Yayınlar

Question: Now is the period when the lights of Pesach (Passover) influence everyone. But if there is no Kli, you may miss this opportunity. The fear that I will miss it, is this the Kli for the light of faith?

Answer: This is one of the components of the desire to attain the light of Pesach, the light of the Creator.

Question: How can you become that maximum component so that on one hand it does not interfere with the influence of the light, and manage in this short period to become necessary to the Creator?

Answer: For this, you need to study together with us, not necessarily physically, to understand what is written in the articles that turn us correctly toward the Creator.

And then it will turn out that all of us are standing before Him with open hearts.
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From the Daily Kabbalah Lesson on 4/14/25, Writings of Baal HaSulam “What Is Greatness and Smallness in Faith?”

From Rabash’s Article, “The Duty to Convey the Story of Exodus from Egypt”: The Book of Zohar explains why one shouldn’t eat matzah during the year, but only during Pesach. It is similar to the king who appointed one of his subjects to be a minister and on the day of his appointment dressed him in luxurious clothes.

Later, the subject took off these beautiful clothes. He was wearing them only for one day when he took a position of a Minister to celebrate the event. Afterward, every year he commemorated his appointment and dressed in his festive, solemn clothes. This example explains why we eat matzah only during Pesach to honor the exodus from Egypt.

Each spiritual root has a corporeal branch. The entire universe represents a single will to receive, “something out of nothing.” Besides it, nothing has ever been created. The light impacts the matter and leaves its imprint on it.

Only because of its imprint and due to the four stages of HaVaYaH can we explore the Light. If we manage to change our desire, we will attain the Light that created the matter and left its imprint on it.

Exiting from the egoistic forces (Klipot) is just one of the stages that lead us to the attainment of the Light. If we manage to achieve this stage, we will detach from our nature that was made out of nothing and begin connecting with the imprint of the Light that is present inside the desire. We will learn what the Light is, what It does, how did It create everything, and what happened to all fragments of the Creation long before this world and man emerged.

In other words, we rise to our root and learn that there was a special point called the “exodus from Egypt” in the program of creation of the desire and in the Light’s impact on it. The desire stops sensing only itself and is no longer confined to its nature; it goes out and begins feeling the Light, its origin, the Root.

From this moment on, the desire has already established a mutual connection with the Light and they begin acting as partners. The upper root that allows us to approach it and work together with it is very important since it is the point where a Man (Adam)—(Domeh) the one who is similar to the Creator—appears. It’s like a birth! That’s why the exodus from Egypt is called a spiritual birth of every individual soul. This explains why we honor this state.

There is a correlation of the spiritual root of the material branch that is imprinted in the categories named world, year, and soul. This world was made as a projection of the spiritual world, that’s why for each spiritual action or event, there is a corresponding material branch in this world. This is why we celebrate the entire spiritual process that we go through in the branches; it is called a yearly cycle.

All our traditions are a material reflection of spiritual actions that we hope to attain and implement. Exiting from the will to receive and attaining the very first sign of the similarity with the Light, i.e., spiritual birth, is called the exodus from Egypt. It is the initial step for all of us. This month is called the first among all other months. It denotes the beginning of the spiritual growth of a human being.

By all means, we advance for many years before arriving to a sensation called Egypt and realizing that it’s impossible for us to stay at this level. Although this state is very hard to reach since for that we have to experience more pressure, undergo unpleasant sensations, acknowledge that we are unable to exercise self-control, and divulge our slavish dependence on our egoistic nature.

The fact that we live in this material world is of great help to us. It’s a spiritual state in which we completely depend on the will to receive, and thus have no connection with the Light. This step allows us to experience material sensations. It seems to us that we live in the materiality, at the last level of sensations that manifest inside the will to receive.

Due to materiality, we can organize our lives in a way that we get a chance to exit from it and begin sensing spirituality.
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From the 1^st part of the Daily Kabbalah Lesson 4/13/14, Writings of Rabash

At this time, we approach a state when humanity faces a need to change its attitude to life, to itself, to its developmental goals. Humans have to realize that there is a purpose in life and that nature leads us to achieve it.

We will advance towards mutual understanding, benevolent attainment, and comfortable existence to the extent of our correspondence with the program that guides us.

The goal we must reach is above this world, beyond life and death. Eventually, we will transition to the level of immortality. This world gradually will dissolve and we will enter a totally new dimension. By the way, nowadays all worldly sciences confirm this fact. We are going through this process as we speak.

Everything starts with Pesach (Passover), i.e., when we realize that we are capable of rising above our egoism and we shift to unity and reciprocity by observing the rule of “loving our neighbor as ourselves,” or at least following the rule of “not doing to others what we do not wish for ourselves.” In other words, when we feel like brothers and maintain mutual guarantee. This holiday is about realizing that exiting from the ego is possible.

When one “leaves Egypt” and rises to the next level one regards the prior state as absolute wickedness and clearly sees how it can be used correctly. This explains why it is said that attainment happens at the foot of Mount Sinai (derived from “Sina,” hatred) when all human properties “stand around the mountain,” whereas our aspirations, the point of Moses, rise to its peak.

Mount Sinai represents a huge egoism and it is absolutely essential to make us rise above our qualities that stand for the entire nation gathered around the Mountain.

The final goal of human advancement is to reach the peak of the Mountain where Moses and the Creator are.
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From KabTV’s “A Talk About Passover” 3/18/15

Question: The night of the Passover Seder is a special night for the people of Israel. It is thought that on this night this people was born and began its new way. So really, in what way is this night of the exodus from Egypt so unique?

Answer: A person begins to feel that he is in the Egyptian exile, in slavery to his ego, which is called Pharaoh, and that it is necessary to depart from under its dominance, to flee; yet he cannot do this. He begins to scream internally, he is no longer prepared to endure a life like this. He invests effort in regard to the group, the environment, the teacher, and the books. He really feels that he is in prison, in darkness.

Gradually he sinks into a state that is called the “darkness of Egypt,” the night of the exodus from Egypt. This night is absolute darkness; no hope is left for him, no chance in life. He doesn’t feel that he is prepared to continue to live within his ego, since he hates everyone, and he is unable to relate well to anyone.

He strives to love the friends, to love the other as himself, but he sees the opposite, he becomes worse and worse. The Pharaoh in him, his ego, becomes stronger and more brutal. So in the end the person is broken, for he sees that he has no chance of leaving this servitude.

He passes through very difficult inner states, which ultimately are amassed together: all of his attempts to flee from his ego, to rise above it, all the victories of the ego that show a person how strongly this Pharaoh is holding him from within. He really finds himself in the middle of the struggle of two forces: On the one hand the person pushes since he yearns to go free, and on the other hand the ego hangs on to his legs not letting him flee.

Ultimately, these two forces reach the peak of the struggle between them, and the person finds himself between them, feels absolute darkness. This state is called the night of exodus, the darkness of Egypt. And so suddenly he hears a call from within this darkness: “You must leave! You are ready to do this! You can get up and flee from your ego, here and now, at midnight, that is, from the darkest state. Don’t take anything with you to the new state, except those things that you really need for bestowal, the attainment of unity, the connection, the love”.

In this case the person is ready to leave and flee from his ego; he wants to rise above it. This is called his spiritual birth.
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From KabTV’s “Kabbalists Write: The Night of Passover Seder,” 3/4/13

The Torah, “Leviticus,” 23:4 – 23:8: These are the Lord’s appointed [holy days], holy occasions, which you shall designate in their appointed time: In the first month, on the fourteenth of the month, in the afternoon, [you shall sacrifice] the Passover offering to the Lord. And on the fifteenth day of that month is the Festival of Unleavened Cakes to the Lord; you shall eat unleavened cakes for a seven day period. On the first day, there shall be a holy occasion for you; you shall not perform any work of labor. And you shall bring a fire offering to the Lord for a seven day period. On the seventh day, there shall be a holy occasion; you shall not perform any work of labor.

Question: Why is it forbidden to work on the first and last days of Passover?

Answer: It is because we distinguish between two states in the spiritual work: awakening from below and awakening from above.

During the awakening from below we evoke the cooperation between the light and the vessel by our yearning. The light corrects the vessel and gives it the right intention. During the awakening from above, this work is fulfilled from above but only because we have created all the right conditions for it in advance.

We make efforts, and thus create the right conditions for the first and last days of the holiday since the week of Passover has to be closed at its ends by states in which we don’t do anything since the upper light does all the work. The first day of the holiday is the beginning of the exodus from Egypt. The last day is the end of the exodus that seals it.

It is important to say that the nations of the world have different calendars. The Christian calendar is based on the movement of the sun. The Muslim calendar is based on the movement of the moon. While the Jewish calendar takes the movement of the sun, the moon, and the earth into account since the earth is the central object between the sun and the moon.

On one hand we take the year into account, which means the revolution of the earth around the sun, and on the other hand we take the month into account, the revolution of the moon around the earth, and compare the two. Thus the Jewish calendar doesn’t change and so, for example, we can calculate in advance which day of the week will be the first day of Passover in another 35 years.

What is more, based on the comparison between the movement of the sun, the earth, and the moon, we can say that Passover cannot be on certain days of the month. This means that everything is accurately related to the general astrological system.

Question: The Torah refers to holy assemblies several times. Why do we have to gather in Passover?

Answer: Holy assemblies during Passover are the most important thing for the Israeli nation since it is actually thanks to their desire to unite that they need to come out of Egypt.

A person’s union with a group of people, with the society, with the nation, or with the whole world is actually different levels of the exodus from Egypt (from the ego). When we attain the force of unity, a certain tension, this exodus, the detachment from the ego, takes place.

It is always among us, separating us and making us feel repulsed by one another. If we begin to compress and condense it, try to unite and connect to one another, then the exit from the ego begins the moment we first attain unity.

On the first day of Passover (the exodus from Egypt) we begin to tighten this connection. Then we work on it during the week and totally unite on the last day of the exodus from Egypt. From that moment on we are a united nation.

But in the meantime, people don’t understand what they should do, although there is a direction that spurs the desire to escape from the ego, it is merely an animalistic instinct without the proper awareness. People will acquire the recognition when they gather at the foot of Mount Sinai.
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From KabTV’s “Secrets of the Eternal Book” 5/28/14

Spiritual roots also have an influence on their material branches. Everything is determined by the order of dissemination of the forces of light, which affect our material, the desire to receive pleasure. There is a special periodicity and causality in the affect of these lights.

They have a mechanism, which puts into gear and controls everything from the head of the World of Atzilut. From there, from Arich Anpin, Aba ve Ima, YESHSUT, and ZON, which exist in special relationships to each other, we receive changes, which are called: year, month, week, days, minutes, nights, as well as many different more internal states. We are talking about qualities and the combination of qualities, which have a great influence on this world.

If a person wishes to connect himself to the spiritual root and to place himself under a greater influence of the upper light, in order to become closer to it, then one must use these periods of a special influence on us from above. If one wishes to ascend spiritually, then during such periods in our world, which are called holidays, he needs to unite with the intentions that pertain to such influences.

In ARI’s book, The Gates of Intentions, he explains how a person should act during such special periods of influence on our world, as Rosh HaShana, Sukkot, Pesach (Passover), Shavuot, and so on. If we are talking about Pesach (Passover), then its most significant characteristic is the light of Hassadim. When a person receives the light of Hassadim for the first time in his life, he acquires the quality of bestowal and rises above his ego.

Therefore, it pays for us to think more about the upper light, which, at this time, has a greater power to raise us above our egoism and to keep us above it, in the quality of bestowal. Subsequently, we will already be able to advance further and to feel the spiritual world with all its details.

Thus we should spend all the days of Pesach thinking about the unification between us and the upper light, which raises every one of us above his personal egoism. This needs to be our main intention over the course of the whole holiday.
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From a lesson on Rabash’s article “The Connection Between Pesach, Matza, and Maror“

The holiday of Pesach stands at the head of all holidays and all times in the spiritual process because it symbolizes the transition from the desire to receive for oneself to the desire to bestow, or more precisely, from the desire to receive for one’s own sake to the desire to receive for the sake of bestowing. This is why Pesach is so important. It marks the entry into the spiritual world, into the sensation and understanding of spirituality.

Before this, a person goes through many stages starting from his natural state of being immersed in the desire to enjoy, often without even realizing it. Then, he begins to ask, “What am I living for?” That is, mere animalistic existence no longer satisfies him, and he wants to understand the meaning of life, its source, cause, and purpose. An animal does not ask such questions; this is the beginning of the birth of a human being.

The entrance into spirituality begins when a person suddenly feels that he can no longer think only about himself and wants to act outside his egoism. Pesach (Passover) symbolizes the entry into a new world, the start of a new stage—Lishma—the beginning of bestowal, faith, and attaining the quality of Bina, according to which we begin to work.

Only when a person feels and understands that he is incapable of acting for the sake of bestowal can he be considered to be in exile. This is exile from the quality of bestowal, which he wants to attain but cannot. Only this determines the measure and severity of the exile.

Humanity is divided into three parts. The first part consists of those in whom the point in the heart has already awakened which leads a person to Kabbalah or compels them to seek it. The second part still does not understand the purpose of any of this.

And the third part fights solely for material actions without touching the intention; meaning, they strive to preserve the intention for their own sake. Based on this, humanity can be divided into many groups, nations, and various movements.

The Egyptian within me convinces me that the main thing is to perform the actions that the Torah demands without paying attention to the intention, i.e., to focus solely on material commandments.

If I do not question the results of my work, it means I am an Egyptian; that is, I am acting according to the Egyptian within me. But if I begin to care about the intention, then I discover that I am in Egypt as a slave, in exile from the spiritual world.

There is a spiritual reality where everything is done for the sake of giving, while I remain in my egoism. The extent to which this troubles me, more or less determines my place in the spiritual process. Until I reach a state where such a life feels worse than death, and I feel I must escape from the egoistic intention. That means I am already on the threshold of liberation, on the way out of Egyptian exile.
My inner Egyptians hold me back and persuade me to keep going as before, saying everything is fine: the action is what matters, and intention is irrelevant. If I agree with this, I become an Egyptian.

But if an inner struggle over intention begins within me, I realize I am under the control of the Egyptians, and I want to break free from this slavery. I understand that what matters is not the action but the intention, and that I must rid myself of the intention for my own sake. This means I need the light that brings back to the source (the reforming light) and an escape from Egypt.

I am ready for anything as long as I do not remain in the egoistic intention. I need nothing but the ability to carry out this act. I have already detached from the intention for myself although I have not yet reached the intention to bestow. I still don’t know what true bestowal is or to whom to bestow, but I am already on the way out.

The transition from being an Egyptian to becoming Israel means that I no longer have the strength to act. I don’t want to act for the sake of egoism, but I do not yet know how to act for the sake of bestowing, and so I am left not knowing what to do.

This is how the exodus from Egypt happens. It is in total darkness, when we are lost and unsure of our next step, and then salvation comes.

It is said that the work of the Egyptians is done with white bricks, spotless, without a single blemish or speck of dirt. If each day I egoistically add another brick to my work, I build a beautiful, snow-white structure, without any impurity or trace of doubt, and feel completely righteous.

Egyptians in Egypt cannot have any awareness of evil because they simply follow the example set by the rest of the world. What more could a person need?

These are the seven years of plenty, when a person is fully engaged in the work of Egypt, confident in their own righteousness and success. He does not even realize he is acting out of egoism. That realization only comes as a result of the influence of the reforming light, which subtly illuminates bit by bit, gradually advancing the person.

“Penny by penny, a great fortune accumulates.”

When there is no strength left to work, only one thing remains—prayer. Turning to the Creator solves all problems. After all, the purpose of everything that happens to us is to compel us to connect with the Creator.

In Egypt, we acquire all kinds of means and methods of connection with the Creator. For every difficulty that Egypt places before us, we must find the answer through a new form of connection with the Creator.

The heaviness of the work depends solely on the intention. If the intention is for the Creator, for the sake of bestowal, then you soar as if on wings and feel no burden in the work. It is as if you have left Earth’s gravitational pull and are floating in space.

But if the work feels heavy, it means you are carrying the wrong suitcase and are not aimed toward the Creator.

We receive the influence of the Creator through the entire shattered soul of Adam HaRishon. The Creator perceives the whole soul as one. For now, I may have a personal, very limited connection with the Creator, but even that comes to me through the collective soul.

“The upper light is in absolute rest,” meaning it fills the collective Kli. But I receive connection with the Creator to the extent that I am connected with the collective soul.

Let’s say I connect with one out of twenty billion souls, then to that extent I receive contact, which always flows through the common connection.

The Creator is within all creations in a perfect state since all have already reached the end of correction, and I connect to that state.

What is the difference between Matza and bread? Matza is also bread, but it is called the “bread of poverty” and is made only from flour and water. And even the water is added in minimal amounts. You cannot make bread without water, so just enough is used to knead the dough without letting it ferment.

This is a sign that we are not yet capable of working with our desires for the sake of bestowal, but we also no longer want to work for the sake of receiving. It is an in-between state neither here nor there.
Matza symbolizes filling in order to escape.
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From the Daily Kabbalah Lesson 4/21/19, Writings of Rabash “The Connection between Passover, Matza, and Maror”

Question: Sometimes you say that people are ready to hear us, but we are not yet ready to properly convey the Kabbalistic information. Are people really ready to hear us?

Answer: No, they are not ready yet. If they were, they would hear. However, it is a dual problem: both on my side and theirs. I am not yet able to convey everything in the way that is most accessible and close to them, and they are not yet capable of grasping it with their inner qualities. So we both still need to move toward each other.

That is why I say that maybe I have a few years left in my life to make the Kabbalah method closer, clearer, and easier for everyone to understand. On the other hand, humanity is gradually approaching me because it is being pushed from behind by crises.

Of course I do not wish any misfortunes upon anyone, but I hope that blows will affect people, and they will come to the goal faster. I see these crises as a manifestation of the disease that is choking and oppressing us but is still hidden inside.

What did they do with the previous wave of crisis? They suppressed it, pushed it inward with “antibiotics” like they usually treat a disease. It seems like it is gone, but it is smoldering inside, everything is already rotting, but you do not feel it yet. And then suddenly, a person gets an X-ray, is opened up, and they say: That’s it, we are sewing you up—and off to the cemetery.

But I do not want things to get to this point. That is why it would be better if humanity gains awareness of the evil of its state at the same time as we provide the method. People will realize that they have nowhere to turn, that they must correct their state, and right there beside them there will be a method showing how to correct it and attain confidence, peace, and a normal life.

We at least speak to them about that, not even about the world to come. At least in this world, they can achieve a good life, for themselves and for their children in everything.

Our task is to bring humanity to this. That will be the first stage of correction, the first stage of accepting Kabbalah as a method of correction. This is my dream.
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From KabTV’s “I Got a Call. Berg and Laitman” 8/9/10

We must constantly work with great precision to not waste a single minute. This is the formula for success. It’s not that each minute is so important in itself, but that you don’t let yourself go.

You push yourself in this race to the point of exhaustion and leave yourself no opportunity, not even a moment, to slip away from spiritual work.

Only then do you begin to feel the impossibility of reaching the goal through your own efforts and the right request for the Creator’s help arises within you, and He responds without delay.
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From KabTV’s “I Got a Call. The Kabbalist is Out of It” 7/30/10

Talks about the Steps of the Ladder, Part 108

Where in this Process Does the Recognition of Evil Occur?

The recognition of evil occurs when we realize that we are immersed in our own self together with the bricks, that we have exerted effort arranging them and thought about how to proceed by our own strength, disconnected from the fact that this entire process was arranged for us from above merely as a means. This whole world is only a means. Everything that exists, except for the end of correction, is simply a means toward that correction, including all spiritual states, and certainly our current state.

The recognition of evil happens when we see that we have forgotten all of this and have “turned the vessel upside down,” that is, we have mistaken the means for the essence.

Question: Do you think the audio and video lessons, lectures, and programs you’ve recorded in the past are suitable for future learning?

Answer: I think no one will come to replace me so quickly or will begin present material in an even simpler form. At least I don’t see the next person to lead. But that doesn’t matter. It doesn’t bother me.

First of all, what can I say or do? Everything is prepared from above, on the one hand. And on the other hand, it’s simply not necessary. People will have the media recorded in good quality, and they will study it, adapt it to themselves, and apply it.

That’s enough, because everything has already been explained. As long as I have the strength, the time, and the years, I may be able to simplify the material even further. At the very least, people can easily use the content from the last ten years, they can work with it and benefit from it.

And in the end, neither I nor they are the masters of our states, the Creator is. Whatever He decides, that’s how it will be. There is a program by which we are developing.
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From KabTV’s “I Got a Call. 20000 Lessons” 8/3/10

Question: I remember when I came to a congress for the first time, I had a great desire to cross the Machsom. I was overcome by a feeling of certain unification, like you just cling to others and want to feel something.

I do not know if this is psychosomatic or actually an unconscious, temporary feeling of a single whole. Is this the feeling you are talking about, or just an autosuggestion?

Answer: It is also a psychological feeling created by you along with the others but on a very small, low, animate level. This is something that can be done in any company.

The Creator does not participate in it, and therefore, it is not spiritual. A single, unique field of love has not yet been felt in it.

Love is not what we imagine in our world. Love is a quality of absolute bestowal; it is when your and other people’s desires absolutely merge into a single whole and you have only one intention left—to fill them from yourself, to give to them. That is what love is.
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From KabTV’s “I Got A Call. Field of Love” 7/4/10

Question: How can one explain the fact that each person sees their own reality, and at the same time, as Kabbalah says, it does not actually exist, there is only me with my perception?

Answer: Yes, there is only you and nothing else—no history, no geography, nothing at all. You exist as a certain point of desire. Besides desire there is nothing, and within this desire some perceptions or fulfillments are felt.

These fulfillments appear in exactly the form in which you currently perceive yourself. In other words, the feeling of “self” manifests within the desire in the form of your image, and the perception of the surrounding world also appears as images within the desire. That is, you feel the fulfillment in desire in this particular form.

Question: When you describe something, you speak in general terms, “a person,” without addressing anyone specifically. So do all the others actually exist?

Answer: A person, naturally, does not exist. Then how do we see others and our universe? None of it exists. The worlds? They do not exist either.

Only one state exists, which we conventionally call the “World of Infinity,” that is, creation filled with the Creator.

Question: But why do I perceive the world from such an angle, as complex, made up of other elements, people, and animals?

Answer: Because within you there is such a desire that is imperfect, shattered, unassembled, non-integral. You perceive the inner sensation of this desire as “me and something around me,” or “a lot of things around me.”

Comment: But when I say something to other people, they agree, are delighted by a thought, they seem to really exist independently.

My Response: Yes, these are your own desires, which appear to you in the form of separate people, who seemingly objectively exist independently of you and in contrast to you.
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From KabTV’s “I Got A Call. Reality of Perception” 7/20/10

Question: Before explaining a certain topic, you always ask to read the relevant article first. Why do you do that instead of just starting to talk about things in general?

Answer: I could speak for myself as well. But I want to teach people to be connected to the primary sources because the main thing for us is to be connected to those great Kabbalists, participants in the common system of souls, who perceive the unified field, the Creator, and exist within it.

That is why we study a book written by a Kabbalist who once lived in our world. In truth, this is a soul that felt the field of the Creator and described it: what happens in its relation to us, how it created us, developed us, and brought us to the state we exist now.

Question: But your own texts are also very deep. Don’t you transmit from your level just like other Kabbalists?

Answer: Yes, but I still do not claim the role of Baal HaSulam, my teacher Rabash, Rabbi Shimon, or the ARI. These are great Kabbalists—powerful parts of the collective soul—who are in deep, vast connection with this field, with the Creator.

They described their sensations and perceptions in a special way. And if I adhere to them through what they wrote, then I connect to their sensations as a small part of them, and in this way I can move forward. But if I do not interact with their source, how can I move forward?

After all, in our world, we also learn from others. If I try to learn by myself, it would take me twenty to thirty thousand years to become a human being. Imagine a child abandoned in the forest, what does he grow into? Nothing more than an animal. He can never become a man.

So do you want me to leave myself and my students alone in the forest? We must make use of everything the great previous generations have done for us, and they have prepared everything!
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From KabTV’s “I Got A Call. The Importance of the Sources” 7/15/10

Talks about the Steps of the Ladder, Part 107

How Do We Know if We Acted Correctly?

If we do something incorrectly, we simply get stuck. However, if we study, are in the right environment and are generally on the right path, then although we undoubtedly make mistakes in every detail, we do not veer off the course of the work. Why? This is because we are in the right environment, we have access to the correct books and proper guidance, and all that remains for us is to recognize our mistakes in every detail and endure the disappointment. This is how we remember the Creator and realize why we do not progress. We recall that it is not us who act, but the Creator who does everything.

Then, the obstacles and disappointments bring us back to the Creator; they give us a deficiency that compels us to connect with Him. Where can we obtain this deficiency if, from the outset, Pharaoh exists within us? Initially, we think that we will build everything by ourselves and that is enough. For example, we are given a desire to advance in spirituality, but this desire still lacks direction. It is up to us to shape it so that it is directed at bestowal upon the Creator or receiving from Him. What matters most is the connection with the Creator.

We can achieve such a connection only through failures. By entering the work with our own strength, we eventually reach the awareness that “it is not my strength and might that has achieved this.” Then, from disappointment and helplessness, from realizing that we are incapable, we begin to see that there is no point in the work if it includes only us, the individual. We start to understand that our action is merely a beastly effort like that of all humanity, unless the revelation of the Creator is present within it.

This realization returns us to alignment with the Creator. We must turn to the Creator and ask Him to perform the action for us because we have seen that we ourselves cannot do it. This means that if we did not experience disappointment and despair in every single detail of our work, we would not turn to the Creator. Why do we turn to Him? Out of necessity, for the work to be completed.

But all these acts of “not for our own sake” ultimately lead us to the realization that what truly matters to us is the connection with the Creator, not the actions themselves, not the bricks, nor anything else. Everything else is simply a means since we are built this way to eventually return us to the right intention, to the understanding that we do not need any of those things. All we need is to be connected to the Creator in order to bestow upon Him.

This is a sequence of thoughts, causes and effects, and external demands that gradually become internal. It is a chain that develops within us and takes us from a state where we want to place brick upon brick, but are unable to. Then we become frustrated with ourselves and recognize that our true concern is the Creator. We first become angry at the Creator for not letting us place brick upon brick, but later we begin to realize that placing bricks is not the goal. Instead, we must be connected to the Creator. The emphasis, the center of gravity, gradually shifts from ourselves to the Creator.

As this process unfolds, the importance of the connection with the Creator grows, and the connection is no longer about the brick but about Him alone. Then, we are not connected to the Creator for our own sake but in order to bestow upon Him. There are many details to examine in this, but by engaging with each and every detail in the corporeal world, we ultimately scan through all aspects from one end to the other.

Thus, it is written: “A righteous person falls seven times and rises.” Every step forward involves a moment of failure, regret, the recognition of evil, and correction. This is how we were made. We need to go through every single detail.

We do not determine these states. We do not know when a new desire will arise, how it will become scrutinized, or what needs to be done for that to happen. When we fully immerse ourselves in a desire, we cannot act as a philosopher looking at the big picture and “wandering” between different states of consciousness. What matters is the overall movement that we maintain, as it is written, “Whatever your hand finds to do with your strength, that do.”

The general effort we invest is what brings about this unfolding sequence of events, the transition from state to state, until we reach the completion of our scrutiny and correction, and attain the intention to bestow. That is the goal. Everything we have experienced up to this moment has been nothing more than a means to reach the point of unity with the Creator.

When we complete this recognition, we are once again given the opportunity to place “brick upon brick.” Once again, we begin placing bricks without the Creator’s presence. We rush forward and act with our own strength, thinking we are doing something great, that we are engaged in construction.

This can happen in any action in this world, from the most beastly to the most spiritual, even in spreading the wisdom of Kabbalah or giving an important lecture, where we think that we are about to make a great effort. We become immersed in the action itself and forget the required outcome of the action: the strengthening of our connection with the Shechina.

Question: What does it mean when we say that the group comes out of Egypt? Is it referring to a local group or the entire world Kli?

Answer: The entire world Kli! No one will be allowed to exit alone, not a single group nor a single person. Mutual guarantee (Arvut)! What can you do?! Everyone connected in the system with us will receive spiritual revelation.

Right now, we are gradually forming the conditions for mutual guarantee. What is mutual guarantee? It begins when you break away from egoism and cross its boundary.

As you pass the boundary of egoism, you see a massive force of evil separating you from your friends, an integrated force built up over your entire path of spiritual work, from your first lessons to the very point where you break free from egoism. That is when the condition of mutual guarantee arises.

And what else could mutual guarantee be built upon if not on top of complete egoism?

Mutual guarantee means that despite the development and manifestations of egoism within me, I pledge to relate to all group members with love and devotion, no matter what I may perceive from them.

Because what I think they are doing to me is simply how it appears to me. Remember the concept of the perception of reality, a person paints the world within themselves.

Question: So am I accumulating egoism in order to reach Mount Sinai and then, like a rocket, burn it up?

Answer: You don’t burn egoism; you begin to rise above it. It never disappears. In fact, it continuously helps you “digest” yourself more and more. You’ll elevate above it, use its qualities, and transform them into qualities of bestowal.

This is the beginning of the spiritual path. Before that, everything is just preparation. The entire period of recognizing egoism, meaning Egypt, is not yet a spiritual ascent.
[74631]
From a Kabbalah Virtual Lesson on 4/1/12, “The Group Is Exiting Egypt”

Question: I look at the world and there are already eight billion of us. And I assure you that very few people can say that they are the ones who need to be educated. No, I need to educate others, that is the go-to formula. They are the bad ones, the selfish ones, not me. It is because of them we suffer.

How will a person understand that he is the one who needs to be educated?

Answer: Only through blows. How else? If they think they are so good, why is the world so bad?

Comment: Others are bad, that is why the world is so bad.

My Response: If everyone thinks that way about others, does it mean the world is bad or good?

Comment: The world is bad.

My Response: Except for me?

Comment: Except for me; yes, that is what people think.

My Response: And we will keep believing this until something falls on our heads and there is nothing left to think.

Question: Can we say that by doing this we are summoning trouble upon ourselves?

Answer: Of course. Instead of correcting ourselves or trying to do something, we calm ourselves down.

Question: We say: “Others are bad, but I am good.” Am I calling trouble on myself?

Answer: Yes.

Question: Not examining myself? Is it bad?

Answer: Very bad! This leads the world to disaster.

Question: Is genuine education when I learn to examine myself?

Answer: Yes, when I look at myself, at what I am like. When I look at what I owe to others, at being the only one uncorrected. That is, everything that is in me: a liar, a thief, a deceiver, a hater—I do not know what other epithets to come up with here—it is all me.

But everyone else is not. All others do not exist at all. All others are my various reflections that I see around me. That is, I look at a lot of people around me, and each of them portrays me negatively in this form and that and that.

There are eight billion people in the world, and each of them represents some kind of negative quality of mine. Eight billion! That is how I am depicted into the world. And that is how I see it.

Question: So what do I do when I see evil, an evil person?

Answer: If I correct myself, I begin to see the world as more united, as striving for bestowal, love, and connection. Eventually I realize this is all one system, one person called “Adam,” and this Adam is me. Because that is how I put it together with my actions, behavior, thoughts, and all sorts of corrections.

Question: Do I absorb the world into me and become this one soul, as we say, Adam?

Answer: Yes.

Question: Is this true?

Answer: It is true.

Question: And is what we see a lie?

Answer: No, we also see the truth, but it is a partial truth, torn apart by our inner egoism.

Question: Otherwise we do not pass it through our ego? Are we looking not through egoism?

Answer: Right. If I put them all together in one single image, then it is me.

Question: How can I focus on it like this?

Answer: This is our task—to gather the whole world and say, “This is me, and this world depends on me.”

Comment: Am I responsible for everyone and everything?

My Response: Absolutely everything is here.

Question: Every person?

Answer: Yes.

Question: Is the simplest, most ordinary person responsible for the world, for everything that happens in this terrible world?

Answer: To the extent that he finds himself in this world.
[342829]
From KabTV’s “News with Dr. Michael Laitman” 4/3/25

Question: We have the option to either receive acceleration from the Creator or let everything happen in its own time. What caused the accelerated exodus of the people of Israel from Egypt? What can we take from this example to speed up time?

Answer: The reason for the premature exit of the people of Israel from Egypt was a tremendous wave of “dark force” that descended upon the Israelites in Egypt and made their life there unbearable, worse than death. That is why they fled from there, and this led them quickly to the realization of their spiritual identity.

Question: How can this be applied in the ten when there are major disagreements?

Answer: If the ten is not like one man, then it does not truly exist yet, and this cannot be applied. A ten is when all the ten are as one.

Question: What is spiritual individuality?

Answer: It is the unique quality of each soul in the ten in relation to the others.
[342928]
From the 2nd part of the Daily Kabbalah Lesson 4/9/25, Writings of Rabash “But the More They Afflicted Them”

Comment: You say that The Book of Zohar must be understood, but it is very difficult! Even Israelis, who in principle…

My Response: So what about Israelis? What difference does it make whether you are Israeli or not? That does not matter! What matters here is attainment. One must enter this book. For that, you need to feel the world it describes, nothing more.

Question: So it begins to work effectively only for a person who is in spirituality?

Answer: Yes, that is a natural and necessary condition.

Question: Let’s say you distribute this book throughout the world now. How will people be able to perceive it if they are not in that state?

Answer: With its help, they will begin to draw closer to the upper world and gradually enter it by drawing the upper light upon themselves.

In item 155 of the Introduction to The Study of the Ten Sefirot, it is written that a person who, even without understanding anything, reads about the upper world, its structure, connections, functioning, and draws its influence upon himself because he is already within that structure albeit in an unborn state. Yet in doing so, he tries to awaken himself, to elicit the influence of the system upon him. That is how it works.

Comment: Basically, you are speaking of someone who intentionally tries to do this. But now you are giving a lot of material from The Book of Zohar to people who are not in spirituality, for example, while holding conventions and different events.

My Response: That is exactly how it should be! After all, they also need to be influenced by it. Otherwise, how will they approach it? How will they develop?

Comment: But it is hard for people. You see that yourself.

My Response: What difference does it make if it is “hard”?

If I have a small child, I constantly present him with tasks, try to provoke him with new, unfamiliar details of this world so that he can get to know it, discover it. I try to spark his interest so that questions arise in him: “What is this? What is it for? Why?” Only in this way does a person develop.

Therefore, of course, I must show the unknown and indicate that it is the unknown. Look at it, explore it; first find the question, and only then look for the answer.
[342811]
From KabTV’s “I Got A Call. Zohar is Book №1” 7/8/10

Talks about the Steps of the Ladder, Part 106

Chapter 11 A Person Builds a Home

What does “And through the Torah, the person was created” mean? Human (Adam) comes from the expression Adameh leElyon (“I will be like the upper one”), and it is written: “You are called Adam, but the nations of the world are not called Adam.” This means that if the will to receive undergoes a correction called “for the sake of bestowal,” the corrected part is called “human.” How is this done? It is done through the Torah. How is it done through the Torah? We are given various opportunities to perform different actions in this world, and through our successes and failures, our will to receive develops.

After the development of the beastly desires for food, sex, and family, and the development of social desires for wealth, honor, and knowledge, we reach the development of the spiritual will. The development of the spiritual will is not a further expansion of desire. Rather it is the desire’s direction toward the Creator, and accordingly, its growth. If before the development of the point in the heart, which is this new desire for spirituality, we work on developing our desire, usually unconsciously, without knowing why or how, impulses and cravings surface within us, we simply run after them and fulfill them. Such work is not even considered a single line, and certainly not two or three lines. But the spiritual desire can only be developed, expanded, and corrected in the form of lines.

“Lines” mean that the small desire is not simply inflated into an ever-greater one without direction, which would make its form a circle, but it is straightened so that it aims at a specific goal and that it is intended for a specific use. The desire is aimed not at the person themselves, who is the central point within the circles, but at the Creator, outward from the central point to the source of light.

Therefore, in the spiritual desire’s development, there are several forces, conditions, and states that influence it so that the process of the desire’s correction does not follow the laws of other desires. It operates in a very complex and precise way, so that the desire grows only according to the degree of its correction toward proper use, toward the Creator. Suppose, for example, someone is inspired with the desire to build a house, a desire that is already connected to spirituality. They need to relate every detail of the construction process, the planning, the ordering of materials, the actual building, the selection of workers, and even themselves, to the purpose of creation. They must constantly remember that this house is meant for a use related to the purpose of creation.

That person becomes so immersed in the work that they forget the direction, the meaning behind each and every action. Then the work seemingly stops and various disturbances begin to arise. These disturbances are not real obstacles, but signals, signs, that they have forgotten something very important: the intention, the reason for each action. Since spiritual progress happens step by step, sometimes we get stuck at a certain stage stubbornly trying to find a solution on our own, insisting on continuing construction at all costs. But we see that we cannot move forward until we remember that the problem is that we forgot the intention.

This means that instead of moving from the left line to the right line, we thought that we could complete the work by our own strength alone. Then we remember the right line, the Creator, alignment with Him. That is, we remember that we must be connected to Him with all of our heart and soul while performing the action. Only then can we progress again until we forget once more, and the cycle repeats.

In all of our work in this world, we constantly forget the goal. We forget that the goal is not to work according to the way that we think in this world, but the work itself is an effort to remain connected to the one who gave us the work, and to use it as a means to hold onto the thought and, most importantly, as a means to increase the intention. The work itself is merely a tool only to the extent that it is meant to build and develop the intention. We think we are building a house, as if the house itself is what matters. But in reality, we are supposed to build a structure of intention rather than a structure of bricks.

Since we are made of both material and spirit, intention, we are given material tasks so that we can construct a spiritual structure alongside the physical one. It is true that we cannot build a purely spiritual structure, even though, ultimately, that is the only structure we truly need. This means that we must establish only the intention, the screen (Masach), and the reflected light (Ohr Hozer), while the will to receive, the “bricks,” will always be available to use properly, according to the intention of bestowal.

This is how we build a house, and this is how we build ourselves into a human (Adam). How? Through the 248 organs and 365 tendons, which are 613 components or desires within us, which we must construct. We want to use these desires as much as the corresponding spiritual form allows. We need to arrange our desires according to bestowing intentions so that these two aspects—the use of all desires, on one hand, and the alignment of those desires with the intention to bestow, on the other—are in harmony and work together.

Kabala Medya

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Telif Hakkı © 2003-2025 Bnei Baruch – Kabbalah L’Am Association, Tüm Hakları Saklıdır

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

Kabala MedyaTelif Hakkı © 2003-2025 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 © 2003-2025 Bnei Baruch – Kabbalah L’Am Association, Tüm Hakları Saklıdır