Publications

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.
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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.
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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.
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From the Daily Kabbalah Lesson 2/12/26, Rabash, “What Is Preparation for Reception of the Torah? – 1”

What is advancement? It is the attainment of the Creator’s degree, and it is not without reason is it called revelation. We must not merely receive an impression, not merely enjoy, but we must discover His degree, which we reveal gradually until we fully reach His state.

There is no path of suffering in advancement. The path of suffering consists of those states in which I still do not wish to advance, have not found the strength to move forward, and have not realized the group as the only place where I have free choice in order to advance correctly. Thus, I remain in suffering.

These sufferings gradually accumulate until they compel me to seek a way out of them. And when I search, I find this path. Then I agree to enter a group that will obligate me to advance, and I am even ready to pay for it, because otherwise I will again feel suffering.

This process continues until I begin to understand that the problem is not the suffering itself, until I desire to have my own inner aspiration, and that will become my suffering, rather than the animal suffering from blows received. Accordingly, I will work to transform the group so that it ensures my advancement, not from fear of blows, but because the goal is great.

In other words, I cannot advance by means of suffering. Each time, suffering is given only to compel me to change my state. If I am not capable of doing so on my own, then from that point onward I can begin to think, examine, and invest my efforts in the group so that it will awaken me. Then I replace the quality of suffering myself and rise from degree to degree. If I do not do this, suffering comes as though on its own. That is the only difference.

Therefore, free choice lies in choosing the group, in choosing the force that will come to me instead of blows and which will reveal to me how I must change.

Either blows will force me to change or the group will. Through the group, it happens faster, more successfully, and without suffering. Baal HaSulam explains that in this case we gain twice: I shorten the time, and by striving in every state to resemble the Creator, I already feel that I am in some connection with Him, similar to Him.

In every state, I am to some extent in final correction. But this is only if the group provides me with awareness of the necessity to advance toward attaining the Creator’s status. If it does not provide this, I remain in suffering and will never know on my own how to emerge from it or how to change myself.

Each time I wish to use the group for advancement, I will discover within it possibilities and forces, and readiness to receive bestowal from me and to give me the greatness of the Creator in return. Then the state I feel will resemble final correction to some degree. The group will give me an “awakening from above,” an awakening that comes from outside me, which I lack.
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From the Daily Kabbalah Lesson 2/25/26, Rabash, “What Does It Mean that the Creation of the World Was by Largess?”

Question: Why is the goal hidden?

Answer: “I want to come to the Creator.” Let us say I have some kind of desire of this kind. What this desire is, I do not know. What I should do, I do not know. Who is the Creator? What does it mean to “come to Him”? How can I understand that it is I who comes to Him? If I do not know what state I am going to be in, and what exactly will happen to me, then I am just saying the words. Do I know what they mean?

I imagine now that it is good, like a child who thinks it is good to be, say, a policeman: “The policeman is big; he has a gun.” I will also think that it is good to be in union with the Creator. I do not know what properties He has or what is the similarity of form. If I am the same, what will I be? How is He? And Who Is He? Nothing is clear.

But if I initially approach this idea with the help of a group, then I already find out some detail in it. That is, merging with the Creator becomes clearer to me, and to this extent I comprehend Him. Let us say that I comprehended a hundredth part.

Now some kind of obstacle comes again, and again I perform some actions in the group with the same thought of coming to the Creator. After all, initially “Israel, the Creator and the Torah are one.” And again, I am making a clarification.

So I performed my actions in a group, teamed up with my friends, and I gained strength from them because loving my friends should lead me to love the Creator, and again it became clearer to me what “love the Creator” means because I was engaged in fulfilling the commandment “love your neighbor.” As a result, the totality of fulfilling this commandment leads me to fulfill the commandment “love the Creator.” I am building a Kli.

“Love thy neighbor” is the construction of a vessel of 613 parts. Let us put it this way: I am gluing together all the parts of a common Adam HaRishon (The First Man), like pieces of a broken clay vessel, and the glue between them is precisely the fulfillment of the commandment “love your neighbor as yourself.” In this way, I build a Kli.

And what is revealed inside the Kli is already “love the Creator.” When the Creator fills the vessel, He makes me feel exactly this way. Thus one thing becomes the cause of the other.
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From the Daily Kabbalah Lesson 2/18/26, Rabash, “According to What Is Explained Concerning ‘Love Thy Friend as Thyself’”

The wisdom of Kabbalah is a method for uniting people. It teaches that first and foremost a person must correct themselves, and then everything they do will be for the benefit of others.

If we try to unite according to our natural inner impulses without correcting ourselves first, conflicts and problems begin to arise.

The wisdom of Kabbalah explains how to unite correctly. That is why it is so important for us, especially in our time, when families are breaking apart, friendships are dissolving, and people increasingly strive to live alone. When they do unite, it is often for egoistic reasons, which eventually lead to explosions of conflict and divorce.

Egoism has grown so much that we now need to learn the method of true connection. Psychologists and sociologists cannot fully explain why this is happening. Recently, however, they have begun to conclude that this is a global trend throughout the world, and they find themselves confused by it.

The wisdom of Kabbalah must reveal itself in the modern world as a method of positive and benevolent unity. It is needed wherever humanity discovers its inability to unite in a good way and begins to break connections.

As a result, we see divorces in families, quarrels among children, severe fights in schools, conflicts between parents and children, and tensions in the workplace between employers and employees.

Conflicts occur everywhere: between countries, in international politics, within every state, and between political parties. Within any nation there is a clash of many contradictory opinions, movements, and factions.

Soon we will feel completely disconnected, torn apart, and distant from one another. The fragmentation will reach such proportions that a person will feel so many conflicting desires even within themselves that they will become confused and will lose inner peace and balance.

Humanity will feel complete despair and helplessness, and this crisis is gradually developing step by step. In some countries it appears more strongly, in others less so for now. But disconnection spreads like an epidemic and will eventually encompass the entire world.

It will become so great that no person will know how to properly connect with others. An inner blockage will appear, i.e., a lack of understanding and lack of feeling. That is why the wisdom of Kabbalah is being revealed: It is meant to unite people into one human being with one heart. It has the power to do so.
Without connection between us, without proper communication, our development will come to a halt.

We can already see symptoms of this degradation in the world, judging by what is happening with the younger generation: the growing distance between men and women who no longer want to create families or have children, and the increasing popularity of drugs. A person wants to withdraw inward and feel the external world as little as possible because there is nothing pleasant in it.

Therefore, the wisdom of Kabbalah which deals precisely with the correct connection between people will become highly demanded and necessary for everyone.
[163270]
From the International Kabbalah Convention 7/17/15, “One Heart for All,” Lesson 0

When he is “not rewarded,” it is the complete opposite—he has no desire for Torah or prayer.

Anything he does in Kedusha is forced on him, and when he introspects, he says about everything that pertains to Kedusha that it is to him as the potion of death, that he wants to quickly run away from all those things around him (Rabash, “What Is, ‘There Is Nothing that Has No Place,’ in the Work?”).

Question: What does it mean that “anything he does is forced on him”?

Answer: Rabash shows how much a person can be deluded and not see where he actually is. It seems to him that he is about to build a Kli, but if his work is without the application of effort, then he receives the potion of death. It seems to him that he is advancing, rising, and feeling the fruitfulness of the work.

However, if this elevation comes not because he has the possibility to connect with the Creator and rises above all problems and difficulties, but because, when he feels a lack in his ordinary Kelim, he lives only by the fact that he is connected with the Creator thanks to His greatness and not for any other reason—this is called holiness. But if he enjoys the connection with the Creator, and his will to receive and intellect agree with it, this is opposite to holiness.

This diagnosis must be completely clear to a person. The study and the group must help him in this.

First of all, we need the light that reforms, so that first we will see how much our desires are opposite to the desires of the Creator, how all of reality, except for our limited reality, is built on the basis of the desire to bestow. And we, compared to the spiritual reality, are only a tiny grain of sand in which the law of fulfillment according to the will to receive rules. Yet we see that even in this no one has succeeded.

For us this law is not fulfilled. It operates only as preparation so that we will come to the conclusion that this thing is impossible, and we begin to build something opposite to it that is above it. Above it means that we must invert it. A person must prepare many means and examinations for himself that would help him, and that remind him of his advancement. Otherwise there will be no advancement.

Everything with which we agree is rejected in spirituality. It is important to understand what this opposition is because it is not about going against one’s desire, but about the Creator ruling within it.
[353809]
From the Daily Kabbalah Lesson 3/7/26, Rabash, “What Is, ‘There Is Nothing that Has No Place,’ in the Work?”

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Kabbalah Media

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PublicationsArticles on current events, culture, popular science, relationships and more, presented from the unique perspective of the wisdom of KabbalahThe content is based on talks given by Dr. Michael Laitman and is written and edited by his students.

Personal Area
Sign in to like, save and subscribe to videos

Publications
Articles on current events, culture, popular science, relationships and more, presented from the unique perspective of the wisdom of Kabbalah
The content is based on talks given by Dr. Michael Laitman and is written and edited by his students.