there are consequences, we do not connect them with the cause. Here lies our ignorance of governance and all our life’s problems.

Of course, this is a miserable existence, but there is nothing to be done. The higher management and the clear connection between our actions and consequences is hidden from us to raise us to a level where we ourselves will perform the correct actions not by coercion, but because we will want to be in direct connection with the Creator and will want to be good and kind.

This is precisely what nature demands of us, the unreasoning beings that we are need to realize the reality we exist in and to act in accordance with this awareness.
[247697]
From a Kabbalah Lesson in Russian, 3/17/19

The essence of the assembly is for everyone to be in one unity and for all to seek but one purpose: to find the Creator. In every ten there is the Shechina [Divinity] (Maor VaShemesh. Parashat VaYechi).

When we gather in the ten, we must care about the Kli (vessel) in which the Creator is revealed and not about His revelation itself. Attaining the Creator consists of building a state within ourselves in which He is bound to be revealed, since He fills everything. All we need is the basis upon which He can manifest, nothing more.

For example, in the blackness of outer space there appears to be no light. But if you place some barrier there, you see that the entire space is flooded with light, because now the light has something to strike against, something from which to reflect. So it is in our state: we must ask for the creation of the Kli (vessel), not for the revelation of the Creator.

We must pay attention to this, because then we will be more precisely directed toward what is required of us, what depends on us, and what we must accomplish, and the Creator will be revealed immediately, automatically. This is a law of nature.

To the extent that we create suitable conditions for His revelation, the property of the Creator will manifest according to the law of equivalence of form. That is, if together with the friends I create a mutual property of bestowal, then by this we create the condition for the revelation of the Creator within us, between us

The essence of the assembly is for everyone to be in one unity and for all to seek but one purpose: to find the Creator. In every ten there is the Shechina [Divinity]. Clearly, if there are more than ten then there is more revelation of the Shechina…

“More” is incorrect. HaVaYaH includes no more than ten. It is simply divided into fractional, particular tens. By “increase” a numerical quantity is not meant, but the power of unity.

It is very important to know that any ten ascends upward only through ever-stronger unity. Our dream, our goal, is to be in a complete ten, one that truly consists of ten individuals, which constantly develops and thus rises higher and higher.
[252656]
From the International Kabbalah Convention 9/5/19, Moldova, Lesson 0

One can come to the recognition of evil only within a group, which serves as a spiritual laboratory, because it is there that you engage with your soul. The soul is perfect and whole, as it was in Adam HaRishon.

However, you see only a tiny part of it. That is, you see everything, but merely as a single point, and within this point lies the entire structure of the soul.

If you take the light and shine it into this point, then, instead of that point, you begin to perceive a distinct world, the world of your own soul, and you begin to live within it. Here everything depends on how much light you draw to illuminate all of your qualities.

It is said that if you attract the light with the help of the group, then your friends become representatives of all the other souls of Adam HaRishon. Then you draw light of great magnitude that is enriched by the other souls with its many nuances, that it shines upon you in accordance with all the sensations you have accumulated, and thereby brings you to an awareness of evil.

In short, everything depends on attracting the surrounding light. This is the ultimate destination.
[353157]
From the Daily Kabbalah Lesson 2/12/26, Rabash, “What Is Preparation for Reception of the Torah? – 1”

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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.