Entries in the 'Holidays' Category

Jerusalem—The Capital Of United Humanity

Laitman_421.01Jerusalem is the place of the Temple and at the same time the place of destruction. We need to reach a state when Jerusalem, which means “complete fear/respect” (Ira’a Shlema), will dwell in our hearts, in our desire, and with the acquired intention for bestowal, we will build a perfect spiritual vessel there called “the Temple.”

Both the first spiritual vessel—reception for the sake of bestowal—and the second one—bestowal for the sake of bestowal—belonged only to the head of the common soul. The third vessel will include both bestowal for the sake of bestowal and reception for the sake of bestowal for all the nations, as it is written: “My house shall be called a house of prayer for all peoples” (Prophets, Isaiah 56:7). That is, for the entire desire to enjoy created on human level. Everyone will equally receive revelation of the upper force in common unity. Differences between people will disappear and this world will disappear at the end of correction, as Baal HaSulam writes. Only a common desire in which all unite in perfect unity will remain, fully filled with the upper Light.

Everyone will be in complete attainment of the upper force, as one heart, without any differences. On the contrary, the previous separation will work to strengthen the unity, as it is written: “Love will cover all transgressions.”

The restored Jerusalem must be like this. But for now, as we see, it is in a state of total destruction. There is no city in the world that is more divided, torn apart by every possible opposition and contradiction. It must all be revealed as material for correction.

Jerusalem Day reminds us of a needed correction. It turns out that it is not a celebration in honor of the city itself. It is a celebration in honor of the opportunity given to us for deliverance.

We celebrate the day of Jerusalem being given to us as a place of work and the place where correction will take place in the future. Then, the people of Israel and all the other nations as well as the land of Israel and the whole world will be revealed in adhesion with a single Creator.

Through this, Israel will fulfill its mission of being a Light unto nations. The mission of the people of Israel as the head of the spiritual Partzuf in relation to the body is to correct the whole of humanity. However, the correction should spread to all the nations, and the revelation of the Creator in all His might happens precisely in the body of the common soul, that is, in the nations of the world.

It is written that at the end of correction the land of Israel will spread to the whole world. That is, the desire to enjoy that relates to the attainment of the Creator will spread to the entire universe and everybody will unite together and will become one nation of the Creator, as it is written: “They shall all know Me, from the least of them unto the greatest of them.”

Jerusalem relates not only to the unification of Israel, but also to the unification of all of humanity. This particular point, this city, existed even before our forefathers came to the land of Israel; they did not create it from scratch.

The fact that the nations of the world, for example the US and others, move their embassies to Jerusalem is kind of a symbol. However, this does not perform the correction itself—the correction is incumbent upon the people of Israel. The time has come for all those who are at the degree of Israel (Yashar-Kel), that is, striving to reveal the Creator, to unite with each other and with the Creator, and to become the head of the spiritual Partzuf. Our unity, and nothing else, is what’s most important.
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From the 3rd part of the Daily Kabbalah Lesson 5/13/18, Writings of Baal HaSulam, “One Commandment”

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Shavuot

laitman_254.01The holiday of Shavuot is not just a date on the calendar—it is a spiritual state. That is why everything depends on whether or not we achieve this state of the giving of the Torah. To do this, we must unite, connect with each other, become as one man with one heart, and stand at the foot of the mountain; in other words, we must understand that we were given very important conditions upon which we must work with ever increasing diligence and unity.

Only by constantly increasing our connection will we climb the mountain ever higher. To rise means to continually increase our connection above all problems, difficulties, and disturbances that the Creator places before us on our path in order to help us connect more and more, and to create a vessel in which the Light of NRNHY will gradually be revealed.1

The connection must be spiritual. However, at that point, tremendous egoism is revealed, real armor, and at the same time, an intention to bestow. To the degree that we unite among each other and with the Creator, we convert the power of each person’s egoism into thick armor. By itself, it is a terrible thing without a drop of goodness, but through unifying means, we bring it the force of vitality, the force of the Light, and it turns into armor against the evil powers.

This is how we convert the evil force into a force of good. These two forces stand against each other. The entire thickness of the egoistic armor is our initial evil inclination above which we build an intention to bestow, bestowal for the sake of bestowal. We unite between us in mutual bestowal and thanks to this, the individual egos of each one of us unite and turn into a resisting power, into defense.

The enemies provide us with this armor, forcing us to turn to the Creator for the strength to unite, and that is why they work to our advantage. If we know how to utilize this correctly, then thanks to it we will achieve restriction, a defensive screen, and reflected Light, by building our own Kli.

The spiritual vessel is built specifically on the basis of tremendous egoism being revealed in each of us. We unite above these egoistic, distant, disconnected desires that hate each other. We do not want to use them in this manner, but we unite through the means of a screen, connecting all these desires to the single upper source, to the Creator.

Below is the pit with writhing snakes—our Malchut. Yet, we do not use this egoism in the usual manner, but only in order to bestow to the Creator, and that is why we unite. Thus, above us appears a screen, and all the snakes’ venom is turned from poison to medicine. It all depends only on how it is used.2
From the 2nd part of the Daily Kabbalah Lesson 5/14/18, Lesson on the Topic: “Shavuot”
1 Minute 1:07:35
2 Minute 1:28:00

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Happy Shavuot From Israel

Dr. Michael LaitmanFrom My Facebook Page Michael Laitman 5/17/18

Reception of the Torah is the reception of the light that connects our hearts as one.

Happy Shavuot

Dr. Michael LaitmanFrom My Facebook Page Michael Laitman 5/18/18

Happy Shavuot!

Shavuot has a special message to all of us. Like all Jewish holidays, it represents a state in our spiritual development. The state of Shavuot marks the point where we are given the Torah—the law of life. But we are given it only after we, the whole of the people of Israel, proclaim “with one voice” (Exodus 24:3) that we will do as the law dictates.

Degrees Of Independence

Dr. Michael LaitmanAchieving independence is in essence the entire work of a person on this earth. The whole process—from the moment of our birth in this world and before entering the spiritual world and the subsequent development of the soul until the end of its correction—is advancement toward independence.

Independence is realized in achieving similarity with the upper force, the Creator, nothing more or less than that. Until a person reaches the Creator’s degree, power, and similarity with Him in all qualities, he won’t complete his development and won’t gain independence.

Baal HaSulam, “Introduction to the Book Panim Meirot uMasbirot,” “It is written in The Zohar: “With this composition, the Children of Israel will be redeemed from exile.” Also, in many other places, only through the expansion of the wisdom of Kabbalah in the masses will we obtain complete redemption. They also said, “The Light in it reforms him.” They were intentionally meticulous about it, to show us that only the Light enclosed within it is the cure that reforms a person.

Hence, it is clear that only in this way is it possible to reach the independence that we want so badly and to become free, even in the material sense. Only in this way will we be able to free ourselves from the external threat that doesn’t leave us even for a moment, each time forcing us to fight for our survival.

After all, the opportunity to return to their land was given to the people of Israel as an opportunity for a limited period of time, precisely in order to achieve independence that depends on the revelation of the wisdom of Kabbalah among the masses.

We exist inside the system of nature, in a special network that acts according to its laws. It is possible to study particular forms of the manifestation of these laws on inanimate, vegetative, and animate degrees, as does physics (the inanimate level), botany (the vegetative), biology, zoology, and genetics (the animate, that is, everything relating to living organisms).

There is also a part that relates to a person’s inner world. Psychology and psychiatry dabble in it, but their abilities are very limited, and, in fact, this area remains practically unknown.

The only science that really deals with the person’s inner world is the wisdom of Kabbalah. It studies a person as an internal system acting according to certain prescribed laws, and it lets you understand these laws and use them in order to change human nature and bring the person to the good form of existence.

We can improve our environment and make it comfortable by knowing the laws of physics, chemistry, and other sciences. We can also improve a person’s inner qualities by knowing the laws that the wisdom of Kabbalah explains to us.

These laws remain unchanged and absolute from generation to generation. They are ready for our use, unlike the laws of psychology that constantly change, with declarations that something considered harmful yesterday is today considered useful.

The person’s inner nature is subject to absolute and immutable laws. These laws come from the Creator, nature’s highest force we comprehend to creation’s very depths, the nature of which is opposite to the Creator.

Therefore, Baal HaSulam writes that only through the disclosure of the wisdom of Kabbalah can the entire world shift from exile to redemption. The people of Israel must do it first and show an example to all other nations. This is called “to be a Light unto nations.”

In this way we exit all of this world’s limitations. We are compelled to exist in this world in order to support our body, trying every moment to provide to it the most comfortable conditions. We spend our entire life servicing the body, which eventually dies, turning all our efforts to ashes.

However, we can start working on ourselves in order to achieve true, eternal degrees of existence that are above the care for our animalistic body. When we do so, our main concern becomes attaining the upper force and similarity of qualities with it.

To the extent we become similar to the Creator, we receive an opportunity to be as eternal as He is. Then we begin to climb the degrees, reaching an ever-greater force of eternity and perfection.

Of utmost importance is rising above our body that is given to us only in order to accompany us for some time, until we exit it. If I dedicate myself to the care for it, meaning place myself inside it, then I am engaged in a losing business from the beginning.

It turns out that I invest all my strength and my entire life in developing and filling something that will inevitably die. It means that all my efforts are completely useless. Therefore, we simply are obligated to realize opportunities that the wisdom of Kabbalah gives us.
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Israel Is 70!

70 years—for a country this is a young age. However, it is a time for taking a look into results. I am very glad that we have something to be proud of on our 70th anniversary. Today’s Israel is an advanced country. Science, high tech, medicine, military technology, agriculture…, in many areas we are recognized world leaders.

However, most of all, I am happy about another one of Israel’s achievements: the fact that today the wisdom of Kabbalah is being revealed more and more. We can openly talk about it, spread its knowledge, and people listen to us. They already understand that Kabbalah is neither mysticism nor witchcraft, but a science that builds strong bridges of love among all people, regardless of their race and place of residence.

We can see how people from numerous countries come to our conventions in Israel. At the last convention there were representatives from 75 countries. They come at the call of the soul, and we see how warmly they speak about our country, with such gratitude and love!

And this is against the background of extremely negative attitudes toward us from many countries of the world. This does not stop them. They feel that “love your neighbor as yourself,” which is the basis of our nation, is the only true direction in life.

Happy holiday, dear friends!
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Holidays From The Perspective Of Kabbalah

laitman_572.02Question: What does a holiday mean from the perspective of Kabbalah?

Answer: According to the wisdom of Kabbalah, there are various levels of the Light that come down upon us. Their intensity determines a special state called a holiday.

“Holiday” in Hebrew is called “Hag” from the word “Mehuga” (arrow), which constantly turns, repeating its circles. In other words, a holiday is something that repeats from year to year. However, it repeats in such a way that at that time a certain Light comes down and brings everyone under it into a special state.

Thus, in the spiritual world, you may exist in the state of “New Year” while I am in the state of “Pesach” (Passover). In addition, one does not interfere with the other. For you, it is one state; for me, it is a different one. Everyone has his own time and his own levels.
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From the Kabbalah Lesson in Russian 12/31/17

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Jewish Boston: “Passover: A Story of Hebrews Who Wanted to Be Egyptians“

Jewish Boston published my new article “Passover: A Story of Hebrews Who Wanted to Be Egyptians:“

To most of us, the story of our exodus from Egypt is nothing but a tale. It is a fascinating story, no doubt, but is it relevant to our time? When placed against the dishes served before us on the table, it is an unfair match toward the Haggadah. However, if we knew what Passover really means to all of us, we would be “drinking up” the narrative instead of waiting for it to make way for the main event: the food.

Underneath a tale about the struggle of a nation to be free lies a description of a process that we as Jews went through, and which we are going through again today. It is with good reason that the Torah commands us to see ourselves each day as though we had just come out of Egypt. The ordeals of our ancestors should be both warning signs and traffic signs, directing us which way to go in a world fraught with uncertainty and trepidation.

Israel’s Heydays in Egypt

When Joseph’s brothers went into Egypt, they had it all. Joseph the Hebrew was the de facto ruler of Egypt. With Pharaoh’s blessing, he determined everything that happened in Egypt, as Pharaoh said to Joseph: “You shall be over my house, and according to your command all my people shall do homage. …See, I have set you over all the land of Egypt. …I am Pharaoh, yet without your permission no one shall raise his hand or foot in all the land of Egypt” (Gen 41:40-44).

Thanks to Joseph’s wisdom, Egypt not only became a superpower, but also enslaved its neighboring nations and took their people’s money, land, and flocks (Gen 47:14-19). And the prime beneficiaries from Egypt’s success were Joseph’s family, the Hebrews. Pharaoh said to Joseph: “The land of Egypt is at your disposal; settle your father and your brothers in the best of the land, let them live in the land of Goshen [the richest, most lush part of Egypt], and if you know any capable men among them, put them in charge of my livestock” (Gen 47:6).

There is a good reason why Joseph became so successful. Three generations earlier, his great-grandfather, Abraham, found a method for healing all of life’s problems. Midrash Rabbah tells us that when Abraham saw his townspeople in Ur of the Chaldeans fighting one another, it deeply troubled him. After much reflection, he realized that they were growing increasingly egoistic and could no longer get along. The hatred between them was causing them to quarrel and fight, sometimes to the death. Abraham realized that the ego could not be obliterated, but could be covered with love by focusing on connection rather than separation. This is why Abraham is regarded as the symbol of kindness, hospitality, and mercy.

Although Nimrod, king of Babylon, expelled Abraham from Babylon, Maimonides’ Mishneh Torah (Chapter 1) and many other books describe how he wandered toward the land of Israel and gathered tens of thousands of followers who understood that unity above hatred is the key to a successful life. By the time he had arrived in the land of Israel, he was a wealthy and prosperous man, or as the Torah describes him, “And Abram was very rich in livestock, in silver and in gold” (Gen 13:2).

Abraham passed his knowledge on to all of his disciples and descendants. According to Maimonides, “Abraham planted this tenet [of unity above hatred] in their hearts, composed books about it, and taught his son, Isaac. Isaac sat and taught Jacob, and appointed him a teacher, to sit and teach… and Jacob our Father taught all his sons” (Mishneh Torah, Chapter 1). Joseph, from the Hebrew word osef (assembling/gathering), was Jacob’s prime disciple and strove to implement his father’s teaching. In Egypt, Joseph’s dream of uniting all the brothers under him came true, and everyone benefitted from this. This was the heyday of the Hebrews’ stay in Egypt.

How the Tables Turned Against Us

Everything changed when Joseph died. As it happens every time throughout our history, when Jews are successful, their egos overcome them and they wish to abandon the way of unity and become like the locals. This abandonment is always the beginning of a turn for the worse, until finally a tragedy or an ordeal forces us to reunite. Egypt was no exception. Midrash Rabbah (Exodus, 1:8) writes that “When Joseph died they said, ‘Let us be as the Egyptians.’ Because they did so, the Creator turned the love that the Egyptians held for them into hatred, as it was said (Ps 105), ‘He turned their heart to hate His people, to abuse His servants.’”

The Book of Consciousness (Chapter 22) writes even more explicitly that had the Hebrews not abandoned their way of unity, they would not have suffered. The book begins by quoting the Midrash I just mentioned, but then it adds, “Pharaoh looked at the children of Israel after Joseph and did not recognize Joseph in them,” meaning the quality of assembling, the tendency to unite.

And because “New faces were made, Pharaoh declared new decrees upon them. You see, my son,” the book concludes, “all the dangers and all the miracles and tragedies are all from you, because of you, and on account of you.” In other words, the good Pharaoh turned against us because we had abandoned Joseph’s way, the way of unity above hatred.

When Moses came along, he knew that the only way that he could save his people was to pull them out of Egypt, out of the egoism that was destroying their relations. The name Moshe (Moses), says the book Torat Moshe (Exodus, 2:10), comes from the Hebrew word moshech (pulling) because he pulled the people out of the evil inclination.

Yet, even when he pulled them out, they were still in danger of falling back into egoism. They received their “signet” as a nation only when they reenacted Abraham’s method of uniting above hatred. Once they pledged to unite “as one man with one heart,” they were declared a “nation.” At the foot of Mt. Sinai, from the word sinaa (hatred), the Hebrews united and thereby covered their hatred with love. This is when they became a Jewish nation, as the book Yaarot Devash (Part 2, Drush no. 2) writes, Yehudi (Jewish) comes from the word yechudi (united).

The Pharaoh and Moses Within Us

It has been many centuries since this epic story unfolded, yet it seems that we have learned very little. Look at our current values, we are just as corrupt as the Hebrews were after Joseph’s death. By “corrupt,” I am not saying that we must avoid life’s amenities. Neither Abraham nor Joseph was abstinent in any way. By corrupt, I mean that we are shamelessly selfish, narcissistic, and promote these values wherever we go. We are arrogant, self-entitled, and have completely lost our Jewishness, meaning our tendency to unite. In consequence, just as the Egyptians turned against the Hebrews when they abandoned Joseph’s way, the world is turning against us today.

Pharaoh and Moses are not historical figures; they live within us and determine our relationships on a moment-to-moment basis. Every time we let hatred govern our relationships, we re-crown the Pharaoh within us. And every time we make an effort to unite, we revive Moses and the oath to strive to be “as one man with one heart.” Andrés Spokoiny, president and CEO of the Jewish Funders Network, described our situation beautifully in a speech he gave last year: “In the last few years, we saw an unprecedented polarization and ugliness in the Jewish community. Those who think differently are considered enemies or traitors, and those who disagree with us are demonized.” This is precisely the rule of Pharaoh.

Being Jewish does not necessarily entail observing specific customs or living in a specific country. Being Jewish entails placing unity above all else. However fierce our hatred, we must rise above it and unite.

Even The Book of Zohar writes explicitly about the paramount importance of unity above hatred. In the portion Aharei Mot, The Zohar writes, “Behold, how good and how pleasant it is for brothers to also sit together. These are the friends as they sit together, and are not separated from each other. At first, they seem like people at war, wishing to kill one another. Then they return to being in brotherly love. …And you, the friends who are here, as you were in fondness and love before, henceforth you will also not part … And by your merit there will be peace in the world.”

Learning From the Past

Versions of the story of Egypt have occurred throughout our history. The Greeks conquered the land of Israel because we wanted to be like them, to worship the ego. We even did the fighting for them as Hellenized Jews fought against the Maccabees. Less than two centuries later, the Temple was ruined because of our unfounded hatred for each other. We were deported and murdered in Spain when we wanted to be Spaniards and abandoned our unity, and we were exterminated in Europe by the country where Jews wanted to forget about our unity and assimilate. In 1929, Dr. Kurt Fleischer, leader of the Liberals in the Berlin Jewish Community Assembly, accurately expressed our centuries’ long problem: “Anti-Semitism is the scourge that God has sent us in order to lead us together and weld us together.” What a tragedy it is that the Jews back then did not unite.

As though we are incapable of learning, today we are placing ourselves in the exact same position we always do. We have become slaves to our self-entitlement and arrogance, and we do not want to be Jewish, meaning united. We are letting Pharaoh rule all over again. What good can we expect to come out of this? We must not be blind again; we should know better by now.

In each of us there is a Moses, a point that moshech (pulls) toward unity. Yet, we must crown it willingly. We must choose to liberate ourselves from the shackles of the ego and unite above our hatred. This may seem like an impassable mountain to climb, but we are not expected to succeed, only to agree and make an effort. Just as the Hebrews were declared a nation and were liberated from Egypt when they agreed to unite, we also need only agree to unite, and the rest will follow. We will find within us the power and ability to unite.

In this Passover, we really must pass over from unfounded hatred, the blight of our people, and restore our brotherhood. Let’s make this Passover one of rapprochement, reconciliation, and accord. Let’s turn this holiday into a fresh start for our nation. Let’s put some seder (order) in the relations between us and be what we are meant to be, “a light unto nations,” spreading the glitter of unity throughout the world and to our brethren. If we only try, I know that we will have a happy Passover, a Passover of love, unity, and brotherhood.
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Breaking Israel News: “The Passover From Materialism To Unity“

The largest portal Breaking Israel News published my new article “The Passover From Materialism To Unity:“

“This month is to be for you the first month, the first month of your year.” – Exodus 12:2
Passover is an opportunity to pass over from a state of divisiveness, disregard, and coldness in modern society, to one of unity, care and warmth.

Although the Jewish year formally begins on Rosh Hashanah, there is a more expansive view of the Jewish holidays that shows Passover as the start of the Jewish year. To see it from this perspective, we need to understand the deeper meaning of Passover.

Passover describes an inner process where a period of intensifying division leads to a decision to unite, followed by the discovery of a more unified state. Also, Passover points out what makes the Jewish people unique.
What Makes the Jewish People Unique?

Unlike other nations and races, the Jewish people did not emerge organically from familial offspring or terrestrial closeness. The Jews were originally a gathering of people who became known as “the Jews” when they dedicated themselves to uniting “as one man with one heart,” and accepted the responsibility of being “a light unto nations” (the Hebrew word for “Jew” [Yehudi] comes from the word for “united” [yihudi] [Yaarot Devash, Part 2, Drush no. 2]).

The holiday of Passover explains this transition.

It starts at a time when the people of Israel lived exceptionally well in Egypt. In terms of commonly accepted social values, they had it all: comfort, wealth and success, or as it is written in the Torah, “in Egypt … we sat around pots of meat and ate all the food we wanted” (Exodus, 16:3). However, even with all their material abundance, they felt that something was missing.

At this point, let’s zoom out to see the process this describes: Human nature, which is a desire to receive pleasure, constantly urges us to fulfill ourselves. The more we fulfill ourselves, the more we feel empty, and the more we feel a need to seek higher and greater fulfillments time after time. Thus, our desire to enjoy grows, and we evolve through various stages of the desire’s growth. After we satisfy our basic needs for food, sex, shelter, and family, our desire grows, and we develop social desires—money, respect, control, and knowledge—which we continually try to satisfy.

Then, we encounter a problem.

Like a dog chasing its tail, we chase after all those pleasures, but we keep finding ourselves wanting something more or different than them, without being able to point out what we really want. The Passover story describes this new desire: that when our material desires are quenched, a new desire for positive social connection emerges. This desire is called “Moses.”

Moses had been around the whole time the people of Israel were thriving in Egypt. He grew up in the house of Pharaoh until he himself exhausted the material pursuit of happiness. That is when the Egyptian exile began. Pharaoh, i.e. our ego, refuses to accept unity. It cannot think of anything worse than the idea of living life with a goal to “love your friend as yourself.”

So as the people of Israel prospered in Egypt, they naturally started wanting more than what they had, and the idea of social unification—Moses—started forming among them. Then came the struggle between Moses and Pharaoh. On one hand, Moses pointed the way to unity and love for one another, while Pharaoh insisted that the rule, i.e. that they would continue living and working only for egoistic, material fulfillment. When Pharaoh saw the people of Israel accepting Moses, he became the savage king the Passover story describes.

Through a long process, the people of Israel ultimately stood by Moses, demanded their unity, and triumphed. They united at the foot of Mount Sinai and accepted the law of “love your friend as yourself.” They then proceeded to purify themselves of hametz (leaven), i.e. their ego, and made the transition (i.e. the Passover) from egocentrism to unification, realizing Moses’ idea and guidance.

Passover Today

Since Passover describes a process of overcoming egoism with unity, it is just as relevant today as it ever was. Today’s materialistic culture looks increasingly like Egypt described in the Passover story: we enjoyed the delights of materialism for quite a while, but more and more people are increasingly feeling that their lives are missing something.

We see this expressed among individuals with increases in depression, stress and loneliness, and in society with intensifying politically-fueled social division, xenophobia, and anti-Semitism. All these phenomena show us that we can have all the material abundance we want, but it still won’t fulfill us, and what we really need in order to fulfill our new, bigger desire is unity, positive social connection.

Unlike our material fulfillment, we cannot picture what uniting above our divisions would be like. We see no example of unity that we can fill our media and educational systems with, and so we keep regurgitating and reinventing materialistic ideas, stories and products since we do not see nor know anything else.

As society continually engages in this materialistic pleasure-chasing loop without any other goal in sight, and as problems increasingly burst out from this setup, the more society points the finger of blame at the Jews. Anti-Semitic sentiment thus rises because the Jewish people, in their ancestry, possess the template for realizing the new desire for connection. If the Jewish people fail to aim and work toward unification in a time when not only the Jews but the world at large, needs unity, then the world subconsciously starts feeling the Jewish people as the cause of their problems.

Our forefathers underwent the process of uniting, saving themselves from ruin in the process. Today, as the finger of blame is on us for all kinds of reasons, it’s up to us to identify the root reason for all that blame—that out of all people, we have been given the keys to unite above all differences, and this is what the world really needs from us. It’s as if the world pays no attention to all the technology, culture and medicine we bring to the world. However, if we do as our forefathers did, then we’ll realize what we were put here to do, and we’ll see how the world’s attitude to the Jews will change to one of respect and appreciation.

I hope that we will start paying attention to the root causes and tendencies behind the world’s problems and that this Passover, we will make a step toward their ultimate solution—unity.

Happy Passover!
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“Don’t Swallow Maror Without Chewing It”

Laitman_725“Don’t swallow maror without chewing it” means that we need to work on our unity with greater perseverance despite our inability to reach it. If we in the group agree with the need to unite, then we have entered Egypt.

Previously, we did not agree or even speak about it. First, the brothers neglect Joseph and throw him out. But then there is a famine and they agree to unite, and then they enter Egypt.

At first, they live well in Egypt, but then they begin to realize that they are unable to connect. “And the children of Israel sighed from the labor” since they could not accomplish anything. It is then that “their cry ascended to God from the labor.”

This is the meaning of “Don’t swallow the Maror without chewing it.” We are obliged to “chew” this work and feel all its bitterness and heaviness, like the bitter and hard horseradish from which Maror is made. From hard work and our failure, we soften and, out of desperation, turn to the Creator.

Only after hard work do we begin to feel our captivity and the need to come out of it, and we begin to feel that there is a force that can help us.
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From the 1st part of the Daily Kabbalah Lesson 3/20/18, Writings of Rabash

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