2026 April — Laitman.com

April 2026
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Internalize Another’s Desires

Posted on April 9th, 2026

This is called “the sorrow of the Shechina.” That is, it is that the Creator cannot impart the delight and pleasure as He wishes, for His desire is to do good to His creations (Rabash, “What Is, ‘When Israel Are in Exile, the Shechina Is with Them,’ in the Work?”).

Question: Why do we say “the sorrow of the Shechina” and not “the sorrow of the Creator”?

Answer: Because the revelation of the Creator with respect to the created being appears as a mirror image of the corrected Malchut. This serves as an example for Malchut of what it should be like. But of course, it is the sorrow of the Creator from the inability to bestow to the lower ones.

Rabash writes that the light is called Shochen, and the vesse the light is clothed is called Shechina. Thus, the Shechina is the perception of the Creator’s sorrow within the lower one, because the lower one feels it in its own vessels.

The Creator wishes to bestow to him. This relates not exactly to the Creator Himself, but to the Creator’s attitude toward us.

Question: But why isn’t it about the Creator’s relation to Himself?

Answer: Because this revelation takes place in Malchut, which is in a state where it can feel the sorrow of another and work with this in bestowal.

In essence, the sorrow of the Shechina is the sorrow of Malchut. It does not mean that the Creator regrets or feels sorrow; rather, Malchut reveals how great its own sorrow is, how deeply it regrets that the Creator cannot bestow to it.

Everything here is focused specifically on the vessel of the lower one, because the vessel of the lower one is ready to feel this sorrow, it has already undergone the correction of Hafetz Hesed. Otherwise, it would not be able to feel another’s sorrow.

Hafetz Hesed means that I desire nothing for myself, and therefore I am able to be filled with the desires of another.
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From the Daily Kabbalah Lesson 3/24/26, Rabash, “What Is, ‘When Israel Are in Exile, the Shechina Is with Them,’ in the Work?”

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Through the Procession of Failures

Posted on April 9th, 2026

Question: You say that the group, the friends, and the books are all very important. Yet within this framework, we need to perform a thousand and one actions. Why do we constantly fail? Is it impossible to get out of these failures?

Answer: Why do you assume that by working in a group where everyone is “simmering as if in one pot,” you are constantly losing? Maybe this is the form that is supposed to be? You see that the children of Israel in Egypt are constantly experiencing defeat. When Moses goes to Pharaoh or leads the people through the desert, didn’t he experience failures? He fails all the time. But are failures bad things?

You fail and grow weaker because you reveal your ego, discover that you are zero, that you do not understand anything, and you have neither the strength nor the mind to rise to a higher level. After all, with the mind of the previous level, with the force of the previous level, you certainly cannot rise to the next level. Each time you fail, you discover your inferiority, and this is precisely what leads you to a higher level.

I think many have gone through such states where after you see that you have nothing, understand nothing, and are tired, suddenly something new is revealed to you. You begin to understand more, to connect definitions; it organizes you correctly, and there is some kind of illumination, some glimmers of light.

And all this comes through the feeling of failure, powerlessness, and disappointment because this is our path. First a person receives an empty Kli (vessel), a feeling of the lack of its fulfillment and powerlessness; only afterward does the light enter the corrected Kli.

We are not advancing in accordance with the animalistic mind that would expect greater strength each time, but rather, the process works in exactly the opposite way. This opposite way requires us to expend enormous forces, to exert a tremendous amount of intensity in everything, and when we come to powerlessness and emptiness, then we ascend to the next level.
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From the Daily Kabbalah Lesson 3/22/26, Rabash, “What Is the ‘Bread of an Evil-Eyed Man’ in the Work?”

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Daily Kabbalah Lesson – 4/9/26

Posted on April 9th, 2026

Preparation to the Lesson

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1st part of the Lesson — Writings of Rabash, Article 4 “It is Forbidden to Hear a Good Thing From a Bad Person (1987) (11.6.2003)

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2nd part of the Lesson — Writings of Baal HaSulam, “Study of the Ten Sefirot,” Vol. 2, Part 5, Item 35

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3rd part of the Lesson — From Exile to Redemption

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Audio Version Of The Blog – 4/8/26

Posted on April 8th, 2026

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Without Any Cleverness

Posted on April 8th, 2026

But because we were given the Torah and Mitzvot to keep during the concealment, we can keep them in utter simplicity, and say, “If my aim is to bestow, why should I mind what taste I feel?” (Rabash, “The Measure of Practicing Mitzvot [Commandments]”).

We must reach a state where it does not matter to us what state we are in. The main thing is to be aware, to be in a certain feeling, that I am connected with the Creator, that I am moving toward Him. I must come to a point where this becomes more important to me than all the feelings in my sense organs

Question: So how does one “simply perform” the commandments in practice?

Answer: Precisely like this, without any cleverness. It must be clear to me in my feelings. “Simply” is not a concept that describes understanding. I am a desire to receive, not an intellect, not a computer. Therefore, I must feel the commandments within my desire.

Question: And if I am not able to?

Answer: Everyone is capable, you simply have not attained it yet.
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From the Daily Kabbalah Lesson 3/23/26, Rabash, “The Measure of Practicing Mitzvot [Commandments]”

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A Beautiful Goal

Posted on April 8th, 2026

As our sages said (Avot, Chapter 4, 22), “One hour of repentance and good deeds in this world is better than the whole of the life in the next world, and one hour of contentment in the next world is better than all the life of this world” (Rabash, “The Measure of Practicing Mitzvot [Commandments]”).

There seems to be a contradiction in this phrase. So what is better? This world or the future world? What does a “beautiful hour” mean?

Beauty is Hochma, wisdom. An “hour” is defined as a connection. If I establish a connection with the Creator in our world, then my raising of MAN, my prayer, constitutes all that I have it is my bestowal to the Creator. Thus, the Kli (vessel) that I am building now is the main thing. The upper light will come and be felt only to the extent of the Kli’s equivalence. But in the future world, the reception of the light is the attainment of the holy names. This is our goal. There is nothing more beautiful than this.

Firstly, it follows that at one moment I am in the place of the created being, and at another, on the degree of the Creator. Second, we know that our world and the future world are two states of the same degree. Our world is the present state; the future world is the state that follows in the next moment.

Thus, this can be explained either as the raising of MAN and the reception of the light with the intention to bestow, or as two states: a lower and a higher degree, where the lower degree, by working and correcting itself, merits to draw the light through all the higher degrees.
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From the Daily Kabbalah Lesson 3/23/26, Rabash, “The Measure of Practicing Mitzvot [Commandments]”

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Prefer the Quality of Bina

Posted on April 8th, 2026

This matter is presented in “Preface to the Wisdom of Kabbalah” (item 58): “This is the meaning of our sages’ words: ‘In the beginning, He contemplated creating the world with the quality of Din [judgment]. He saw that the world does not exist and preceded the quality of Rachamim [mercy] (Rabash “Concerning Hesed [Mercy]”).

What does it mean “to create the world with the quality of judgment”? First, Malchut was created, and then Bina was joined to it in an uncorrected form. The matter is that Bina itself cannot be uncorrected, but Malchut uses this quality according to its own desire, guided by considerations of maximum self-enjoyment. This is called the shattering of the vessels, the uncorrected Torah.

Here a question arises: “But couldn’t the Creator have mixed Bina with Malchut in such a way that they would be combined correctly?” However, if they had been mixed correctly from the outset, we would achieve nothing by it, because it would not be under our control, it would not be ours, but essentially the Creator’s. Moreover, we would not be able to discern these qualities and choose how to use them. We would have no independence.

But if, from within Malchut, we choose the governance of Bina, acquire it and adhere to its qualities, then we thereby choose an exit from one nature to another. In this lies the entire choice, the whole construction of the human within us. After all, both Malchut and Bina are created by the Creator; there is nothing here on our part.

On our part, we must only discern and prefer the quality of Bina over the quality of Malchut, to place Malchut under the authority of Bina, and not as we received it after the shattering of the vessels, when Bina is under the control of Malchut.
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From the Daily Kabbalah Lesson 3/19/26, Rabash, “Concerning Hesed [Mercy]”

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“I Do Not Interfere in Your Poverty, and You Do Not Interfere in My Wealth”

Posted on April 8th, 2026

Question: The principle that existed in Sodom was: “What is mine is mine, what is yours is yours; I do not help you, and you do not help me.” Is there any logic in this?

Answer: The logic is absolute! It has many adherents. Let’s assume we receive everything from the Creator. If the Creator gave to you, but did not give to me, then even if I die, I must receive from the Creator whatever He chooses to give to me.

Question: The Creator gives wealth to one person, to another He gave poverty, and so it should be? I do not interfere in your poverty, and you do not interfere in my wealth?

Answer: Yes.

Comment: There is logic in this.

Answer: ☺

Question: So where is the flaw?

Answer: The flaw is that people do not accept this in the proper way. That is, they do not accept the absolute rule of the Creator, and it therefore collapses.

We must rise above this strictness of the Creator. It can not only be “what is yours is yours and what is mine is mine.” This is given to us from above, and we must introduce a correction into it so that everything belongs to us.

What the Creator gave us: “what is yours is yours and what is mine is mine” exists at the outset and we retain it internally, yet we cover it from above with love.

Question: Is this what we call “ours”? That is, we build bridges from one to another?

Answer: Yes.

Question: Is this the main work? And then it endures, it will not be overturned?

Answer: And then we become, as it were, partners with the Creator. He created evil, and we build bridges of love over this evil.

Question: And the evil that He created, is that “what is mine is mine, what is yours is yours”? Is this what you call evil?

Answer: Of course. It is egoism.

Question: How does this differ from the fact that during the revolution they also said: “This is ours.” What was missing there? We say that “what is mine is mine, what is yours is yours” must turn into “ours.”

Answer: There was no such ideal—“ours.” If we must do everything, then everything is in our hands. Then it means there is no Creator; this follows by definition.

I think that nothing good will come out of all these theories. I am sure that the world will still come to the realization that these questions must be solved by the Kabbalistic method. That is, to place the Creator—the single, integral One—at the head of the entire process of the development of humanity and cling to Him, and do everything only for the sake of one single proposition, one phrase: “Brotherhood!”

Question: And will people want to cling to that? Is that what they will not want to lose?

Answer: If they choose to let go of it, they will plunge themselves into such a bitter reckoning that there will soon be no one with whom to clarify.
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From KabTV’s “News with Dr. Michael Laitman,” 3/23/26

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