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Question: Is faith always the most important thing that a person must attain first?

Answer: It is not merely the most important thing. Faith is the only thing we must attain, and nothing else besides it. “The righteous will live by his faith.” Besides the screen and the reflected light, the light of Bina, in which the Ohr Hochma (the light of wisdom) is clothed, there is nothing else. Therefore, this is the only thing we should be concerned with.

What is the connection here with the holiday of Sukkot? After a person has passed through the period of the exodus from Egypt and received the Torah, through its light he sees himself as weak and contemptible in his original qualities, with which he was created.

In this way, he attains a full awareness of his soul, which is represented by Yom Kippur (the Day of Judgment), and approaches the stage of his correction called Sukkot. Sukkot is Schach (the covering of the Sukkah), and Schach is the screen and reflected light.

What does “Tzel” (shadow) mean? “In His shadow I sat, and I delighted…” To delight while sitting in the shade means to delight in bestowing upon the Creator, rather than in the Light that comes without being clothed in the shadow, that is, without being clothed in the light of Bina.

These are all symbols. In essence, we should see this in every commandment and in every matter: There is nothing besides the light, the Kli, and the screen between them; everything, in essence, comes down to one thing.

Sometimes, when we do not understand very well what is being discussed, we begin to enter into the details of a commandment. In general, such a major commandment as Sukkot, which is equal in importance to all the other commandments, is more or less clear, and all the actions involved in carrying it out can easily be imagined.

However, there are commandments that speak of particular corrections of the Kli during the Second Restriction (Tzimtzum Bet), of attaching the ascending AHP de Aliyah, when one makes a correction on Yesod rather than on Malchut, and so on. Here, the problem arises of how to accurately grasp all kinds of particular states. But in general, the essence of all spiritual actions, which are called commandments, is the correction of the screen. The size of the screen is called the measure of faith, and through faith one receives knowledge, the revelation of the divine.

The revelation of the Creator can also occur before faith appears, in order to give birth to it. This is called, “Know the Creator, your Almighty and serve Him.” We need the revelation of the Creator also because in this way the screen manifests within us and is built. If we ask the Creator to reveal Himself for this purpose, it happens, and a person, bowing before the Creator, submits to Him. This submission is our screen.
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From the Daily Kabbalah Lesson for the holiday of Sukkot, 9/26/26

On Yom Kippur, a confrontation takes place between the entire Kli (vessel), which is revealed in all its egoistic depth, and the light that must correct and fill this Kli.

Therefore, on Yom Kippur, a person does not eat, drink, or wash, has no marital relations, and does not anoint himself with oils, because oil symbolizes the light of Hochma, the body symbolizes the desire to receive, and the external reception of the light of Hochma symbolizes the process called Sikha—smearing or anointing. It is also forbidden to wear anything made of leather, because leather is considered a covering, an external garment, whereas at this time everything is exposed; there is not yet an external Kli.

A person has internal and external Kelim. The internal Kelim were formed in one during the Second Restriction (Tzimtzum Bet). These are the Kelim for the lights of Nefesh, Ruach, and Neshama. But for Haya and Yehida, for the light of Hochma, there are external Kelim, the Levush ve Heichal (garments and a house, walls).

We have three qualities that exist together within us: Shoresh, Neshama, and Guf (root, soul, and body). In addition, there is a garment over us and walls around us that we build as our own.

Garments and walls also exist in the material world because of the imperfection of our Kelim. If we were internally complete, we would not need clothing, as Adam HaRishon did not, nor walls, that is, any space in which a person resides.

These categories, these Kelim, would exist within us. But now we partially compensate for their absence through clothing and through a house. All this results from the defectiveness of our Kelim, from human imperfection. After correction, this gradually enters within a person, and he no longer needs either garments or a house.

The light that comes to us on Yom Kippur shows us how imperfect our Kli is; all its negative qualities are revealed within it.
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From the Daily Kabbalah Lesson 9/25/26, Sitrin Convention, Sukkot 2003

What does it mean that the Torah (from the word Horaah, instruction or method) is acquired? Everything is done only through light and vessels; there is nothing else. When one receives the light that can gradually correct the vessels, it is necessary that this light and the Kelim not simply exist as two things opposite one another, but that the light first enter the Kelim and impart its qualities to them.

This occurs after the upper light called Moses (from the word “Limshoch,” to draw, to pull egoism from below upward toward the light) descends. Moses embodies the aspiration of all a person’s qualities to be corrected and to attract the upper light to themselves. That is, after Moses draws this light to himself, since the soul initially possesses only a single quality, the point in the heart, the soul must undergo a shattering.

We know that every connection begins with the breaking of the Kelim (vessels). Subsequently the qualities of the light enter the qualities of the Kelim and establish a connection between them. Only afterward, through a different light, the light of correction, do the sparks of the light that fell into egoism during the shattering begin to align the ego with themselves and correct it.

Thus, the breaking of the Kelim must take place. Moses receives the Torah and descends with it from the mountain to the remaining qualities (the people) while they are making the golden calf. Moses symbolically breaks the tablets; that is, the light enters the vessel, and the breaking occurs.

The process of the breaking of the Kelim had already occurred in the world of Nekudim and with Adam HaRishon. Now the same thing is happening. It is one and the same process without which there would be no connection between the light and the Kelim. The light breaks these vessels.

This takes place on the 17^th of Tammuz. Moses breaks the tablets and the light enters the vessel. Then some time passes until the first of Elul, a new month, followed a month later, after the new moon, by the New Year (Rosh Hashanah).

This means that Moses again ascends Mount Sinai and receives the second tablets. In other words, the light within the vessel is processed again, and it again becomes possible to rise and ask for the light of correction. When the light of correction descends upon a person, they begin to see themselves within this light.

Once again, just as the first time, Moses remains in contact with the light for 40 days, at the level of Bina. Then he descends, meaning that the light begins to pass through to all the remaining qualities, to the entire people.

The descent of the light to Malchut and their complete opposition is celebrated among us as Yom Kippur. Through the shattering of the soul, a person begins to understand that they do not have a single good quality, and that everything must be corrected. But they learn this because within every egoistic quality of the soul there are already sparks of light that fell during the breaking when the light first entered. Now a second light shines, the light of correction, akin to the second tablets.

There is a difference between the first and second tablets, just like there is a difference between the First Temple and the Second Temple. Here, another light descends, the light of correction. It no longer needs to break the vessels, enter them, and mix with them. Instead, it must shine from afar and gradually correct the vessel. It possesses different qualities.
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From the Daily Kabbalah Lesson 9/25/26, Sitrin Convention, Sukkot 2003

Talks about the Steps of the Ladder, Part 248

Why Is It Said That We Should Ask for the Revelation of the Creator, and That Through This the Recognition of Evil Will Come?

It is constantly said that we should ask for the revelation of the Creator, for the importance of the Creator, for the greatness of the Lord, and that from this the recognition of evil will come. But when we are immersed in evil, we cannot ask from within it for the greatness and importance of the Creator. We are incapable of doing so because we are immersed in evil. We can emerge from this evil if we look at it from the outside and recognize it as evil in relation to the Creator. The more we emerge from the evil, the more we can recognize how opposite that evil is to the Creator. How do we emerge from the evil? By bringing our “I” closer to the Creator while our body remains where it is.

We begin to see how far we are from the Creator when we rise above the body toward the Creator, from the point of the “I,” the point of awareness. It is as though a certain point emerges from within us, from our body and from this pain, a point called “the point of our awareness,” and it draws closer to the Creator. As it draws closer to the Creator, it can already observe the body and see how far it is from the Creator, according to the extent that it feels the body’s distance from Him. It cannot measure how far away the Creator is. It can only measure how far the body is from the place from which that point emerged.

Question: Were there Kabbalists who violated the rule against touching the secrets of the Torah prematurely, before they had completed their own corrections?

Answer: I do not want to go into this because we are not yet capable of discussing such topics. Questions will immediately arise: “How did they do it? For what reason? Why did the Creator allow this? Where was the general and individual governance? Was it a mistake or to the contrary?” There are many stories, and it is not for us from our degree to analyze them.

Why do we go above reason in order to ascend from degree to degree? Because the mind of the higher degree is literally opposite to my mind. I am simply incapable of discussing such degrees. We can only, so to speak, console ourselves with the formulations, and make some understanding in order to continue on the path.

In the same way, children are told fairy tales and fables so that they will grow. And when they become adults, they see that everything is somewhat different. However, they cannot yet grasp with their minds the full complexity of human relationships and world processes, and that is why they are presented with these things in a simple form corresponding to their understanding, and thanks to this they grow.

It is the same for us. It is impossible to take such questions seriously. It is good that they exist, but we must understand that every question is a Hisaron, the fulfillment of which can be seen not at our degree, but many degrees higher. Therefore, the question is different: how can a Hisaron (lack) arise in me, the fulfillment of which lies, say, ten degrees higher? What does its present revelation mean?

Actually, this is not even a question, because from this I must derive the understanding that I actually need to possess a yearning to reach the highest degree—even if an unconscious need.

I will put it differently. There must be a Hisaron, a need for a state of infinity within the limits of my current level, but a need for the state of infinity. Because at every degree it is precisely infinity that is revealed, only to a different extent, first a little, then a little more, then even more.

It is perfectly normal that I have questions about the highest degree because I must strive for infinity. In essence, I am already in it now, but only a very, very small measure of infinity is revealed to me, although it is revealed in every detail. In every detail, but in a very, very limited way. Limited, but equally present in all those details.

And if the smallest degree of infinity is revealed to me, then it will be revealed in all the details that exist in infinity. However, in my eyes it will appear so unclear that it will seem very small, very vague, but infinite to me.

Therefore questions will arise throughout the entire path up to the final goal, even at the smallest degree.
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From the Daily Kabbalah Lesson 8/16/26, Rabash, “What Is, ‘Return, O Israel, Unto the Lord Your God,’ in the Work?”

You cannot make happiness out of unhappiness. From unhappiness, you should only understand that you need to attain happiness.

Question: So, are you saying that all that is required of us is simply the effort to attain happiness?

Answer: Yes!

Question: Just the effort? To build this state of happiness and try to attain it?

Answer: Yes.

Question: I have a somewhat cautious question. The utopians once aspired to this. What is the difference between what you are proposing and what those utopians proposed? The City of the Sun, for example?

Answer: The utopians did not base their ideas on nature, the real nature in which we exist.

Question: What do you mean by nature?

Answer: The egoism in which we exist. They believed that you could simply take it and raise it, want to change it, and make this happen.

Question: Just take a person and place him in the City of the Sun?

Answer: But you have to actually create that City of the Sun yourself! It does not just grow out of our fantasies.

Question: And when you say that we need to imagine happiness, what stages do we need to go through to do this?

Answer: I mean that, standing on the foundation of all the suffering that exists, relying on it, we must realize that the only way to create something opposite to it is to change our relationships with one another. Therefore, we need to take care of our education: personal, social, group, and family, education at every level.

Question: Is this what you call “building a happy society”?

Answer: Of course. It depends solely on people’s attitude toward one another, and on nothing else.

Comment: Stones, technologies—all of that…

My Response: No, none of those matter.

Question: To sum it up, you are saying that if I am currently suffering, in pain, and at a dead end, then in order to get out of it, I need to picture, to imagine…?

Answer: The opposite state. The cause of suffering lies in my own “self,” in the fact that we are opposite to one another, that we hate, that we do not love, repel one another, and seek to profit from one another. If we want happiness, we must free ourselves from personal self-interest and, instead, raise the interest of society as a whole.

Comment: So I should wish happiness for another person, and then I myself…

Answer: For everyone!

Comment: Even for everyone. And then it will, as it were, return to me as the same happiness.

My Response: Yes. I myself will exist within all of this.
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From KabTV’s “News with Dr. Michael Laitman,” 7/30/26

Question: It is written that a person should sell everything he owns and marry a daughter of a sage. Why must one marry the daughter of a wise man?

Answer: The “wise man” or “sage” is the Creator. One who studies His wisdom is called a “disciple of the sage.” The vessel, the desire for this, is called the “daughter of the wise disciple.”

We have a desire to receive. In its corrected sate it is called “male” and “woman” in the uncorrected form. There are various designations, but by marrying the daughter of a wise disciple, i.e., acquiring the desire to receive and correcting it into an intention for the sake of giving, in an effort to become a disciple of the wise, with the help of this desire, a person comes to work for the Creator, to become like the Creator.

Question: What is this special Kli of a wise disciples daughter? After all, every vessel is a desire to receive.

Answer: Indeed, in the end, all desires will turn into proper vessels to the degree they are corrected. However, this is not yet so during the process of correction. During the process of correction, there are many desires that a person must concea; one should not to work with all them, but rather filter out the few that can be brought to an intention for the sake of bestowal, to work for the Creator.

Question: When does it start? Once people come to “religion,” that is, to the right intention?

Answer: Before a person became “religious,” a material desire to receive already formed within them. What I mean is that before a person began to correct himself, he was already walking in the middle line (Daat, Tifferet, and Yesod), yet his desire to receive was aimed at himself with the intention to receive. When he starts working for the sake of givinbestowing, he brings everything in line with this intention and screen, which is called becoming “religious.”

Then a different kind of work begins: a person filters out his desires, selecting the right ones he can work with. Some desires are impossible to work with at all; for example, the stony heart (Lev Ha Even), the prohibitive commandments speak about it.

A person takes the desires he can work with, according to the extent and form it is possible and how they can be combined, and begins to refocus them on the intention for the sake of giving. This is how he builds his middle line.
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From the Daily Kabbalah Lesson 8/12/26, Rabash, “One Should Always Sell Everything He Has and Marry a Wise Disciple’s Daughter”

Question: Why did a person have more strength for giving before they came to “religion,” that is, before they acquired the right intention?

Answer: When the desire to receive is revealed to a person in the ordinary way, as it happens with everyone, the person sees that in one part of this desire they can receive, and in another part give.

In some cases, I derive pleasure from giving, and in others from receiving. In each person, these qualities are mixed in their own way; based on these we can tell whether a person is good or bad, whether their actions are wonderful or repulsive. However, all of a person’s desires, both giving and receiving, are directed toward their own benefit.

When a person begins to compare themselves with the true properties of bestowing, which are devoid of any intention for self-benefit, they evaluate everything very differently. Then, both acts of receiving and giving appear to one as essentially the same from the start, for they all serve the single intention: to receive. Consequently, they are all flawed. The person sees a twofold evil in themselves.

First, he previously thought receiving was normal and natural; now he realizes it is bad. Secondly, in the past, when he gave, he thought he was performing good deeds, he had motivation and a sense of self-importance; he felt like a worthy human being.

Indeed, we derive pleasure from giving; it boosts our self‑esteem, feeds our pride, and so on. Even the lowest, most terrible person experiences such feelings; it seems to them that they are giving up something for the sake of others. Now, however, he sees that what he deemed to be to his merit—acts of giving or expressions of his own humanity, was also for the sake of receiving something in return. Thus, a person becomes a villain twice over in their own eyes.

They feel that all their actions are bad, awful, and the urge to give something to someone feels even worse, which plunges a person into despair. Furthermore, beyond the all-encompassing intention to receive, even stronger desires are revealed to them. The person suddenly realizes they do not care about anything: let their children perish, let the whole world disappear, it makes no difference. Their ego is so locked within itself that it takes nothing outside the boundaries of his own body into account.

Then the desire to receive presents an even grimmer picture: they do not care about anything outside themself nor about what will happen a moment later. Let me perish in a second, I am alive until the next second and that is enough. The desire to receive focuses so intensely on this particular point—the present moment and only within itself—that this point becomes its absolute limit. A limit in both time and space.

Therefore, we reveal not how great our desire to receive is, but the extent to which it is locked within itself. It is endlessly absorbed in itself,indifferent to everything else! It is immense precisely because of this terrible quality of inwardly directed self‑sufficiency.

Then a person finds themselves in a state where they do not know how to escape this condition. They feel very bad. If they had simply acknowledged this within themselves without the accompanying realization of its nature, they would not feel anything negative; they would accept that is just how I am. We see that many people in the world commit terrible things, and they even feel better than those who seem to be doing good.

The problem is that when a person is about to “return to religion,” i.e., to acquire a middle line, to work in Daat, Tiferet, and Yesod, they see themselves as bad in relation to the surrounding light. They become split, experiencing a terrible feeling from comparing themselves to the standard, to the properties of the surrounding light. They simply go crazy; such moments are so intense. This is the beginning of the recognition of evil.
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From the Daily Kabbalah Lesson 8/12/26, Rabash, “One Should Always Sell Everything He Has and Marry a Wise Disciple’s Daughter”

Talks about the Steps of the Ladder, Part 247

Why Is It Said That We Should Ask for the Revelation of the Creator, and That Through This the Recognition of Evil Will Come?

Comment: We say that the group is the most significant factor that drives a person forward.

My Response: The group gives a person an understanding of many different things, both positive and negative. Perhaps you are asking whether I can buy friends with money.

Let us say that I am a rich and have a lot of money. Then I can buy ten, or even better, a million people who will constantly tell me about the importance of the goal.

Will this work or not? Yes, it will. After all, right now I am in my desire to receive, in a state of animalistic urgency, and that is what gets impressed by what it hears and sees. If I could buy a million people with money, people who would tell me about the importance of working for the Creator, and perform in front of me as if they were one with the Creator, and so on…

That is, I direct a grand production, and I immerse myself in the action. And even though I myself paid for it and gave the order to act, and I know that all the actors are acting for the sake of earning money (the desire to receive), nevertheless, a minute later I am already under their influence. They give me strength, impressions, and elevation, and I advance and gain spiritual value. And they receive their salary.

This is because I must be under their influence, based on my desire to receive. And there is nothing wrong with this desire. It receives from this impression. This is exactly what we demand from the group. Otherwise, I will need a different kind of society, people like Rabbi Shimon, Baal HaSulam, and others like them.

And here they say: “No, be in a group with ordinary people just like you, people who just want to move toward their goal, and make efforts in the game together.”
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From the Daily Kabbalah Lesson 7/24/26, Rabash, “What ‘Israel Do the Creator’s Will’ Means in the Work”

Question: What does it meant when it is written about the notion of sin?

Answer: Sin or transgression is when a person uses his desire to receive in order to receive. A person is given some pleasure, but cannot overcome it. It could be a pleasure in something that is a transgression, and yielding to it.

So, it is written, “He committed a transgression and repeated it, it became something permitted to him.” What does “permitted” mean? It means the person has already descended to this degree where this sin is, and he is there.

This could happen not only toward the Mitzvot of “You shall not do,” but also towards the Mitzvot that “You shall do.” Let’s say you are in a state where you put on the Tefillin every day, and one day you receive a state of such laziness and indifference, such a descent that you cannot put Tefillin on. So, you do not do it one day. The second day you also do not do it. Then you have descended to the degree in which you are under the pleasure of the rest, where you are resting from not doing this work.

This could happen towards animalistic, beastly pleasures that are in this world. It can also be unrelated to pleasures, but rather as a result of laziness. Meaning, both, towards doing, where you should do and should benefit and also in relation to “do not do” and you will benefit.

Meaning, either you deter from good deeds, or you are going to go and do bad deeds. Both of them lead a person to descent if he does not overcome them.

If it happened for the first time, it is not necessarily considered that you committed a transgression, because the first time this obstacle comes from above. This is what happened to Adam when he first tasted the forbidden fruit from the Tree of Knowledge, and then a second time. We need to learn this example.

The first time, you are played with, and what needs to be done upon you from above is done. But the second time, what is demanded of you is preparation and ability to face the given situation and to balance your mind (Mocha) and heart (Liba).
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From the Daily Kabbalah Lesson 8/4/26, Rabash, “The Klipa [Shell/Peel] that Precedes the Fruit”

Question: A person goes through various states where he is literally consumed by desires. Can this be controlled?

Answer: Who talks about controlling anything? How many times have I reiterated that you have no control over anything except one thing: accelerating your development, following the principle of “do whatever is in your power to do!”

Do you see what the Kabbalists advise? “You are foolish; you do not see or understand anything, so do everything faster.” That is all. The great, rich science of Kabbalah and the wise Kabbalists who see from one end of the world to the other, what do they advise you to do?

Question: How is this acceleration expressed? In my attitude or in my physical actions?

Answer: No, this is the wrong question. Perhaps it is more correct to ask: “What am I achieving through my thoughtless actions, with no understanding or awareness? Who can really rely on their own reason? What does it mean to ‘Do everything in your power?’”

At every moment, as far as your current awareness and understanding of what needs to be done for your development based on the Kabbalists’ advice, act accordingly. That is all. That is how it works.

Question: Let us say I am sitting at a set table; I want to make a restriction not to receive for myself, but to give to the Creator. But to calm myself down, I use an even greater egoism. So how can I find peace?

Answer: You are saying the following: “I am sitting at the table, I want to eat and I am suffering. To avoid suffering, I am already using egoism not for the sake of getting pleasure, but a stronger egoism: the desire to stop suffering. That is, I use greater egoism.” That is correct. Stage Bet (2) is more egoistic than stage Aleph (1), with greater Aviut. You are right.

So, you have calmed yourself down from the perspective of the desire to receive by feeling the Creator. If you had another opportunity to calm yourself down, you would never have reached stage Dalet.

All development comes from the development of the desire to receive. Naturally, out of a desire to calm down, it discovers that the Creator is there within itself. I do not have enough words. This is a rather subtle question. How do the light and Kli interact? How do they become really close partners?
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From the Daily Kabbalah Lesson 8/27/26, Rabash, “What Is the Work of Man, in the Work that Is Attributed to the Creator?”

Question: I do not have a button I can press to start this process. I must go through all the stages you described. When I examine myself and see that everything I do is not for bestowal but for my own sake, what comes next? Awareness of evil does not arise through the intellect.

Answer: The practical awareness of evil, that is, awareness of whether one’s intention is aimed at receiving or at bestowal—arises mainly through efforts in the group, study, and dissemination. The more a person invests in these activities while simultaneously wanting to perceive his intention, the more clearly one begins to see it thanks to those efforts. Without such an investment, one would have no way to recognize one’s intention.

After the shattering of the Kelim, fragments of the shattered screens remained within us. We need to feel them. How is this possible?

Once there was a screen opposite the light, and the screen and the light were equal. Now the screen and the light are opposites. I must feel this opposition so that it will push me to replace the shattered screen with a corrected one.

How can this be done? I must perform actions that I would carry out using with corrected screens. These actions are study, work in the group, and dissemination. We have no other actions at our disposal that are connected with the screen. I am not speaking about eating more, drinking more, or receiving more pleasures. We still have many stages to pass before reaching those matters; those are actions of reception.

The actions of bestowal that can be connected with screens of bestowal are study, interaction in the group, and dissemination. If, while performing these actions, I think about my attitude toward myself, my friends, or the Creator, I immediately see how far I am from bestowal.

With other actions, I quickly fall into an illusion and can somehow justify myself. But with these actions, I cannot. That is why the sages advise us to act. Otherwise, I too might sit in a corner like some great Kabbalist, going nowhere and doing nothing (although, in reality, they all worked, but let’s suppose otherwise) and perform the Yihudim (“unifications”) associated with Kabbalists.

Yihudim means that, through the screen, a person connects himself with the upper light. Therefore, in this world, only these actions remain for us to perform. I must make sure that every day includes study, dissemination, and work in the group, while simultaneously focusing on the intention, the purpose, behind everything I do.

It is said that even if my desire to draw closer to the Creator through this actions stems from wanting my own well-being, yet I still remember the Creator and recognize that I do not think about Him very much, this constitutes the state known as Lo Lishma. From this state, I grow and draw closer to the goal.
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From the Daily Kabbalah Lesson on 9/8/26, Rabash, Article 40, 1989 “What Is, “Every Day They Will Be as New in Your Eyes,” in the Work?”

Comment: Rabash writes a lot about the different states a person goes through.

My Response: When you read or listen to articles, or read my books, you cannot determine how it will affect you; you cannot determine the direction of your thoughts. And why would you? You just have to accept it, listen to it, pass it through yourself like through a grinder, and that is it. It enters through your ears, but what it does there is not important. It does not matter at all! It is not your job to determine how this should work.

This is exactly what I was asked online: “How does one attain a particular property?”

I wrote: “How can a person determine which property they should attain? How do you know you are meant to reach? Maybe it will be your turn to come to this only in a year? In the meantime, you have to go through other things. Do you know your soul’s structure? Do you know what you should be thinking right now? You are charged with only “What is in your power to do, do it.” You attract the light onto yourself; it acts on your structure.

Chemists know that a large molecule has billions of parts, and they are all interconnected. In the spiritual molecule, everyone is connected to everyone. In material life, this presents a problem. However, in the material world, we want to simplify everything. But each has its own character within the same structure: one is bigger, the other is smaller, and the connections between things change.

The structure is the same, but each part has different mass, and each connects to the others in its own way. It is like us all having the same skeleton, but the difference is between the inner parts, inside the bones.

So how can I, in such a complex system where I do not feel or know, or can barely hear anything at first, determine what is more or less corrected in me? What nonesense!

So, what can I do? I can only bring a powerful light, and the more it shines on this large molecule, the more it will develop. I can only increase this light’s glow with the help of science of Kabbalah. That is it! There is nothing else we can do here. We can only intensify the light shining on the structure of the soul. Adding a bit more and more effort.

You start thinking and comparing things because you work with your head and your heart. But your work is already the result of how the surrounding light has affected you and prepared your head and heart for work. There is no way for you to have done it first.

But if you want the light to do something faster next time, by all means. This acceleration may not be so pleasant: falling, flying off, getting up. But you cannot escape this; you can only accelerate your development. When you act in this development, your attitude toward it brings you a different sense of development. That is, even bad things seem good to you. You perceive them as such because they appear to your senses in a good way.
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From the Daily Kabbalah Lesson 8/10/26, Rabash, “What Is the Gift that a Person Asks of the Creator?”

Comment: When a person reaches the awareness of evil at a certain degree, they do not want the next degree. They want to correct the one.

My Response: At first, a person simply does not want to remain where they are. They see that their state is very bad and want only one thing: to get out of it. Therefore, they ask the Creator, “Do something, anything; it does not matter what!”

He does not need the Torah or a reward, nothing. For the moment, he feels only that he is suffering. He curses Kabbalah, Bnei Baruch, and the day he arrived here; but this is a brief stage that passes in an instant.

Then he nevertheless begins comparing his state with a higher degree and understands that it is worthwhile to strive for something better. His egoism begins working again: “All right, this is evil now, but something better exists. Let’s acquire that.” Egoism continually grows, and this helps a person move from one degree to the next. Thus, the more egoism grows, the more it digs its own grave.

The receiving desire in a seed is smaller than in a sprout. There are two opposing forces here. What helps you escape evil when you feel that egoism is evil? Stronger egoism.

All these processes are above our reason. It is no coincidence that it is written “The Creator places a person’s hand on the good fate and says: ‘Choose good.’” Just make a little effort. The answers to the remaining questions will become clear along the way. I promise you.
[361710]
From the Daily Kabbalah Lesson 8/30/26, Rabash, “What Is, ‘He Who Is Without Sons,’ in the Work?”

Talks about the Steps of the Ladder, Part 246

What Is the Difference Between Feeling Evil and Recognizing Evil?

It has already been mentioned here how to escape evil, from a bad feeling to a good feeling. We should ask the Creator not to give us evil, but the recognition of evil. What is the difference between the two? They are completely different. In one case, we feel that the Creator is striking us for no reason, and we feel bad due to that. In the other case, we understand intellectually, through reason and understanding, that these blows are not directed at us, because we already identify with a different point. Instead, they are directed at those qualities within us that are opposite to the Creator’s qualities.

When we feel bad because of the blows we have received, we are like a child who has experienced something unpleasant, for example, we did not receive a piece of candy (a blow is not necessarily a physical blow), and we identify with that feeling of evil. We are inside the evil. In Kabbalah, it is said that if we feel evil, we should escape that feeling. We should emerge from that evil and observe it from the outside, from a distant point, which is called “performing a restriction.” That is, the “I” that feels and the “evil” that is felt are two separate and opposing things. And from whom do we receive the evil? From the Creator.

In other words, we place our “I” outside both the Creator and the body that feels evil, and this is called “recognition of evil.” Otherwise, we do not recognize the evil, we merely feel it. Kabbalists emphasize strongly that this is called “recognition of evil,” not the feeling of evil. Also, when we look at that evil from the outside, we already understand why we feel that way, for what purpose it came to us, and what we must do with it. Then the recognition of evil truly brings us to correction. Therefore, when we are in the recognition of evil, we seemingly ask to recognize it even more deeply in order to receive the strength to emerge from it and to ask for corrections. We do not ask to feel more evil. We ask to recognize more of the evil.

It is possible that evil brings with it a pleasant sensation. A person who enjoys smoking, for example, continues to smoke and enjoy it, yet at the same time would like to develop a hatred for smoking. How does one come to recognize the evil in smoking, which gives him pleasure? Gradually, he begins to feel that smoking is bad for him. He coughs, and his health deteriorates. He gains a deeper and deeper view on how harmful it is, until smoking becomes so bad that he fears it, becomes fed up with it, and is ready to escape from it. The recognition of evil is not the feeling of evil. They are two completely different things.

“The feeling of evil” is what an animal feels. “The recognition of evil” is already spiritual work performed by a human being. We begin to discern that something is evil and understand in relation to what it is evil, in relation to advancement, to drawing closer to the Creator. It is not for nothing that we feel the blow but do not know who is giving it to us. We realize that through this blow, the Creator shows us the quality that prevents us from connecting with Him and adhering to Him. It is not evil because we feel pain, but because the quality in which we feel the pain distances us from the Creator. The recognition of evil is the recognition of our distance from the Creator, not the sensation of suffering in a particular bodily organ.

Question: How can I prepare myself for the next degree?

Answer: You can prepare yourself for the next degree only through complete agreement to be raised from above. You say, “I must become that way.” But how can you arrive at such a desire? How can you want it?

For this, you must reach the awareness of evil and understand that your present state is the worst possible in comparison with the next degree. The next degree is goodness, while you are entirely evil. Otherwise, you will not want to get rid of your present state. Turn your thoughts in the opposite direction, and you will see where you must begin now.

Comment: But I do not feel that the next degree is good.

My Response: You will sense the next degree through the surrounding light that will shine upon you. You will experience something like vibrations coming from it, and that will be enough to become aware of the evil. I am speaking about our state in the material world, that is, below the Machsom (barrier).

Above the Machsom, everything happens differently. There, the upper one lowers His NHY toward you, gives you various examples, and shows you how to act. You are told in advance what to do and are prepared for it.

In any case, you will still have to make a great effort. But don’t worry; you are never abandoned, and there is always a desire to help you in any good intention. And if your desire is not yet sufficiently good, it is corrected so that it becomes better.
[361706]
From the Daily Kabbalah Lesson 8/30/26, Rabash, “What Is, “He Who Is Without Sons,” in the Work?”

Prayer is a desire, Hisaron, that is already present in a person. This desire has already been analyzed, it is ready to receive fulfillment, an answer. And the effort is in attaining such a desire. The desire itself, the prayer itself, is secondary. The whole essence is in the work beforehand.

Question: Is prayer my deepest intention? Is it about what I am looking for?

Answer: You do not know what you are looking for. You have what we call a “spiritual gene”: a chain of Reshimot (reminiscences or spiritual records) that resides in you because your soul has descended from above to its present low, corrupted state. All the degrees that it passes through are now present within it, but only in the form of Reshimot, in the form of information about each degree.

You can acquire this degree if to this information you add the strength for the conquest of the degree. The force with which the attainment of the degree takes place is called a screen or an intention for the sake of bestowal.

Our work consists of using various actions to reveal the next Reshimo. If I have realized it and continue onward, then the next Reshimo is revealed, a higher one, then an even higher one, and another. And in this way I return to the place from where the soul descended.

I cannot foresee the next desire that will arise when I reveal the next Reshimo: what I will look then, what my thoughts, my desires will be, who I will become. It is simply foolish to imagine now the state I am not in yet. On what basis would I do so?

We see that all the states we go through are such that it is impossible to even guess what the next one will be like. Therefore, I should not think about future desires, future thoughts. It is not without reason that it is written regarding spiritual work: “As an ox to the burden and a donkey to the load.” It is exactly in this most primitive form that I want to come to something greater. But what is something greater? If I begin to imagine something myself, it is already wrong.
[360829]
From the Daily Kabbalah Lesson 8/24/26, Rabash, “Who Testifies to a Person”

Question: What does preparation for sensing the difference between the Creator and me entail?

Answer: The preparation consists only in acquiring the desire to know Him. When a person wants to get to know the Creator and begins to do so, one sees that the Creator is the opposite to them.

A person cannot prepare themselves to know the Creator on their own, since they do not know exactly what constitutes opposite and what does not. They want to reveal the point in the heart (something higher) and so they begin to strive to understand, know, and reveal Him or the higher reality.

It does not matter what we call or define this higher entity. We are still confused, and it seems to us that everything we talk about are different concepts. We think that the spiritual world, the Creator, the worlds, and the higher reality are different concepts and not the same thing.

In fact, it is not like that. Everything that a person reveals is the Creator. The connection of a person with the Creator is called worlds or levels. It is like between people: today we are close to each other; tomorrow the opposite is true. Today one asks, the other answers; tomorrow everything changes. The connection is what is called worlds.

The sensation of the Creator within creation is constantly changing. Left line, right line, middle line, influences, Reshimot, awakening from above, there are many reasons for the change of sensations.

Our sensations are constantly rocking us. If it were not for the internal Reshimot, which are influenced by the external light, setting everything in motion, we would not change.

We cannot change by ourselves. The Kli cannot move by itself. The lights, that is, the Reshimot, set the Kelim in motion.
[361676]
From the Daily Kabbalah Lesson 9/2/26, Rabash, “What Is ‘The Concealed Things Belong to the Lord, and the Revealed Things Belong to Us,’ in the Work?”

Question: Must I personally experience that there is evil in me? Is it mandatory? Is it impossible to skip this stage?

Answer: No, it is impossible to slip past this. Nature will rake us over and tear our living flesh. There is nothing we can do about this. It won’t help us to simply agree, as if we agree are trained dogs ready to sit up and beg.

Because here we must realize the entire depth of our nature, our terrible, egoistic nature, and acknowledge it, and even voluntarily, without pressure from nature, want to change ourselves.

In other words, it must be a transformation. Even though it will occur under the influence of external suffering, we must realize this inwardly, within our minds, in our inner qualities. We must ask nature to change us.

Question: But is it still possible to avoid reaching that point? You started very harshly: “Man must go through this.”

Answer: The more I get to know people, the more I love animals.

Question: So, you see, man is so stiff-necked, right?

Answer: Worse than all.

Question: Man is the worst of all. He won’t do it on his own?

Answer: No, he won’t do it on his own, he cannot do it. The system is designed that way… The only question is why does nature drive us into such a trap? It is because one can realize the deficiency of one’s nature relatively easily and draw conclusions from it.

And practically everyone will agree with this: from terrible villains, murderers, and so on, to normal people. Everyone will agree that our nature is cruel, that we cannot in any way get along with each other.

What, then, can we do? “Let us be good!”

No, we cannot! Systematic Kabbalistic education is needed that will explain how to draw the good forces of nature upon us. And these good forces will gradually change us over many years.

Question: So your conclusion is this: we cannot change ourselves; we can only draw the positive forces of nature upon ourselves, and they will change us. Is this unequivocal?

Answer: By ourselves we certainly cannot. Nature can, but depending on how much we are able to attract it to ourselves, to implore it to change us.

Comment: I would like to end this topic a little more optimistically.

My Response: There is a happy ending, but one cannot skip straight to it.

But what can we do? We can view what is happening realistically and try, nevertheless, again and again, through small increments, small injections, try to add to human consciousness with a level of suprahuman awareness.

Comment: This is your constant nudging in this direction, in the good sense. You are nudging, nudging.

My Response: There is nothing else.

Question: Do you want to drip this message into humanity so that it understands that there is no other path?

Answer: Yes. This will take root. But it requires a great deal of time and effort.
[361269]
From KabTV’s “News with Dr. Michael Laitman,” 9/3/26

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

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Entre para curtir, salvar e inscrever-se para vídeos

Publicações
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.