The Spiritual Root Realized in Material Form

767.2Question: If the people of Israel already came out of Egypt once, then why must we repeat this again now?

Answer: In the historical process of its development, the people of Israel carried out the exodus from Egypt about 4,000 years ago; therefore, we do not need to go through this again on the material level now.

We do not need to journey to Ur of the Chaldeans and then relocate to Israel, descend from Israel into Egypt, return from there to the Land of Israel again, build the First and Second Temples, and go through this entire process once more.

The material bodies in past incarnations did what they were required to fulfill at the level of the spiritual roots; they realized it within matter. However, nothing was accomplished in spirituality since the soul had not yet attained that level.

At the time when all these events took place on the material level, the people, in the spiritual sense, were at their usual degree, at the level of the masses. Both the exodus from Egypt and the entry into the Land of Israel occurred solely on the material level.

All that they possessed on the spiritual level at that time was merely a glimmer of the level of Nefesh, that is, a sensation that they were close to spirituality, to the Creator, and a sense of the importance of their actions, like a person who is under the influence of the spiritual.

But since a specific spiritual root exists, it must necessarily extend into the material world and be realized here. This is precisely why we went through this entire path on the earthly level once with the exception of the final correction.

We have already been in Egypt, exited it, conquered the Land of Israel, built the First Temple at the level of Mochin deHaya, only to see it destroyed, then built the Second Temple at the level of Mochin deNeshama,” and it too was destroyed. We went into exiles. We passed through several exiles and have now returned from the last one.

And now we must build the Third Temple, one in which Mochin deHaya and Mochin deNeshama will be present together as Mochin deYechida, so that the Third Temple encompasses the essence of both it predecessors combined.

This signifies that in the material world we have already traversed the entire path up to the very end of correction. But in spirituality we have not yet accomplished anything. We have only just arrived at our current state, the preparation period. Now we must carry out the exodus from Egypt, enter spirituality, and then go through this entire path in spirituality.

Our present era is the time when, in the near future, all souls are destined to complete their preparatory stage and enter the upper world; they will begin to ascend the spiritual ladder and, pass all 125 degrees, and reach the end of correction.

In the material we have practically nothing left to realize except what must still be done before the building of the Third Temple. The outcome, whether we encounter further suffering or goodness will be revealed to us so that we may come to our final correction, depends on our inner work, on our deeds.
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From the Daily Kabbalah Lesson 4/8/26, Rabash, “Come unto Pharaoh – 2”

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It Is Not the Enemy Before Us, It Is the Creator

252Question: What do we have to clarify? What is lies before us? What is it?

Answer: It is the Creator! Nothing else! He constantly presents us with such scenes and visions so that we will remain in a state of fear all the time and gradually, little by little come to understand these mirages.

Question: So my inclination to suffering should transform into the understanding that what actually stands before me is…?

Answer: A mirage. The moment you begin to suffer, it takes on the guise of various corporeal actions and scenes.

Comment: Wars and so on.

My Response: Yes, but if you do not allow yourself to suffer, then everything is corrected.

Question: And then I slowly begin to perceive the Creator?

Answer: Yes.

Question: When you say “the Creator,” what do you mean? What stands before me, before us?

Answer: It is the force that governs the world and governs us; the force that wants to bring us to the awareness of the correct state of nature and of ourselves.

Question: What is that state?

Answer: Joy!
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From KabTV’s “News with Dr. Michael Laitman,” 3/26/26

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Build a Better Environment

963.7Question: What does it mean to build a better environment each time?

Answer: Building a better environment means that I devote myself to it with the intention that it will become stronger and support me when I need it. I invest myself in it to the extent that I have something to invest. And by helping others, I essentially express love for the friends.

The group can present you with a new, stronger desire for the Creator each time, and if you nullify yourself before it, you can receive from it.

You change the group by constantly investing in it, making it stronger; and you nullify yourself before it to an ever-greater extent, and it becomes increasingly bestowing toward you. This is called “each time, a different environment.”

Sometimes I hear people say they want to move from one group to another. There is no need for this, why do it? On the contrary, if you feel uncomfortable in your group, it means there is a place there where you should invest your efforts. In fact, it does not matter which group you are in. If a person is ready to bestow and to humble himself before it, the group can even consist of beginners.

When a new person arrives, they are burning with desire, wanting constantly to sit right next to me, even fighting for it. But after some time passes, they move farther away and “call” me from a distance, as if with a remote control. I was better off with them when they were just beginners, their desire ignited me. And now where is it? It seems to them that they already know everything, understand everything. And so, it is with each of you.
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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 – 4/21/26

Preparation to the Lesson

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1st part of the Lesson — Commemoration Day of Israel’s Fallen Soldiers

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Audio Version Of The Blog – 4/20/26

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Why Does the Creator Need Me?

237Question: The Creator always gives and the creation always receives. How can one distinguish between the two?

Answer: It is very simple; instead of relating to the Creator as an infant to its mother, I myself want to become like her.

Question: But why does she need me to be like her? It is clear that I need Him, but why does He need me?

Answer: Indeed, the mother needs nothing, and the Creator is revealed without any lack (Hisaron).

Before the Machsom we never reveal a lack in the Creator. He cannot reveal it at a time when the created being is in concealment. As it is said, a person must believe that his yearning for the Creator stems from the initial yearning of the Creator toward him and is given to him by Him. One must simply believe that “the Creator is your shadow.”

However, we do not possess this sensation until we are truly ready to do something: First you acquire vessels of bestowal, and then you reveal in Him a lack. More precisely, He reveals His lack to you corresponding to the extent to which you are able to bestow to Him.
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From the Daily Kabbalah Lesson 3/28/26, Rabash, “What Is, If He Swallows the Bitter Herb, He Will Not Come Out, in the Work?”

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The Creature’s Free Choice

120The light is called Shochen, and the Kli where the light is clothed is called Shechina (Rabash, “What Is, ‘When Israel Are in Exile, the Shechina Is with Them,” in the Work?’).

Creation consists of two parts: the Creator and the creature. The Shechina is the revelation of the Creator, the presence of the Creator within the creature. But if His presence disappears from our perception, there can be two reasons for this: either the Creator conceals Himself, that is, expels the Shechina from the creature and does not reveal Himself to it, or the creature itself causes this, whether by its own will or not.

This happens because the light is higher and governing, while the vessel desires to enjoy the light and feel it as fulfillment. Thus, the vessel is dependent on the light. In order for it not to depend on the light, and to be fulfilled by its own good will, on equal terms with the light rather than in subordination to it, it is necessary to remove the greatness of the light, to remove the Creator’s presence, and thereby give the vessel the possibility of free choice.

But for this, it must be given the means for choice. By these means, we refer to the vessel’s ability to distinguish one thing from another according to a certain criterion.

The Creator lowers the Shechina into the vessel down to the level of dust; the shattering of the vessels occurs and sparks of bestowal are embedded into the vessels. Then the Shechina departs and shows itself as corrupted and shattered, that is, the Creator shows the vessel that He abides in an unfulfilled desire (a lack) and that He requires the emergence of the creature’s attitude toward Him.

All these various relationships between the Creator and the creature must ultimately lead to a state where the creature acquires all the necessary conditions for free choice, so that later, upon returning to infinity, it will recreate the state of infinity by its own strength.
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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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Everything Depends on the Light

600.01How can a person undertake implementing something artificial, something that seems meaningless to him? Where will he get the strength for this? If I think about this, then, first of all, I must understand that it came to me from above as the Creator’s advice.

Secondly, any state, even one artificially aimed toward the Creator, is preferable to a state in which I am more distant from the Creator yet preserve my own sense of truth. How can I lie to myself as if I am in an ascent and love Him, when right now I am in a wretched state and curse Him, albeit cursing Him from the bottom of my heart? Surely, that seems more necessary, more truthful, and more precious.

No, it is not more precious, because we are all governed by fulfillments that come from outside. The light arouses the vessel. Therefore, the vessel never has a sensation of its own; rather, the vessel perceives itself in accordance with whatever the light awakens in it. One should not imagine that one possesses any intrinsic worth in and of oneself. In an instant the intensity of the surrounding light may shift, and in accordance with the shift,  I, along with my thoughts and desires, will be flung to the opposite extreme and who knows where else.

Therefore, we must understand the significance of artificially changing oneself. Suppose that I feel wretched under the influence of the surrounding light, yet at that very moment I begin to dance. By doing so, I effectively supplement what the surrounding light has failed to evoke in me, namely the act of dancing. For the time being, I do not change my mood by this, I only perform artificially what can be performed. This is something I can do: simply jumping and shouting, even if tears are streaming down my face. I can laugh while weeping, doing so just as artificially as an actor on the stage.

By doing this, I not only influence the body, but also, as if, awaken the surrounding light so that it will act upon me and change my inner fulfillment. The influence on the upper is also carried out by means of my body. If I jump, the point is not merely the fact that my body is jumping, but that I internally seem to spring up and issue a command to myself, thereby causing the body to jump. It is precisely this command, this effort, that I invest in the body that causes a change in the surrounding light.
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From the Daily Kabbalah Lesson 3/28/26, Rabash, “What Is, If He Swallows the Bitter Herb, He Will Not Come Out, in the Work?”

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The Whole World Is a Stage

962.7Question: Previously it was clear to me: there is “me” and there is a dark point. Then everything inverted and I lost this point, I lost myself in everything. What should I do?

Answer: Yesterday you were in a state where you saw what you must do, and today you are in a state where you do not know where you are, who you are, and what you should do. This means you have entered concealment.

What to do, how to come out of it? Start asking, start pleading. Begin to put artificial pressure on yourself: “What for? Why?” Become an actor who plays as if it were for real. And you will see how your desires awaken and your memory comes to life. You will receive new vital forces and then, at least, you will once again become yourself.

In life we have to do many things artificially. When I write a book, I sometimes fall into such states as if I have nothing and want nothing. But I begin to write, that is, as it were, to speak with someone else.

And when it is “with someone else,” everything returns to me, because the will to receive no longer interferes so much. In this way you advance further and further, fall into various states, clarify them and pass through them. One must use all means.
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From the Daily Kabbalah Lesson 3/28/26, Rabash, “What Is, If He Swallows the Bitter Herb, He Will Not Come Out, in the Work?”

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Daily Kabbalah Lesson – 4/20/26

Preparation to the Lesson

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1st part of the Lesson — Writings of Rabash, Article 21 “What Is, ‘A Drunken Man Must Not Pray,’ in the Work?” (1989) (1.17.2003)

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2nd part of the Lesson — Writings of Baal HaSulam, “Study of the Ten Sefirot,” Vol. 2, Part 5, Item 43

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3rd part of the Lesson — Principles of Spiritual Work in the Ten

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