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

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

Question: Including the elderly ones walking in front?

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

Question: Is this the strength of a leader?

Answer: Yes.

Question: Is this possible at all?

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

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

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

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

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

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

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

Question: And what about us here?

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

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

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

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

Answer: “We” means the group.

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

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

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

My Response: We are still very far from that.

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

My Response: We have much to learn.

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

Answer: For them, it is nature.

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

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

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

Answer: Yes.

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

Answer: That is how it should be.

Question: And hold on?

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

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

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

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

Comment: But we are already talking about a human.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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Preparation to the Lesson

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1st part of the Lesson — Writings of Rabash, Article 29, “How to Recognize One Who Serves God from One Who Does Not Serve Him,” (1988) (3.3.2003)

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2nd part of the Lesson — Recording of Rabash, Writings of Baal HaSulam, “Study of the Ten Sefirot,” Vol. 1, Part 4, “Table of Answers for Topics,” Item 92

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3rd part of the Lesson — Preparation for the Congress: “Connecting in the Ten, Adhering to the Creator,” Lesson 1: “The Ten as a Requisite for Adhesion”

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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