Yayınlar

Now you can understand their words about the verse, “I, the Lord, will hasten it in its time.” The Sanhedrin (98) interpreted, “Not rewarded—in its time; rewarded—I will hasten it.”

Thus, there are two ways to attain the above-mentioned goal: through their own attention, which is called a “path of repentance.” If they are rewarded with it, “I will hasten it” will be applied to them. This means that there is no set time for it, but when they are rewarded, the correction ends, of course.

If they are not awarded the attention, there is another way, called “path of suffering,” as our sages said, Sanhedrin 97, “I place upon them a king such as Haman, and they will repent against their will,” meaning in its time, for in that there is a set time, and they will want it (Baal HaSulam “Introduction to the Book Panim Meirot uMasbirot,” p.7).

Before us there are two paths for attaining the very same goal, and we stand at their crossroads. Every moment we must feel ourselves at this crossroads that determines our free choice. And the choice here is very simple: to go by the path of light or by the path of suffering.

There is no third path! We are obliged to advance by one of these two paths, and at every moment we must decide how to take the next step. The foot is already suspended in the air; choose where to place it: on the path of light or on the path of suffering?!

A moment will pass, and again you will have to make the same choice. From above, your foot is lifted, compelling you to take a step, and you must decide where to lower it, onto which of the roads. And according to this, you will receive the forces and means for advancement, because in any case you are obliged to move forward.

But if you advance by the path of Beito (natural development, in its time), then the forces of nature push you forward against your egoism, since you wish to walk in accordance with your ego. And therefore, forces act upon you that oppose your egoism and try to keep you in bestowal.

Through the path of Achishena (accelerating time), you yourself begin to persuade yourself, through the environment, that it is worthwhile to be in bestowal, and in this way, you draw the surrounding light, which returns you to the good, upon yourself.

On the path of Beito, you receive blows, and you learn from them, until in the end you also come to a request, a prayer for correction, and advance, just as when following the path of Achishena.

And if you immediately take the path of light, you save time on the first section of the path where you would have lost it by not wishing to listen and to apply your own efforts.

There is no time for deliberation over which path to place your foot on! Everything depends on the preparation of the environment.
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From the Daily Kabbalah Lesson 8/4/10, Baal HaSulam “Introduction to the Book Panim Meirot uMasbirot”

What is the Creator’s game with us? It is to be in union with the Creator above our sensations in the desire to receive.

If the Creator were revealed, a person would not be able to leave the feeling of connection with the Creator, with the root. One would be forcibly merged with Him and would never be able leave the system of reward and punishment. A person would not be able to build himself, because he would neglect the sensations in the Kelim (vessels) and would be merged with the Creator.

The Creator would suppress one’s feelings in the Kelim of reception. We see that sometimes we are so excited that we are ready to give everything, and we want to remain in a state where material things are unimportant. This happens if we feel the illumination from above for a while. But this situation connects us to the Creator, not by our choice or our decision, and not against the Kelim of reception. This is not the right path.

Therefore, faith is called the result of feeling the Creator when He is important, great in my eyes, rather than because He fills me.

We need to achieve a “true-false” assessment rather than a “bitter-sweet” feeling, so that truth and falsehood determine how I act and what I decide, rather than a bitter or sweet feeling in the desire to receive.

If I move from the feeling of bitter or sweet to the understanding of true and false, it is considered that I rise above reason. This is only possible if I make a full reversal. I need to consider that focusing on the true-false category is more important because it adheres me to the upper.
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From the Daily Kabbalah Lesson 1/25/26, Rabash, Article 28, “What Is, His Guidance Is Concealed and Revealed?”

When a person crosses the Machsom and already has vessels of bestowal, the Creator again begins to reveal reward and punishment to him, and the person, despite this, must still prefer connection with the Creator because he wishes to be merged with the true life, with its root.

If earlier he judged the Creator according to reward and punishment in the vessels of reception, now he judges Him according to reward and punishment in the vessels of bestowal. By this, the vessels of reception are joined to the vessels of bestowal, and this is called that he corrects the double concealment first and then the single concealment. Thus, the Creator constantly works with the created being. In His “game” with the will to receive, He can raise the created being above this will each time.

When He gives a greater will to receive, then reward and punishment appear to a person as greater, and based on them he adheres to the root. This is called going in faith above reason. And so, he connects with the Creator more and more until his entire will to receive enters into action, that is, reward and punishment become enormous and fill the whole volume of the soul.

It turns out that he has completely realized reward and punishment in order to fully adhere to the Creator.
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From the Daily Kabbalah Lesson 1/25/26, Rabash “What Is, His Guidance Is Concealed and Revealed?”

Question: How can we feel the greatness of the Creator in our current state?

Answer: In our state we feel the greatness of the Creator in the form of the surrounding lights.

We have a great desire to receive that wants to enjoy and be filled. That is, I want to feel the greatness of the Creator in such a way that He stands above the desire to receive, so that this sensation is like a surrounding light around this desire. Then I will cling to the surrounding light and can do something above reason.

This means I receive the strength to rise above the desire to receive from the surrounding lights with faith above reason.
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From the Daily Kabbalah Lesson 1/25/26, Rabash “What Is, His Guidance Is Concealed and Revealed?”

In the course of humanity’s development, the desire to receive in every person grows, and they suffer more and more until they reach a state where they simply must reveal the cause of their suffering, but are unable to do so. They try to avoid suffering, but cannot. Both internal and external suffering comes methodically, surrounds them from all sides, yet all of it is directed toward its cause, toward the Creator, so that a person will find this cause.

If a person knew how to cope with suffering, say, through correct actions, they would achieve pleasure or positive states; and if they committed bad actions, they would receive punishments. Then reward and punishment would be revealed, and they would learn to distinguish what is beneficial and what is not, and they would need nothing more.

Since our very substance is the desire to receive, if we knew how to fill it through certain actions, that would be enough for us. We would never inquire about anything else because a person asks only about what concerns him, according to the desires of his heart.

But the Creator’s governance is hidden, and it does not become revealed to a person in our world until he crosses the Machsom. It is precisely this concealment that helps him reach the cause: the one who sends him all the situations in life because he develops a great desire to know why this is happening to him, not how to be free from suffering, but where it comes from and for what purpose.

Thus, he comes to the Creator and begins to reveal His greatness. Then the importance of the Creator’s greatness and “reward and punishment” switch places for him. He begins to understand that reward and punishment are not what matter; the main thing is to be in connection with the Creator.

In this way, he becomes included in the Creator, within the cause, wants to merge with it, and to the extent that he does so, vessels of bestowal are formed within him. This is called crossing the Machsom.
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From the Daily Kabbalah Lesson 1/25/26, Rabash “What Is, His Guidance Is Concealed and Revealed?”

“Israel” and the “Torah” are the same thing.

[Initially the Torah is an instruction for correcting evil, called 613 pieces of advice for correcting 613 parts of egoism.]

1) The Torah is regarded as 613 counsels, 613 tips for subduing the evil.

[And after the correction, the Torah is the portions of the Creator’s light corresponding to each of the 613 corrected organs of the soul.]

It follows that while performing the Mitzva, one extends to its corresponding organ in his soul and body the degree of light that belongs to that organ and tendon (Rabash, “What It Means that the World Was Created for the Torah”).

Question: How can one most simply explain to a person what Israel, the Torah, and the Creator are, and what the meaning of their unity is?

Answer: We exist in an unchanging state, as it is said: “I did not change.”

This single state is called Malchut of the world of infinity. The Creator, who wished to bestow goodness upon the creation, made it in a matching state of benevolence.

But in order to feel this beneficence, creation needs to go through various transformations that develop desire and appetite, that cause despair, troubles, and agitation within it, in other words, that cause sensations opposite to the sensation of the good who does good. Otherwise, creation would not sense Him.

However, so that the sensations of the good who does good, as well as their opposites, would not strike creation like a double blow, the Creator arranged it so that we gather unpleasant sensations drop by drop, gradually, in small portions. “Ouch!” and that’s enough. Again “Ouch!” and that’s enough. Thus, we move along the path, clarify our desire, and learn what is good and what is bad.

Overall, we must be sensitive and receptive to good and evil. The more sensitive a person is to recognizing evil, the higher their degree and the deeper they penetrate into the substance of creation.

Therefore, in the unchanging state that the Creator made, the desire to delight for the sake of bestowal already exists that is corrected by the proper intention, as well as the light that fills this desire and intention. There they are all united without any distinction. This state is called “Israel, the Torah, and the Creator are one.”

Israel (ישראל) is a vessel, a Kli, with the intention to bestow to the Creator, in other words, “straight to the Creator,” Yashar-El (ישר-אל). The Torah is the entire light that corrects and fills it. And they are one because they have reached a state in which they are completely equal and exist in adhesion.

Equality and adhesion between the Creator and the creation is the only form in which they exist. Each creature gradually reveals this form once the desire to reveal it awakens within.

By revealing emptiness in our current state and in the matters of this world, the Creator gradually leads us to a sense of emptiness, purposelessness, and meaninglessness of our life. At the same time, He awakens the beginning of a spiritual Kli, the seed of recognizing evil, within us. My state is miserable not because it is dull in taste, but because I lack adhesion with the Creator.

I realize this gradually. At first, I do not understand at all what I need, like a child who doesn’t know why he cries. But little by little the details emerge, become clearer, appear within me, and I begin to hear something.

Then I come to a group, to a teacher, and for several years I undergo the influence of the light in various states that I experience together with the teacher, the books, and the group. The process continues, and I become slightly more sensitive to recognizing evil. And the evil lies in the fact that I do not want to connect to the books, the teacher, and the group. When I begin to feel that this is precisely my evil, then I take the correct course toward correction.

At the same time, I understand that I must unite with the friends, receive awakening from them, acquire their mind and feelings, merge into them. I include myself in them, in their desires and intentions directed toward the goal. And for this inclusion, I must draw the light that returns to the source; in other words, I need to study together with them and attract the light.

If this occurs, I accumulate the necessary amount and quality of effort and come to the correction of my vessels.

Naturally, this process consists of a whole series of actions. I cannot withstand major corrections or big leaps all at once. Therefore, there are many degrees, divided into steps and sub-steps through which I reach the state of which it is said: “Israel, the Torah, and the Creator are one.” I already exist in this state, but it reveals itself within me gradually.

We could not bear everything at once, because this unity is too opposite to our nature.
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From the Daily Kabbalah Lesson 2/21/11, Rabash “What It Means that the World Was Created for the Torah”

Question: Suppose a person feels that they lack some quality in order to advance. Can it be acquired?

Answer: You have nothing to complain about. A person is structured in such a way that everything within them is ideal for their advancement, no more and no less. Precisely these qualities, even the very worst ones are what help a person.

Everyone has something of their own that seems negative, but in the end, you will see how this very quality, and even what appears as a deviation, is the most useful thing. After all, it is the result of the forces of the soul, and without this quality, one would not be able to correct it.

It does not matter what you feel along the way, all these things are useful. You are not required to figure out whether you have stopped advancing or not, you do not know that. Only one thing is required of you: to realize your freedom of choice. to draw from the group forces for advancement that are greater than those given to you by the Creator.

At first, we do not have such forces. We are given an initial push, the rest we must obtain from the group ourselves. If we can do this, we advance; if not, we do not advance. The problem is that we acquire various kinds of knowledge and sensations, and it seems to us that this is an advancement. But it is not. One can continue like this for 20 to 30 years, and there will be no advancement at all if we do not receive additional forces from the group.
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From the Daily Kabbalah Lesson 1/18-19/26, Rabash “What Are Torah and Work in the Way of the Creator?”

The Creator made only one state, a desire filled with light, the world of infinity. We are in this infinity, but we do not feel our true state because our desires were intentionally corrupted, and now we feel this malfunction. We feel a corrupted world of infinity, whose entire immense desire was divided into an infinite number of parts, and each part into another 613 desires.

The whole problem lies in the fact that instead of the intention to bestow, an egoistic intention arose, one for oneself, to fill oneself, and to care for oneself, instead of uniting.

To correct these 613 individual desires means “to hear His instructions,” all “613 counsels” on how to attain the corrected state. And when we achieve correction and replace today’s egoistic intention with the intention to bestow, we reveal the light that fills our corrected desire in the world of infinity.

It is as if we return to infinity, regain consciousness, and receive the entire light that fills our corrected desires in which it was always present in the form of a hidden, secret deposit! We return to the good state in which we always existed, only we did not notice the delight that filled us fbecause it was delight from bestowal!

We were tuned and directed only to the range of reception; therefore, instead of the vast pleasure, we sensed only a tiny force that sustains life, which was given to us so we could return to the corrected state!

Thus, we follow the 613 counsels in order to correct our 613 desires, receive in them the 613 lights, and thereby reach the end of correction. But this final state already exists and is waiting for us to feel it within our intentions of bestowal! Therefore, these 613 commandments are called “Pkudin” from the word “Pikadon” (deposit), a deposit originally placed by the Creator into our account, awaiting our correction.
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From the Daily Kabbalah Lesson 7/12/10, Rabash “The Importance of a Prayer of Many”

Question: Is it even possible to “buy a friend“? Or will we need to work with each person individually?

Answer: I do not think you need to treat someone or something individually, or choose three or four people for yourself. Let us say I work with several people here. There are several colleagues at work from my department, for example.

I know them better since I am in the same group, but that does not mean I relate to them as if they were spiritual friends.

My spiritual friends may be completely different, those from whom I draw more inspiration, those who can influence me in their own way, by how they relate to spirituality, how they influence me, and how devoted they are to the work. Maybe this individual is different from the people I work with although they do the same things; it depends on the character. It depends on the way the person does it.

Let us say one of them works here from morning to night, does everything, and I am in constant contact with him, but I admire the other more. One has nothing to do with the other.

The form in which he does this seems to affect me; it depends on my character, on certain qualities I have. He influences me more than anyone else. What can I do? This is how it is.

In general, you should not focus on any one person but only on the group. This will give you more opportunities to give to it.
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From the Daily Kabbalah Lesson 1/20/26, Rabash, “What Are Torah and Work in the Way of the Creator?”

Question: From childhood, we have probably been tied to this world with a thin “string,” and we do not try to escape. Does this world suppress us?

Answer: Yes, from the very beginning.

Comment: We know that there is freedom somewhere, but we are still afraid to take that step.

My Response: To do this, we must overcome ourselves, that is, all our habits, our attitude toward the world and toward each other; we need to annul all this somehow.

Question: And we are afraid of doing this?

Answer: Yes.

Comment: Actually, I understand why we are afraid. We have a home, we will be fed, but what is out there is unknown. That is where we are afraid to go. But you are urging us to break free somehow.

My Response: It is not me who is urging this. It is the great sages of Kabbalah who speak about it.

Question: Did they take this step?

Answer: Yes. They say that we must break free from this attraction, to rise above it. And then we will see a another world; we will see ourselves differently, and in general, all of life and the entire universe differently.

Question: How did they gain the courage to take this step?

Answer: It was given to them by nature.

Question: So it was not even their own courage?

Answer: It was not their courage.

Comment: So it is given to a person from above, and he takes the step.

My Response: It is given to certain people from above, from their inner state, from their inner essence. And everyone else can follow their advice and accumulate a certain reserve of energy within themselves that would give them the ability to break free from this attraction.

Comment: If you try to break free from this attraction, you follow the Kabbalists, do as they say, and see that it does not work again and again, for years!

My Response: It is accumulation. It is a process of accumulating the necessary energy and efforts, which will ultimately allow us to break free from Earth’s gravity.

Question: How can we avoid despair because so much time has passed?

Answer: We have no other way to leave this “post” we are tied to with a “rope.”

Question: Meaning that despite the time, despite the fact that despair has already come, you keep trying to take this step?

Answer: Of course.

Question: And still the question is how not to despair.

Answer: There is no other way.

Question: And you must come to this realization that there is no other way?

Answer: Yes, there is no other way. If you are lucky, so to speak, you will accumulate strength and break free, break the “rope” and run like a little elephant across the field of life. And if you are not lucky, you will remain on the “rope” until the next time.

Question: Is the word “lucky” not offensive?

Answer: We do not know all the laws of the world, so we put it like that.

Question: And what will help double or triple the strength?

Answer: This is what we study. It is our unity, the study of the laws of the upper world. In the end, we accumulate a certain reserve of energy in order to break out into a free orbit.

Question: So an escape as a group is definitely better than an escape alone?

Answer: Yes, much more likely.

Question: But is the escape of one person also possible?

Answer: We see this from the ancient Kabbalists and even from those not so far from us in time, like Baal HaSulam and others. They were able to break free from egoistic, earthly attraction.

Question: Why do we believe them that this is indeed so? After all, we have not yet broken free.

Answer: Because otherwise, the essence of earthly life loses any foundation whatsoever.

Question: So earthly life has meaning only if we take this step?

Answer: Yes.

Question: Is this what it exists for?

Answer: Yes. How else?

Question: So, you are saying that the meaning of life is to take this step and break away from this “rope”?

Answer: Yes.

Question: What is the space we enter when we break away?

Answer: It is a free space in which we can act according to its laws, the laws of this free space.

Question: What are they?

Answer: It is freedom. Freedom from earthly gravity, from egoism.

Question: Earthly gravity is egoism?

Answer: Yes.

Question: And when I break free, what is there?

Answer: Free actions, free life, free soaring. Truly like an elephant in the air.

Question: So now all my actions are egoistic, I am being led, and I am not free here? And there…

Answer: And there, you are free.

Question: Free. Deep inside, I do want this, don’t I?

Answer: I do not think we really want it that much.

Comment: Everyone talks about freedom and imagines it in some way.

My Response: I do not know why a person needs freedom. And he does not know either. He just wants to run away from his “rope.” Why? Perhaps because of his childish foolishness. And what is there furthe, we still do not know.

Question: But freedom is freedom from egoism. Is this real freedom?

Answer: Yes.
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From KabTV’s “News with Dr. Michael Laitman,” 1/2/26

What is included in the concept of the “Torah“? There are only two things in the universe: the Creator and creation. But suddenly, we discover so many names, characteristics, and connections that we get confused.

Creation is the desire to receive, and the Creator is the desire to give, to bestow pleasure. The manifestation of the Creator to creation is, in essence, everything that happens. The Creator either reveals Himself to creation or hides from it, and thus causes various phenomena in creation. We are talking about these phenomena; they are our whole lives, all our worries. This is the vessel (Kli) in relation to the light, and there is nothing more to add here.

The manifestation of the Creator to the creatures has thousands of names because they relate not only to the desire to receive, but also to what this desire expects from the Creator who reveals Himself to it.

Then the creation begins to desire several things from the Creator. Basically, it wants the Creator to either fill it and give it pleasure, or to give it the strength to receive this pleasure so it feels that by doing so it is giving pleasure to the Creator. There can be only such a relationship between them.

The desire to receive in creation is constant; the Creator’s desire to give is also constant. The sensation of the Creator within creation is called “pleasure.” But since the creation, in addition to the manifestation of the Creator in it as pleasure, also feels the “personality” of the Creator (His essence, what He is, the giver), then the creation begins relating not only to the pleasure but also to the Creator himself, to the giver.

Thus the attitude to pleasure is the desire to receive. I want to receive pleasure from You, from seeing You. It is like a man who loves a woman, and enjoys the sight of her. Regarding the attitude toward the essence of the Creator, the giver, two movements arise in the desire to receive: either to use the giver for the purpose of enjoyment (not simply to enjoy, but to enjoy one’s own relationship with the Creator: I want to enjoy You) or to desire to please Him. Thus, there is a desire and there is an intention, either for oneself or for the sake of the Creator.

Accordingly, all relations between creation and the Creator come down to what the intention of creation is, what it is aimed at. If creation has the intention for its own benefit, but suddenly it is prompted by some impulse to move to the intention for the sake of giving to the Creator, that is, to receive and enjoy, but for His sake, then the creation demands—again from the Creator—the opportunity to do so. Its demand is always directed to the Creator: either it is a demand for enjoyment, or for the nature of using that enjoyment.

Everything a person receives from the Creator is called light (Ohr) or Torah. It follows that, in this light, in the revelation of the Creator to the creatures, we find two main manifestations. The Creator reveals Himself either as a giver of the power to change, to correct the intention, or He reveals Himself as enjoyment. Therefore, there is the Torah, the light that returns to the source, and there is the Torah, the names of the Creator, the revelations of lights in the corrected Kelim with the intention of giving.
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From the Daily Kabbalah Lessons, 1/18/26 and 1/19/26, Rabash, “What Are Torah and Work in the Way of the Creator??

Question: A pack of wolves can take care of a disabled, crippled, or old animal. They feed him chewed food like puppies and can even catch fleas from him. But there is an addition here anyway: “In a hungry year, the pack cannot take on the responsibility of feeding elderly animals. And the elderly accept it.” Is this also a matter of survival?

Answer: It is a matter of survival and necessity for the pack. And that is why there are individuals who sacrifice themselves for the sake of the life of the whole pack.

Comment: Let’s build it up: they take care of the disabled, the elderly…

My Response: Of everyone.

Question: And we should take care of the elderly?

Answer:Yes. But if there are such conditions that it is impossible to take care of the weak…

Question: This is a very difficult question indeed! How is it selected?

Answer: The one who provides great benefits for the future generation is chosen.

Question: So, young and strong?

Answer: Yes.

Question: So the principle is still the survival of the pack, the survival of society?

Answer: Yes.

Comment: And now, if possible, please draw conclusions.

My Response: Conclusions: we certainly have a lot to learn from wolves. We need to do something to improve ourselves. We definitely need to think about the organization of our society: how to restructure it and make it healthier, and what educational programs we should adopt? For our children, for our grandchildren, for the future generation.

We have several generations in front of us, and we must change the social order for them.
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From KabTV’s “News with Dr. Michael Laitman,” 12/29/25

Question: What is the correction called “The Torah and Israel and the Creator Are One”?

Answer: The Torah is the Torah, the Creator is the Creator, and Israel is the soul, the vessel. “Are one” means that this state is the only one that exists in reality. “He and His name are one” means that the Creator, who created the creation, is present within it in complete fullness.

We do not feel ourselves in this state, but we must reveal it for ourselves. Why is it one? Because the vessel (Kli) has received all the corrections through the Torah, and the Creator is already present in this Kli and fills it boundlessly, infinitely.

Question: How do we begin to feel this in our state?

Answer: Very simply. We begin in accordance with what is written for us, with what Rabash offers you. He gives you all the advice; he tells you what to do and where to begin.

How do I attain that “the Torah, the Creator, and Israel are one”? It is very good that I wish to reveal this, because I truly am in such a state; nothing else exists. The Creator did not create something halfway or by a quarter; He created perfection.

How do I reveal it? I need to find who this “I” is, whether there is a point called “Israel” within me, whether I aspire to the Creator, and whether I can reveal Him in my aspiration. Who is the Creator? He is the giver. And do I have anything “in order to bestow” like Him within my desires? Only then can there be a common point between us. This point must exist through a common action, a common intention, which is called “Torah.”

Question: And in the end, must one see all of this as one?

Answer: Not in the end! One must constantly see it as one whole, every moment. By the Torah, you may understand the action that you perform in order to be together with the Creator, to feel your intentions and His intentions, and so on.

The Torah can be as a force, and it can be as the revelation of the names of the Creator, that is, the qualities of His revelation with respect to you. One time I reveal Him in one way, another time I think of Him differently. All these ways of my perception of the Creator, all of this together, is called Torah. The Torah is the revelation of the Creator to the created beings in all possible forms, and all of it together is called the Creator.
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From the Daily Kabbalah Lesson 1/18-19/26, Rabash “What Are Torah and Work in the Way of the Creator?”

Question: From which point can Abraham’s method be considered a genuine religion?

Answer: From the moment it became a unifying force, a force for building a society that becomes imbued with this idea, adopts it, and accepts it as its way of life.

This occurred when Abraham’s group, which had once left Babylon, began to form itself at Mount Sinai. It is clear that in the Torah, this story is presented purely allegorically. In reality, the people did not physically stand at the mountain; rather, these were inner states that they experienced.

From that point on, one can already say that they had a religion, that is, the implementation among the people of a structure organized in tens, hundreds, and thousands, and the establishment of correct interaction with one another within it in which the Creator is revealed as the quality of love, bestowal, and mutual guarantee.

From here begins the social movement of those who left Babylon, who in this way gradually become a nation.

In other words, the turning point was the moment when the need for an instruction arose in order to rise above mutual hatred. From here, religion begins as a method of uniting people into one whole, in equivalence with the upper force.

We call this method a “religion” because the people, in their structure, are constantly aimed at equivalence with the upper force, striving to do everything so that the upper force will be revealed among them.
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From KabTV’s “The Last Generation” 7/3/17

Question: The basic principle of the Soviet Union was that everyone should be the same. What is good about all people being alike? What does that give?

Answer: Kabbalah does not speak about that. Kabbalah says that everyone must be equal, but each in their own way, in the full realization of their soul, and souls are absolutely different.

If we take the 613 desires and depict them linearly, we will see that together they form a kind of spectrum, and when all 613 desires are arranged according to their level along a line, each desire has a different curve.

That is, each person has their own desires. But when everyone fully expresses themselves, they do so in bestowal toward the entire system, toward everyone else. And in that, all are equal. In other words, no one is similar to another either in the quantity or in the quality of their quality of bestowal, yet all are equal in that each acts to the maximum, from their own unique self.

Therefore, the incorrect interpretation of equality is to make everyone the same so that one cannot be distinguished from another. On the contrary, by realizing our souls as fully as possible, we will differ from one another as much as possible.
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From KabTV’s “I Got A Call. Everyone should be the same” 10/1/10

Question: How can one imagine eternal pleasure?

Answer: From the Creator, we receive desires and fulfillments. Desires are felt as hunger and suffering, while pleasures are felt as the attainment of perfection precisely to the extent of the desire for it.

In our everyday life, we cannot receive continuous fulfillment because desires and fulfillments are not revealed in us simultaneously. But if a person correctly prepares himself to receive fulfillment with an intention to bestow, he receives the desire from the Creator simultaneously with the fulfillment. This is similar to someone who eats food and feels an undiminished sense of hunger together with an unceasing sense of satiation. And so it is in all of one’s desires.
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Comment: In the 1960s, the CIA experimented with LSD and other drugs, and at some point they really did change the world. That is how the hippie revolution began.

In the end, this led people to drop out of society because they saw a little more. As people who took drugs describe their sensations, they could “see with hearing” and “hear with sight.”

My Response: There is nothing like that! It is only a disruption of the brain’s functioning, nothing more.
What happened to the hippies in practice? They lived in a drug-induced fog for several years, and then ended up thrown onto the “scrap heap.” By age 40, they were left without a profession, broken, incapable of anything.

The generation of the 60s had to painfully endure this until they passed on. Humanity understood that drugs disconnect people from reality, and rejected LSD and all the other substances.

Why do we reject them? Let us spray drugs over seven billion people, let them have fun! Why should they suffer?

But we cannot! Nature, the higher governance, does not allow this because we disconnect from reality. We are obligated to reach a certain special, predetermined result of our existence on this Earth. We must reach unity, a single organism. And if this does not happen, then our whole life has no meaning.

That is why people will never agree to drugs. This is programmed in nature. The program that operates within us is aimed at making us check and confirm once again that any disconnection from reality is unacceptable. That is how we are built. We cannot do anything about it!

With time we will not take drugs or alcohol at all. Perhaps more years will pass, but we will still have to tear this out of ourselves. I am sure such a time will come. Society will force itself to change, otherwise it will see that it is doomed to extinction.
[351989]
From KabTV’s “I Got a Call. Kabbalah and LSD, Part 1” 10/6/10

The main problem in educating people lies in the fact that we do not teach them to find what is most important for themselves—a goal. Moreover, in this regard one must be truly independent, and place oneself in a state where neither the media, nor society, nor anything else influences you, where none of that matters to you, and you can withstand everyone.

This is scarier than a battle because you must endure a powerful attack of information, various ideas of a frenzied crowd, the so-called values of humanity. Where would you get the inner strength for this, the ability to compare things, to rise above it all, to disregard everything else where necessary? This is not simple at all. One must be taught this.

If we do not teach this to the growing generation, they will be tossed around like tumbleweeds, and will remain unhappy all their lives. We can see how people cannot find themselves. We think that out of seven billion people, 99% are simply not suited for anything. No, they were never taught. Each person has their own individuality.

When you give a person the opportunity to find themselves and their goal, their point among this vast number of people, they suddenly begin to understand themselves, and see that everything around is precisely adjusted to them.

Therefore, the most important thing is the education of a person: to be where one needs to be, to independently choose one’s own path in life, and to connect correctly with everyone else in order to realize this path.
[351986]
From KabTV’s “I Got a Call. Everyone Should Be the Same” 10/1/10

Question: How much time would it take you to explain to a newcomer what spirituality is, to tell him about spirituality and show it to him?

Answer: Show it? How can you show it to him? He has no tools to reproduce it within himself.

Comment: Let’s put it this way, to convey spirituality. I remember there was a program called “All of Kabbalah in 90 Minutes.”

My Response: You can explain it even in five minutes! That is not important. You can convey in a single sentence what Kabbalah is: “The revelation of the Creator to a person in this world.” That is it. And then, go study. Until a person changes himself…

Kabbalah is not an external science but an inner one. Therefore, everything depends on a person’s qualities. And person’s qualities depend on his efforts, not on me.

Comment: But still, the external picture, whether one wants it or not, attracts a person at the initial stage, and someone who begins to study Kabbalah can work with that.

My Response: Yes, I understand you. Make clips, movies, whatever you want for your advertising. But the wisdom of Kabbalah is still an inner science.
[352053]
From KabTV’s “I Got A Call. Mind or Heart” 10/1/10

Question: Who benefits more in spiritual advancement: someone who is close
to you and can communicate with you or someone far away?

Answer: The biggest benefit can be attained by those who are internally close to me. Baal HaSulam, in an article dedicated to the completion of The Book of Zohar and in several letters, writes that true spiritual attainment comes only from the student’s inner connection to the teacher.

Nowadays, this happens not directly but through a group. And still, this principle remains. In Kabbalah, it is called mouth to mouth (Peh el Peh), that is, according to the common screen between the student and the teacher.

This technique is generally known, when a student annuls before the teacher and devotes himself to connecting with the teacher in such a way that the inner content flows from the teacher to the student.

Although Kabbalah, on one hand, is a science, it talks about how to receive the upper light through the similarity of form. It is precisely the similarity of properties that is called the mouth to mouth contact (Peh el Peh).
[352057]
From KabTV’s “I Got A Call.” 9/11/10

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