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

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

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

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

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

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

In general, you should not focus on any one person but only on the group. This will give you more opportunities to give to it.
[352209]
From the Daily Kabbalah Lesson 1/20/26, Rabash, “What Are Torah and Work in the Way of the Creator?”

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

Answer: Yes, from the very beginning.

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

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

Question: And we are afraid of doing this?

Answer: Yes.

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

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

Question: Did they take this step?

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

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

Answer: It was given to them by nature.

Question: So it was not even their own courage?

Answer: It was not their courage.

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

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

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

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

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

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

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

Answer: Of course.

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

Answer: There is no other way.

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

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

Question: Is the word “lucky” not offensive?

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

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

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

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

Answer: Yes, much more likely.

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

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

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

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

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

Answer: Yes.

Question: Is this what it exists for?

Answer: Yes. How else?

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

Answer: Yes.

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

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

Question: What are they?

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

Question: Earthly gravity is egoism?

Answer: Yes.

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

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

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

Answer: And there, you are free.

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

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

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

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

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

Answer: Yes.
[351620]
From KabTV’s “News with Dr. Michael Laitman,” 1/2/26

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Preparation to the Lesson

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1st part of the Lesson — Writings of Rabash, Article 9, “What Is, ‘Calamity that Comes upon the Wicked Begins with the Righteous,’ in the Work?” (1989) (3.21.2003)

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2nd part of the Lesson — Writings of Baal HaSulam, “Study of the Ten Sefirot,” Vol. 2, Part 5, Item 10

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3rd part of the Lesson — Preparation for the Congress “Connecting in the Ten, Adhering to the Creator,” Lesson 5: “A Prayer From Within the Ten”

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

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

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

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

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

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

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

Everything a person receives from the Creator is called light (Ohr) or Torah. It follows that, in this light, in the revelation of the Creator to the creatures, we find two main manifestations. The Creator reveals Himself either as a giver of the power to change, to correct the intention, or He reveals Himself as enjoyment. Therefore, there is the Torah, the light that returns to the source, and there is the Torah, the names of the Creator, the revelations of lights in the corrected Kelim with the intention of giving.
[352109]
From the Daily Kabbalah Lessons, 1/18/26 and 1/19/26, Rabash, “What Are Torah and Work in the Way of the Creator??

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

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

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

My Response: Of everyone.

Question: And we should take care of the elderly?

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

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

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

Question: So, young and strong?

Answer: Yes.

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

Answer: Yes.

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

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

We have several generations in front of us, and we must change the social order for them.
[351545]
From KabTV’s “News with Dr. Michael Laitman,” 12/29/25

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

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

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

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

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

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

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

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

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

The Torah can be as a force, and it can be as the revelation of the names of the Creator, that is, the qualities of His revelation with respect to you. One time I reveal Him in one way, another time I think of Him differently. All these ways of my perception of the Creator, all of this together, is called Torah. The Torah is the revelation of the Creator to the created beings in all possible forms, and all of it together is called the Creator.
[352122]
From the Daily Kabbalah Lesson 1/18-19/26, Rabash “What Are Torah and Work in the Way of the Creator?”

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

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

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

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

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

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

We call this method a “religion” because the people, in their structure, are constantly aimed at equivalence with the upper force, striving to do everything so that the upper force will be revealed among them.
[212544]
From KabTV’s “The Last Generation” 7/3/17

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

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

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

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

Therefore, the incorrect interpretation of equality is to make everyone the same so that one cannot be distinguished from another. On the contrary, by realizing our souls as fully as possible, we will differ from one another as much as possible.
[351881]
From KabTV’s “I Got A Call. Everyone should be the same” 10/1/10

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Preparation to the Lesson

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1st part of the Lesson — Writings of Rabash, Article 883, “For Man Is the Tree of the Field – 1” (9.15.2003)

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2nd part of the Lesson — Writings of Baal HaSulam, “Study of the Ten Sefirot,” Vol. 2, Part 5, Item 10

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3rd part of the Lesson — Preparation for the Congress “Connecting in the Ten, Adhering to the Creator,” Lesson 4: Arvut in the Ten

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