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Striving for spirituality means striving for connection with all other souls, because this is our spiritual state. It is impossible to imagine spirituality outside of this action. All other depictions and states we can imagine are not spiritual.

As it is written, “Love your neighbor as yourself” is a great rule of the Torah. This is the building of a vessel into which the light, the Torah, and the Creator can surely enter.

In the article “The Agenda of the Assembly,” Rabash outlines the expectations one should have when coming to the group, as well as the thoughts he should have, and the outcome he aims to achieve from the meeting. All desires, all the greatness one feels, he must “plant” in the soil of the group so it bears fruit. Therefore, we must ensure that the meeting of friends provides strength for all other hours of the day and week.

The greatness one feels for the group leads to praise of the group and to praise and greatness of the Creator. A person should leave a group meeting with the sense that he has gained the strength that will help him achieve the goal of creation.

A person has no source of strength other than the group. He must work on building his Kli, and his Kli must necessarily include all other souls.
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From the Daily Kabbalah Lesson 1/11/26, Rabash “The Agenda of the Assembly – 2”

Question: If I choose a friend based on the measure of the greatness of the goal that he gives me, can I rely on him along the way?

Answer: We unite together according to only one criterion—the degree to which we understand each other in the desire to merge with the Creator. I have no demands toward you. I choose you despite your appearance, education, and everything else.

I choose the group solely according to their desire for the Creator. This desire also has various external expressions. If we ignore them and consider only the pure desire for the Creator, can they all be the same for me? No!

In fact, each person has a certain character that manifests outwardly in different ways. One expresses himself more calmly, another frivolously, a third with anger, a fourth in joy and even with laughter.

But I should find such friends in whom there is not only a yearning for the Creator, but in whom it manifests in a form close to me, because I am only beginning to connect with them, at the beginning of the path. I cannot break external stereotypes and see the friend’s warm heart.

That is, the yearning for the Creator and the form in which it is expressed are the two factors in choosing friends.
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From Daily Kabbalah Lesson 1/11/26, Rabash, “The Agenda of the Assembly – 2”

If a person studies the science of Kabbalah correctly, he begins to receive continuous pleasure, moves from victory to victory, ascends the steps of spiritual elevation, and gains ever greater Hisaron.

He corrects it more and more with the intention to bestow and fills it more and more. Even more Hisaron, more intention to give, more filling, and so one progresses to unlimited fulfillment, which is called the final correction (Gmar Tikkun).

But Gmar Tikkun does not mean we completed everything. There can be no constant bestowal. Bestowal must constantly increase; otherwise, it is not giving. Therefore, a person gradually reaches a state called Ein Sof, infinity, when he has no limitations on his ability to continually increase his Kelim with intentions and filling.

Then a person reaches what is called the real, true awe. This awe comes from the concern of whether he can bestow, that is, to what extent he can take on additional needs, whether he will be able to correct himself through them, add a screen, and receive for the sake of giving. This is the meaning of true awe.

As a result, he receives filling from above—the light of the Torah. This light and awe that fill him, together create a feeling called the joy of the Torah. Of this, it is written that being in joy is a great commandment. After all, a person who has corrected his Kelim, received the filling and the upper light called Torah, reaches joy.
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From the Daily Kabbalah Lesson 1/7/26, Rabash, Article 23, “Concerning Fear and Joy”

Question: How can I check that, while advancing toward the Creator, I am not mistaken in how I imagine Him?

Answer: The fact that a person gets confused and nothing is clear to him are states that must be overcome. In other words, these are corrections that are indispensable; they must be made one after another along one’s path. Do not try to jump over several degrees at once; in any case, you will not be able to do it.

Advancement is possible only gradually, like ascending stairs, one step after another. This takes years because the path we traverse before the Machsom returns, repeats itself after the Machsom, and so on until complete adhesion with the Creator. We study that the same transgressions and mistakes as a result of double and single concealment later turn into commandments, and then lead to eternal love.

Allow yourself to absorb these things. Without including all the particulars and details that exist in you before the Machsom, you will not cross it. They will be necessary later.

This does not mean that we must try to skip all the intermediate states. A “jump” means to make an effort, to go through it quickly, because speed depends on us. We can only apply efforts to advance even faster, because the speed is in our hands.
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From the Daily Kabbalah Lesson 1/8/26, Rabash, Article 32, “Concerning the Reward of the Receivers”

How can we imagine what bestowal is? You have a group. When you are in it, you are told that loving your friends will lead you to love the Creator. Bestowing to your friends will lead to giving to the Creator.

Why? Because when you act among them as if you are actually on the level of souls, in final correction, you attract the surrounding light from the upper world (Ohr Makif) to yourself.

The upper, that is, the higher degree, called the “upper Partzuf,” shows a person a glimpse of bestowal in a form it exists at a higher level. It manifests in two stages. First, the upper shows you a little of the light in it, of the pleasure in it. If you are inspired by it, want it, are drawn to it, we call it ascent.

After that, it brings you descent and gives you a slight sense of its Kelim. And what are its Kelim? Its Kelim are for the sake of bestowal.

These two kinds of impressions of the upper, give you two extremes. What kind of light is there? Suppose there is light there, but that is not exactly what is there. And what kind of Kli is there? Then you realize how much you love the light, and how much you dislike that Kli.

Between these two extremes, through study and effort, a person performs a series of actions and arrives at a state in which he attains the upper.
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From the Daily Kabbalah Lesson 1/7/26, Rabash “Concerning Fear and Joy”

Question: What are the permitted things, the forbidden things, the commandments, and the necessary actions for us in the preparation period?

Answer: Forbidden actions are those that can distance us from attaining the true goal: hatred toward a friend, laziness in the group, neglect of our duties, neglect of the greatness of the Creator, the greatness of the group, that is, everything that can be very important for us and is our support, something we must hold on to. This is forbidden because it throws a person in the opposite direction from attaining the goal.

Commandments are what the Kabbalists have prescribed for us. It is even better not to say commandments, but advice. If you want to attain the goal, you must do such-and-such. What does it mean, “you must”? The Kabbalists do not command you; they explain that this is how reality is arranged; this is how the law works. The general law of reality is if you want to enter the spiritual world, you must live according to certain laws.

Here there is no such thing as simply someone’s desire, or the Creator’s, or the Kabbalist who teaches us, or an angel who opens the entrance for you. In spirituality, it doesn’t work like that.

Actions on different levels, with different intentions, and even physical actions of the body that help you in attaining the spiritual goal for the sake of bestowal, are called commandments or advice (Eitzot). By following this advice, you can attain spiritual qualities, and then they will already be called decrees (Pkudim).

All commandments, in principle, are divided into two parts: the part in which you try to come to a spiritual quality, and when you internally acquire it, it becomes yours. You are already consist of it, and then more, and more.

These things are commanded to us. They are surely worth performing, just as it is not worth doing anything that distances you from fulfilling the spiritual laws.
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From the Daily Kabbalah Lesson 1/8/26, Rabash “Concerning the Reward of the Receivers”

There are recommendations that are neither forbidden nor permitted. It is precisely there, as Baal HaSulam writes, that the battlefield lies between holiness (Kedusha) and the impure forces (Sitra Achra).

We don’t quite distinguish this yet, but after a person determines what is Klipa and what is holiness for himself, he checks: I do not do these things because there is a screen against them, and these things I perform because I already have clear intentions.

He discovers that within him there is something that cannot be divided and assigned to a specific part. It is neither the Creator’s quality, nor the quality opposite to Him, creation, Klipa. But what else exists in reality besides this? For there are the Creator’s qualities and their imprint, the qualities of creation.

So what is there between them that would not belong to one or the other? In the middle is the free choice of a person. This does not mean that there are some additional desires that the Creator created that supposedly do not belong either to Him or to what is opposite to Him.

In the choice between holiness and Klipa there are such things where you are free to do what you want, without any negative result for yourself. And there it is truly a choice.
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From the Daily Kabbalah Lesson 1/8/26, Rabash “Concerning the Reward of the Receivers”

It is said: “‘I have created the evil inclination, and I created the means for its correction, in which the light that returns to the source is hidden.” From this it is clear that nothing can be achieved on one’s own, but only through a request, through prayer.

The striving to move toward the intention to bestow, for the benefit of others, even if it is not sincere and even if it completely contrary to the desires that currently rule us, is called prayer, or the raising of MAN.

We have received a tiny spark of spirituality, and in order to break through the boundary of the spiritual world and enter the second part of reality, we lack only the desire. Therefore, all our prayers are solely for one thing: to acquire desire.

But there are states when a person desires nothing at all. One must understand that this, too, is a state given to us from above and not merely our laziness or indifference. A person is a kind of “black box” awakened by signals from above. The light that acts on our material, on the desire to be attuned, awakens it more or less, or leaves it completely indifferent.

Depending on this, we awaken and reach out, like a flower toward sunlight or rain, or we wither and fall, without receiving vital forces. Therefore, if there is no strength or desire for spiritual work, one must understand that just as at one time you received inspiration from above and rushed forward, burned with zeal, and worked, the desire is also taken away from above.

This state is given intentionally and measured precisely according to each person’s individual qualities and preparation in order to create a place for prayer for you. And you must try, with the help of the group, the books, the teacher, and the environment, to mobilize all your strength for a request.

Prayer is born from powerlessness, from lack of desire, or, on the contrary, from an intense longing, it does not matter how; all of these are conditions given from above. Likewise, from above our environment is arranged for us: a group, a teacher, books. And we, through joint study and the group, must find the light that will return us to the source.

When we study together, this is the very time for prayer. For we are then in connection with the higher system, with Malchut and Zeir Anpin of the world of Atzilut, that is, with the Creator and His Shechina. We become included in them, not each one individually, but all together, and thus give birth to a collective prayer. And through this we demand and draw to ourselves the power of change.
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From the Daily Kabbalah Lesson 3/6/11, Rabash “What Does It Mean that Charity to the Poor Makes the Holy Name, in the Work?”

There is no connection between the work of physically performing commandments and the inner work that we study, because the latter can be done only when I acquire forces from above, when I have a connection with the Creator. To the extent that I receive illumination and enlightenment from Him from above, I understand what to do with myself, how to do it in relation to Him, how to address Him, and how to draw closer to Him.

My inner work is my approach to the Creator according to the principle of equivalence of form, as if a connecting thread exists between me and Him. And I, like on a tightrope in a circus, climb along this thread.

The actions that help in this are called commandments; those that interfere are called transgressions; and there are permitted things, that is, recommendations.

These are all inner actions as I rise within myself toward the Creator.
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From the Daily Kabbalah Lesson 1/8/26, Rabash, “Concerning the Reward of the Receivers”

Question: Fear for life in this world arises in us instinctively, uncontrollably. How can we achieve the same panic and fear of not attaining bestowal?

Answer: We are not powerless before the fear of this world. When a person begins to advance spiritually, he is sent such strange fears that a person begins to understand that this is not real fear, but a game.

He feels that from above, as if by a beam, this fear is being projected to him, and the only thing that can be done is to rise above it by “faith above reason,” in bestowal. After all, if he is in bestowal, he has nothing to fear! He can calmly close his eyes to all the fears that come only in order to force us to rise above concern for ourselves, to teach us to live in the yearning toward bestowal.

This is not just an animalistic, unconscious fear, but rather a state that a person perceives consciously, with some “illumination from the source,” that his feelings are being projected to him from some source with a purpose to advance him. Therefore, he understands that nothing can be without reason, there are no fears for nothing.
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From the Daily Kabbalah Lesson 8/17/10, Rabash, “Concerning Fear and Joy”

In the wisdom of Kabbalah, a student has a problem; in order to understand what the teacher is speaking about, the student must be on a spiritual level. The teacher may be speaking from very high degrees, but since by their nature all degrees are similar to each other and each contains the same details, a student can at least understand what is said according to the spiritual degree he is currently on. But if the student has not yet ascended to any spiritual degree and exists only in this world, he is unable to understand the language of branches.

The language of branches means that I perceive what exists in this world, the “branches,” and I perceive them on the spiritual level, the “roots.” Then the connection between them is clear to me, and I am able to grasp what the teacher is saying. But if I do not attain the roots, I cannot grasp what he is telling me, because the teacher speaks words that I can recognize nothing behind.

By perceiving our world, I do not actually perceive the branches, because I do not know their roots.
Branches are that which descend from the roots. There is no branch without a root, and no root without a branch. There is not even the beginning of the language of branches if we do not attain their spiritual essence, their roots.

Therefore, a student is unable to understand the teacher until he attains the spiritual roots. Only then can he grasp from the teacher all the connections between roots and branches. Unfortunately, this is how it is.

And therefore, the wisdom of Kabbalah and its study is only for those who possess spiritual attainment. As long as we have not acquired spiritual attainment, it should be clear to us that we are not studying the wisdom of Kabbalah, but only using its “miraculous property” (Segula) in order to reveal the “roots.” This is the sole reason we study.

Hence, one should not become confused by accumulating knowledge about “something we do not know what,” but should focus only on the fact that we need the light that returns us to the source (reforming light) and as quickly as possible. If I attain the roots through this light, I will begin to comprehend the wisdom; if I do not attain them, I will remain in darkness.

And do not entertain the illusion that you understand what is being discussed, that by studying the definitions written in a book you are studying this wisdom. You are not studying it because you do not know the connection between the branch and the root; you have not yet attained the roots.

Therefore, the wisdom of Kabbalah begins with spiritual attainment, and not before. Prior to that, it is only an aspiration to draw upon oneself the influence of the light (Segula).
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From the Daily Kabbalah Lesson 10/29/09, Baal HaSulam, “The Essence of the Wisdom of Kabbalah”

It seems like we must pray for fulfillment: “Fill me, fill me!” But the spiritual world is the opposite, the anti-world, because in it the fulfillment is the work itself, the effort, the striving for a goal, the desire to love!

This very desire fills a person. He gets filled with the desire for bestowal, not even from the action itself.

A person is filled with the Creator, and the Creator is the force of bestowal. If we attain the force of bestowal and are filled with the desire to give without even performing the action itself, this is called the stage of Bina. When we realize the act of bestowal, we have reached the stage of Keter, the degree of love. This is the filling.

In our world, it works differently. I perform some action and expect to be paid, so the payment is my fulfillment. But this is not the case in the spiritual world. There, the action itself serves as fulfillment. As it says, “The reward for a mitzvah is the mitzvah itself.”

But there is another addition: “The reward for a commandment is to attain the One who commanded.” That is, we reveal someone inside who is in adhesion with you.…

There is no such thing as requiring payment for the act of giving; otherwise, it is not giving! Therefore, our fulfillment lies in our efforts, in our work, in the very pursuit of spirituality. Like a mother who loves a baby and does not demand his love in return, she is filled with her love for him and her giving alone.

Therefore, we pray only for the desire for bestowal, we need nothing else. If I have such a desire for the Creator, for love, for giving, there is nothing more to ask! This is enough to feel completely fulfilled.

I will be filled with my desires for bestowal, while egoistic desires for enjoyment will never be filled.
They can only be filled with a very weak spark, which is called a “thin candle” (Ner Dakik), a very limited life in this world.
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From the Daily Kabbalah Lesson 3/6/11, Rabash, “What Does It Mean that Charity to the Poor Makes the Holy Name, in the Work?”

Question: Wolves move in a line. First are three old and sick wolves. They are followed by five of the strongest ones. Then comes the part of the pack they are protecting, and another then five strong wolves. The leader walks last, making sure no one falls behind. So being a leader does not mean being at the front of the pack but making sure everyone arrives?

Answer: That is the most important thing—caring for the safety of everyone.

Question: Including the elderly ones walking in front?

Answer: Absolutely everyone! That is exactly how the leader is evaluated.

Question: Is this the strength of a leader?

Answer: Yes.

Question: Is this possible at all?

Answer: You see that among wolves it is. For people, it is more difficult.

Comment: After all, you still hold on to the chair if you are elected, and so on.

My Response: Humanity has largely corrupted itself over the last thousands of years.

Comment: There it is instinct that works, and with us, it is reason.

My Response: In an animal pack, there is a clear inner understanding of necessity that works.

Question: There, in the pack? Meaning, they live according to nature?

Answer: Yes. Such is the nature of both us and a wolf pack around us. Only in this way can we act and survive.

Question: And what about us here?

Answer: Here, we are nobody and nothing. Everyone looks for where to run, how to escape taking responsibility, and lets others manage however they can. “I have nothing to do with it.”

Comment: So we have come to the conclusion that the leader, the one in charge, must see everyone and walk behind them.

My Response: Yes, and that is how we must create such a “pack” so that people will come to us and ask to join us, specifically under our rules.

Question: When you say “we,” who are you talking about?

Answer: “We” means the group.

Question: And people will come because they will understand that everyone is caring for one another?

Answer: Yes, there is no other path. In order to preserve ourselves, to raise children, to provide security for the elderly, for women, and for children, we must behave precisely in this way.
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From KabTV’s “News with Dr. Michael Laitman” 12/26/25

Comment: A wolf lives his whole life with one she-wolf and never cheats on her. And even if during a hunt the wolf or the she-wolf dies, the surviving mate does not look for a replacement but remains alone for the rest of his life. Can you imagine?

My Response: We are still very far from that.

Comment: Can you imagine choosing for life! Wolves manage it.

My Response: We have much to learn.

Question: What is it, when you make such a decision?

Answer: For them, it is nature.

Question: And for us? What is it, when you decide this way?

Answer: For us, it is our egoistic nature that drives us crazy.

Question: But when you decide and live like that, does it mean you somehow tamed it, managed to restrain your egoistic nature, that you choose for life?

Answer: Yes.

Question: But you say: “One should choose for life.”

Answer: That is how it should be.

Question: And hold on?

Answer: And hold on, but you see how it turns out for us.

Question: About the she-wolf. When the male wolf is in danger, the she-wolf covers his neck, which can be very dangerous for her too, but she does not think about that.

And in human life, what does it mean for a wife to cover her husband, to protect him?

Answer: I don’t know the feelings of a she-wolf.

Comment: But we are already talking about a human.

My Response: For a human, it means she understands that she depends on him, and this is her main task. As long as he is alive and strong, she and the children are protected.

Question: But what does it mean—a wife who loves her husband?

Answer: A wife who loves her husband believes that if something bad could happen to him, she is ready to share it with him without any hesitation.
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From KabTV’s “News with Dr. Michael Laitman” 12/27/25

Question: It is said that the head of the lower Partzuf clothes into the body of the upper Partzuf. What does it mean to clothe into the higher?

Answer: The body of the upper is its actions, its work with desires, and the head is the making of decisions.

The lower can do nothing with its own head, on its own level. It is said: “Through Your actions we know You.” That is, the lower must enter into the body of the upper.

And when he practically learns what the upper does by performing it himself, only then does he begin to understand what the upper meant by it. Until you do what the upper told you to do, you will not understand what he is saying.

And this is not some dull, animal action where you just need to do what he tells you, you must do it and learn! Look at children, how they repeat the actions of adults. They copy our actions without understanding their meaning.

When a child is given a plastic hammer and nails, he does not know what to do with them. But he watches how you hammer nails and does the same, and from that, he begins to understand what it is for.

It is impossible to learn any other way. When building educational programs, we must take into account that one can be taught only by example. We see that the reason is hidden in the spiritual roots and is embedded in the spreading of the Partzufim (the descent of the connection of souls) from above downward.

All the intellect given to the lower is needed only to be able to repeat the actions of the upper. The head of the lower must function only in this way.

If the head of the lower looks upward in order to take an example from the upper and perform actions similar to his, then success awaits the lower. But if the lower believes that he can judge, decide, and do something with his own head, failure awaits him.

He will think that he is on a level where he himself can do something. But all actions are performed in the body of the upper. If the lower has enough wit to annul his own mind, his intellect, then he rises and receives the mind and intellect, of the upper.
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From the Daily Kabbalah Lesson 1/2/11, Baal HaSulam, The Study of the Ten Sefirot

We must take upon ourselves faith in the sages (RABASH, Article No. 4, “What Is a Flood of Water in the Work?”).

Suppose I am ready to believe the words of wisdom, but what does that mean? Do I understand the words of the sages? What is their message?

First of all, in the wisdom of Kabbalah we do not deal with bodies. There are no bodies, there are souls. The bodies that appear before us are images of an imaginary world.

I exist within desire, which manifests itself in various forms: still, vegetative, animate, and human. Sages are corrected souls that exist within the shattered system of Adam HaRishon. They can serve as help and support for me; they can be guides and educators for my shattered soul.

Accordingly, this is how we should receive their advice. For example, The Book of Zohar tells us about the ten sages of Rabbi Shimon’s group, as well as about the prophet Elijah, Moses, Aaron, King David, King Solomon, and others.

We do not perceive them as people who lived in our world, but as corrected desires, corrected souls. They exist within the shattered system that is gradually beginning to revive. They themselves are already corrected partially or completely, and they participate in the correction of the entire system.

“Rabbi Shimon said… Rabbi Abba said…” I read in The Book of Zohar. For me, these are not people who attained and speak about the upper world; for me, these names are degrees of attainment.

Through these words I study the ladder of spiritual degrees: on one level reality appears one way, on another differently. It is as if the Kabbalists are telling me this, but for me they are forces, vessels of perception.

Each sage embodies a certain spiritual concept, power, force, or quality for me. Before me are not the names of historical figures, but the names of spiritual phenomena and degrees.

“Faith in the sages” means: I want to attain the same bestowal as on the degrees about which I read. “Faith” means bestowal.

During the study, a person must include himself in this and strive to understand how it will influence him. Whatever the book speaks about, I want to penetrate the spiritual essence of every word. This is what it means that I believe the words of the sages.
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From the Daily Kabbalah Lesson 12/29/10, Rabash, “What Is a Flood of Water in the Work?”

When a child feels powerless, it cries, screams, and demands from its superiors, from its parents, that they take care of it and help it grow. The same thing happens with a person in the spiritual realm.

It is a very advanced state of the soul if a person begins to become aware of such states. Gradually, he develops the correct attitude to the upper one, who is called the “Creator,” and turns to Him.

And indeed, we have no other means besides prayer in order to undergo correction and rise to a higher degree. If one simply waits for the conditions to change by themselves, one can wait endlessly, until sufferings come and force us to rise.

Sufferings are the revelation of new Reshimot (the inner program of development) in us. But it is said that Israel (those who aspire straight to the Creator) accelerate time and are above the signs of the zodiac and fate.

One can accelerate one’s development by taking forces from outside the degree where one is now: through Kabbalistic books and the group by receiving awakening from the friends. If you are impressed by how much the friends strive for spirituality, this will serve as fuel for you for advancement.

All humanity develops at a natural slow speed, under the pressure of blows that move it from state to state. But instead of this, there is an opportunity to gather positive impressions from the environment, to absorb them as one’s own desires, and by means of them to rise. With these new Reshimot we turn to the upper one and ask Him to raise us.

The lower part of the higher Partzuf is inside the lower Partzuf. They enter into each other like two cones, and all our awareness is in this common zone. Whether we feel good or bad, whether we strive for spirituality or not, every inner movement of ours happens because the upper one, who is constantly inside us, produces all sorts of changes in us in order to awaken us.

And if we ourselves begin to seek the upper one who is inside us, and to connect with Him, to demand that He raise us, this will happen. We lack only the desire for this, and we will receive it from the environment!
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From the Daily Kabbalah Lesson 1/6/26, Rabash, “On My Bed at Night”

The spiritual world and the soul are simply desires in their direct, pure form. But the science of Kabbalah speaks about states where the soul is clothed in a body. Kabbalists do not describe the states of a soul that is not clothed in a body, although of course they know about them and are connected with them.

The soul of a person who rises above the Machsom, above the boundary of the spiritual world, to the extent of the anti-egoistic screen already feels itself free from the body.

During one’s life in this world while a person’s soul is clothed in a body, one must correct all one’s desires so that the body does not present any barrier at all between oneself and other souls that are without bodies. Such a state is called the end of correction (Gmar Tikkun).

A special language is required to describe the states of souls because our entire language is based only on the concepts of this world. So where can words be taken from to describe the states of souls?

Kabbalists saw that although the body is made of completely different material, its structure is analogous to the structure of the soul. And therefore, it is possible to call the parts of the soul and spiritual actions by the same names as the parts of the body and its actions, even though there is no connection between them. Thus the “language of branches” was invented.

It turns out that Kabbalists use ordinary earthly language to describe spiritual phenomena, but if we want to read about what happens with the soul and not with the body, we must seek a spiritual meaning in the words, not a material one. That is, even if we do not yet know the spiritual meaning of the words, we need to remain with this question and must not imagine material images. Otherwise, we will never come out of this world.

Kabbalists gave us the language of branches and obligated us to study Kabbalistic books so that during the study we would strive to understand what is hidden behind these words, which spiritual qualities or phenomena. That is, we try to translate what is written from the earthly, human language into the spiritual one, as if we translate each word from one language into another.
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From the Daily Kabbalah Lesson 1/6/26, Rabash, “On My Bed at Night”

If we prove incapable of awakening the world to spiritual advancement so that a light shines for it ahead, then suffering will begin to push it from behind, forcing it to advance. And this is a very long path until suffering compels a person to think about what to do and why he is suffering. Imagine how much time and suffering this requires! If, however, we contribute even a little to development by disseminating the wisdom of Kabbalah, we quickly awaken development and avoid all these blows.

It is known that everything that occurs on the still (inanimate) level is equivalent to a single action on the vegetative level. Everything that occurs on the vegetative level is equivalent to a single action on the animate level. Just imagine this difference between the degrees!

Wars, suffering, and terrible catastrophes must occur in order to move us even one step higher to the next degree. And instead of this, we can draw the upper light and avoid all these problems on the level of this world!

Ten years full of suffering can be replaced by one tiny personal movement toward spiritual development with the help of the light! Such is the difference between the degrees of the still, vegetative, animate, and human levels. Therefore, we must relate with full responsibility to the opportunities given to us.
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From Daily Kabbalah Lesson on 8/4/10, Baal HaSulam, Prefaces “Introduction to the Book Panim Meirot uMasbirot”

In any state our goal is to reach the recognition that there is none else besides the Creator. Whatever happens, I overcome this disturbance and enter into “there is none else besides Him,” but without disconnecting from the reality of this world.

The work consists of accepting the disturbances and, through them, searching for the Creator. And when I finish this work, it means I am done with this world and begin to work with other disturbances, spiritual ones.

Why did the Creator arrange it so that I stumble at every step and discover my total powerlessness? Because this entire process is only a means for me to feel the need for the Creator and to connect with Him. Through this I acquire His qualities.

The Creator wants me to become eternal and perfect like Him, and therefore every time He shows me my weakness, helplessness, hopelessness, and ignorance. He shows me His opposite so that I turn to Him and ask for something opposite to what I feel, that is, for a bit of His qualities, His degree. And thus, from being opposite to the Creator, I come to a perfect state. Each time the deeper I sink into evil, the greater the good I attain.

When I have no choice left, I remember the Creator. But in truth, it is He who reminds me of Himself. On my own I would never think of Him, because the egoistic desire is locked inside itself; it is a closed system. Therefore, the Creator brings a tiny almost imperceptible ray of light into me, and suddenly I remember that there is a Creator and I can turn to Him.

And so it goes each time in order to strengthen the connection with Him because through this I build my inner spiritual system, acquire His qualities. and become like Him. But first, in order to show me who I am and how opposite I am to Him, He has to place me into unpleasant states.

And of course, all the states must occur, and I will definitely stumble at every step. It is already written in advance where I will get a bump and where a bruise, but without these blows I cannot grow. It is said that above each blade of grass stands an angel who strikes it and commands it to grow.

But if you want to avoid suffering, it is possible. The whole question is how to go through them; that is what our study is about. We learn how to pass this path consciously, through our own desire. We want to find out who we are and in what we are opposite to the Creator, that is, to consciously achieve correction. And if we act this way, we do not feel the blows, but go through them with joy.

We feel disappointment, but look at ourselves as if from the outside, as though it is someone else. As if I see my body on the operating table and I myself take part in my correction. This is a completely different sensation.

Instead of suffering under each blow for fifty years, one can pass through it in ten minutes. A person lives many years of life in heavy labor and suffering, and in the end receives tiny corrections in the spiritual, corrections that cannot be compared with what a student corrects while studying Kabbalah. One who participated in a single kayak trip with our group made a correction that would take an ordinary person an entire lifetime, yet the result in the spiritual world is the same.

We do not understand what significance the conscious path of development has. A person goes through dozens of cycles of lives, while he could, in just one life, make a leap.
[351605]
From Daily Kabbalah Lesson 1/6/26, Rabash, “On My Bed at Night”

Kabala Medya

Kabala Medya

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Yayınlar
Kabalanın benzersiz bakış açısından güncel olaylar, popüler bilim, ilişkiler ve daha pek çok konudaki makaleler.

Kabala Medya
Telif Hakkı © 2003-2026 Bnei Baruch – Kabbalah L’Am Association, Tüm Hakları Saklıdır

Kabala Medya

Kabala Medya

My LibrarySign in to like, save and subscribe to videos

YayınlarKabalanın benzersiz bakış açısından güncel olaylar, popüler bilim, ilişkiler ve daha pek çok konudaki makaleler.

Kabala MedyaTelif Hakkı © 2003-2026 Bnei Baruch – Kabbalah L’Am Association, Tüm Hakları Saklıdır

My Library
Sign in to like, save and subscribe to videos

Yayınlar
Kabalanın benzersiz bakış açısından güncel olaylar, popüler bilim, ilişkiler ve daha pek çok konudaki makaleler.

Kabala Medya
Telif Hakkı © 2003-2026 Bnei Baruch – Kabbalah L’Am Association, Tüm Hakları Saklıdır