Question: If a Kabbalist absorbs the illnesses of all people into himself and corrects them within himself, then where is the joy of his life?

Answer: You cannot imagine how much joy that is for him, because by this, he corrects a great deal. He does not simply suffer like a little man in our world who does not know the cause, reason, or purpose of his suffering, through whom suffering simply passes as he moves forward mechanically. A Kabbalist does this consciously; he senses these sufferings, understands their source, and corrects them. Internally, he is happy.

Question: So all the Kabbalists who died tragically were happy?

Answer: Yes, undoubtedly. My teacher passed away in my arms. The point is that all these sufferings come at the level of our world in the form of all kinds of illnesses. The illness runs its course by itself as in any animate body, and he corrects the world by his attitude to the source, to the Creator, to the light, by rising above this.

He does not become healthy, nor does it make him immortal. He still falls ill and dies. But during the course of this illness and death, he carries out enormous corrections and perceives himself as existing within the upper world; that is what it means to be a Kabbalist.

Question: So he must go through sufferings?

Answer: No, in our time, that is absolutely not necessary. All this was in past centuries, when Kabbalists simply performed corrections and thus prepared all humanity for its present state.

Today we look at ourselves and at the world in a completely different way, and we together take part in the general correction. Therefore, a Kabbalist does not need to correct billions of people but only to disseminate Kabbalah and help them so that they will correct themselves. In this way, we will carry out corrections together with them in one group.

Question: How did the method change? If earlier a person had to suffer…

Answer: This was still before the start of our era when the general egoism developing in humanity was at such a level that sufferings themselves pushed a person toward spirituality. And now this can be done by attracting the light through the study of the primary sources and working in a group. The path of light is not the path of suffering.

Question: On the other hand, a person engaged in Kabbalah goes through difficult states, does he not?

Answer: Naturally, these are unpleasant states. But the point is that they are not so much physical as ethical, moral in nature. Serious work and strong nerves are needed here, although in a group, all this happens relatively smoothly.
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From KabTV’s “I Got A Call. The Sufferings of the Kabbalists.” 10/8/10

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Question: Why is it that all Kabbalists who were attained high spiritual degrees suffered from severe illnesses at the end of their lives?

Answer: Because they suffer for the sake of society and not for themselves.

After all, in our world, we are used to viewing a person as a solitary, separate individual, and therefore we pass such judgments on them: this one is bad, that one is good, this one is such‑and‑such, that one is so‑and‑so, and so on. We fail to take into account the system surrounding the individual that undergoes transformations alongside them that he exists within.

With ordinary people, this perspective is understandable. But a Kabbalist goes through everything not for his own sake. He operates outside of himself, within the surrounding society, and he exists “inside” it. Therefore, the calculation he carries out is a calculation of how to advance society forward.

All his sufferings are also for the sake of society. That is to say, his illnesses and his problems, all of this, does not stem from his own personal nature, but because he gathers all the desires of society within himself; He acts like Bina who gathers all the aspirations from below, from Malchut through Zeir Anpin, and begins to correct and give birth all this. Like a mother who suffers when her children are ill even more than they do and bears the burden of all of them collectively.

Therefore, we cannot interpret a Kabbalist’s sufferings as an indication of his personal problems. These are not his problems at all. Look at what happened with Rabbi Akiva and Rabbi Shimon, and at how young the ARI was when he died! However, in our time, everything is changing; we are advancing forward en masse; so everything can change.

But in past centuries, Kabbalists took a great deal of suffering upon themselves. These were sufferings not for faith, not for God, but for humanity. A Kabbalist absorbs into himself the illnesses of all the other people and corrects them within himself, and therefore, for the time being, they go through him. This must be understood. There is nothing religious here!
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From KabTV’s “I Got A Call. The Sufferings of the Kabbalists.” 10/8/10

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Preparation to the Lesson

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1st part of the Lesson — Writings of Rabash, Article 33 “What Is ‘The Earth Feared and Was Still,’ in the Work?” (1990) (1.16.2003)

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2nd part of the Lesson — Conversations of a Kabbalist with His Students

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3rd part of the Lesson — Writings of Rabash, Article 33 “What Is ‘The Earth Feared and Was Still,’ in the Work?” (1990)

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The only thing that exists in creation is the upper force, called “One, Unique, Eternal.” It created something that would be able to feel it.

This “something” is called a vessel, Kli, a soul, or a creation; it senses only what surrounds and fills it, namely, the very upper force that created it.

This sensation begins to appear in the Kli as the most simple, very faint feeling, the slightest impression of the upper force. It is a natural reaction inherent to the nature of the Kli and requires no effort on the part of the Kli to arise. This faint natural impression is termed this world.

The upper force has a specific program regarding the Kli it created; the Kli is destined to perceive the upper force up to a certain degree called infinity. The Kli was created with an inherent readiness for precisely this measure of perception, and the upper one guides its development it so that it may ultimately perceive Him in His full, infinite measure.

The Kli gradually develops an increasing degree of sensitivity to the upper force. Its development takes place in stages; these stages are called worlds. In total, there are five stages of development.

Initially, the Kli is in a completely unconscious state relative to the upper force, much like an embryo in its mother’s womb. We designate this specific sensation as this world, which in the broader scheme is the lowest degree of the world of Assiya.

Subsequently, the Kli can develop heightened sensitivity and thereby perceive the upper force as the worlds of Assiya, Yetzira, Beria, Atzilut, the world of Adam Kadmon, and finally, as Infinity. We refer to the impressions experienced by the Kli by the names of the lights NRNHY (Nefesh, Ruach, Neshama, Haya, and Yechida). The Kli can feel only its own properties and how, through those properties, it attains the upper force. This is all that it is capable of feeling.
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From the Daily Kabbalah Lesson 4/27/26, Rabash, “Peace After a Dispute Is More Important than Having No Disputes At All”

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Question: Is it necessary for wars to develop in accordance with the still, vegetative, animate, and speaking levels?

Answer: The inner wars, in accordance with the degrees, become more and more extensive until we come to the war against Amalek. This is the greatest, final war, which destroys the entire Sitra Achra, all the impure forces, the stony heart (Lev haEven).

On each degree, it depends on how the will to receive is revealed in opposition to the will to bestow. And each time their opposition appears before a person’s eyes more and more.

The difference between them is such that, as it is said, the Creator judges the righteous to a hair’s breadth. If earlier you did not feel that you were in a war, in disagreements even over some global things, then clarifications later take place on a very subtle level.

If someone looks from the side, he will think: “What is wrong with you, really?” He does not understand at all what is happening. But you relate to it in such a way that you simply cannot bear it even for a single moment. Sensitivity grows, the level, the depth of analysis. And this continues until all difference between your opinion and the opinion of the Creator disappears.
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From the Daily Kabbalah Lesson 4/26/26, Rabash, “Peace After a Dispute Is More Important than Having No Disputes At All”

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Question: What is the depth of a word?

Answer: A word is a universe; a word is everything. “In the beginning was the word.”

Question: So you are saying that it contains the universe within itself?

Answer: Yes, in general, this word is “Yod‑Hey‑Vav‑Hey.”

This is the four‑letter name of the Creator, which explains the four stages through which the upper emanation descends upon His creation. That is the word, and everything else comes from it.

Question: If you say that “everything else comes from it,” does it mean this word present in every word, in every action, in absolutely everything?

Answer: In everything! Yod‑Hey‑Vav‑Hey includes absolutely everything.

Question: What kind of magic is this? What kind of secret? What are these four letters that are in everything, absolutely everything?

Answer: This is the name of the Creator. In other words, it includes the four stages of the spreading of the light from the Creator Himself to all creations.

Question: So the light exists practically in every word, in every action, and in everything?

Answer: Yes. And this word includes within itself all words; absolutely everything, everything that happens.

Question: This name of the Creator includes everything?

Answer: Yes.

Question: These are four letters. What does the first letter, “Yod – י,” mean?

Answer: “Yod – י“Yod is the source of the light. ״Hey – ״ה is the expansion of the light. ״Vav – ״ו  is its descent downward. And the last ״Hey – ״ה is the clothing of the light in the lower ones that already exist.

Question: It is said that one must not pronounce the name of the Creator. What do they mean by this?

Answer: In principle, you cannot pronounce it anyway no matter how hard you might try. It is because these are merely letters, and this word, in and of itself, it is not a word. It is simply a code.

Question: Are we saying “Yod‑Hey‑Vav‑Hey” is a code?

Answer: Yes, it is a code.

Question: And when it is said that it is forbidden to pronounce the name of the Creator?

Answer: This means that one must not try to name His action. Because, in principle, it is hidden from a person. So do not try to do this. “Forbidden” here means “impossible.”
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From KabTV’s “News with Dr. Michael Laitman”

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It is written in The Zohar, Noah (Item 2): “Come and see: ‘All of Israel have a portion in the world to come.’ (Rabash, “All of Israel Have a Portion in the Next World“).

Rabash explains what “all of Israel” means. Who is Israel? Israel is someone who has entered into a covenant with the Creator or aspires to this state. “Entering into a covenant” means that a person has achieved similarity of form with the Creator, that is, adhesion with Him.

Thus, the name “Israel” is given according to one’s desire for the Creator, even by the goal alone despite not yet having achieved it. This is the spiritual definition.

Of course, apart from the spiritual realm, we also live in the material world. But here, in accordance with the law of root and branch, there is another, material, definition of the concept of Israel. According to this definition, it is a person born to a Jewish mother.

However, when Kabbalists speak of Israel, they mean the inner part of a person, where he can truly make the only free choice he has—to adhere to the Creator based on his desire, by making an effort.
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From the Daily Kabbalah Lesson 4/23/26, Rabash, “All of Israel Have a Part in the Next World”

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If I correct myself, then I begin to see the world as more unified and more directed toward bestowal, love, and unity. In the end, I understand that all this is one system, one person, called Adam. And this Adam is me. Because in this way, by my actions, deeds, thoughts, various corrections, I have assembled him together.

Question: That is, I take and gather the world into myself? And I become this single soul, Adam?

Answer: Yes.

Question: Is that true?

Answer: It is true.

Comment: And what we see is…

Answer: We also see the truth, but this is partial truth, torn apart by our inner egoism.

Question: And here, we as if do not pass it through egoism? We look not through the egoism?

Answer: If I gather all of them together into one single image, then that is me.

Question: That is me. How can one focus like this?

Answer: This is precisely our task: to gather the whole world and say, “This is me,” and this world depends on me.

Question: Am I responsible for everyone and for everything?

Answer: Absolutely everything comes from here.

Question: Every person?

Answer: Yes.

Question: The simplest, most ordinary person is responsible for the world, for everything that happens in this terrible world?

Answer: To the extent that he finds himself in this world.
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From KabTV’s “News with Dr. Michael Laitman,” 4/10/26

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Question: It is said that one must change one’s qualities. What is the difference between the qualities that can be changed and a person’s character that does not change? How can we reveal those qualities that require change?

Answer: What are these qualities that we can change and by doing so feel the upper force within whose field of action we exist, and perceive it as something that changes in relation to us, differing varying according to our own qualities? There is something in us that can change. What is it?

How can I isolate that specific element that I could change and begin to sense that I am within the field of action of some force external to me, a force that is higher, all encompassing, eternal, and perfect? If I were to sense that I exist within this force, merged and united with it, then I would perceive a completely different world. The picture that appears before me, my sensation of reality, constitutes my world.

It is said that the transformation that must occur within me is the creation of a new property corresponding to this upper force. If I can, to some extent, become like the upper one, then I will feel myself as He feels. If I increase the measure of my similarity to Him, I will feel this even more strongly.

There is no profound mystery here; it is very simple. The only challenge is how to acquire this measure of similarity to Him. This is precisely what the wisdom of Kabbalah teaches us.

Kabbalah is a science in which those who have attained the upper force tell us what it is, who this upper one is, so that from this we may learn that we have the possibility to become similar to Him and begin to feel as He feels.

And if I acquire everything that is possible, to the full measure of similarity to Him according to my abilities, it means that I have completely corrected my Kli and brought it into equivalence with this upper force.

Suppose I have certain means, a kind of “purse,” and if I so decide, I can, with all the money in it, purchase the quality of the upper one. If I come to the decision that it is worth buying, not just some small part, but all of His qualities, to the full amount that I have in my purse, then I truly, according to all my abilities, become like Him. And then I cease to feel that anything remains in me from my former self.

Kabbalists say that this is good. Although we do not understand it, nevertheless, it is good. Why? It cannot be explained until a person feels it themselves. There are such sensations that Kabbalists call the sensation of perfection and eternity. We currently do not perceive either of these in our world.

Therefore, one may imagine anything about what Kabbalists say, but for now it will remain merely words, not connected to any real sensations.
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From the Daily Kabbalah Lesson 4/27/26, Rabash, “Peace After a Dispute Is More Important than Having No Disputes At All”

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