The greatness of the Creator and His glory—which we constantly talk about in the group, and thereby elevate Him—is in fact a means by which a person, based on constantly turning to his inner self, begins to turn to the Creator.

This can be seen even in simple examples. You came here at three o’clock in the morning, you could care less about anything, and you are still half-asleep. The most that you can think of is feeling better. Let’s say that you are not in a good state, that you feel low, and that you have no interest in anything.

There is nothing you can do; you have already come here, you are listening to the lesson, and you are catching all sorts of words and conversations of your friends. You observe that they think differently, that they are in high spiritus, and this starts to inspire you.

When you are inspired, a certain shift, whether you intend it or not, takes place within you regarding your attitude toward life and the purpose of life; as a result, you become capable of exerting some effort. You can say, “Yes, I am making efforts, but they are all based on the elation that I got from the group. Had I not come here, had I not sat here listening to all kinds of things, I would not be inspired. But now I am in a great mood.”

True. But you have already paid for it by coming here. After all, everyone is just like you, and everyone who comes here affects the others in some way. Then, in fact, if you influence everyone so that everyone influences you in some way, and all the benefits from this will be yours.

You are not running on someone else’s fuel, you are running on your own fuel. Then you fulfill another law, another condition, despite the fact that you do not see the goal or the Creator. However, you already understand that it is good that you do not see Him because it does not tempt you to enjoy seeing the Creator for your own sake.

It is good that the Creator is hidden, and that you can get a push toward Him from the group, rather than from Him directly. After all, had you received an impulse directly from the Creator, you would instantly fall into pleasure for your own sake: “Look who I have a connection with! Look who is giving to me! Look at me!” The fact that I receive a push from the group toward the Creator supposedly frees me from the problem of making the first restriction on my Kelim while still obeying the law.

Therefore this work is called the preparation period. Because I have started work and I have made a certain number of efforts, efforts that I must go through according to the root of my soul, I reach a state where I am given a Masach (screen). Then I merit the revelation of the Creator, and to receive forces from Him.

When I see the Creator, I am able to selectively accept, not pleasure, but only the strength to get closer to Him. From the light that comes from Him, I will take what I need to correct my Kelim, but will not use Him to fill them. After I correct these Kelim, I will fill them in order to get even closer to the Creator, to become even more like Him. This is how a person ascends the spiritual ladder and moves from law to judgment.
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From the Daily Kabbalah Lesson 4/17/26, Rabash, “What Is the Difference between Law and Judgment in the Work?”

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If you make war and do not see that the evil inclination is angry with you, it is a sign that you do not even know what “for the sake of the Creator” means.

…the bad is actually within us, but we do not see it. Only through the dispute does it appear. Hence, if a person is at peace with it, he is hopeless… (Rabash, “Peace After a Dispute Is More Important than Having No Disputes at All”).

What is the difference between peace before a dispute and peace after it? It would seem obvious that the best situation is to have no disagreements at all. Why become enemies, hate one another, quarrel, and then reconcile? Is that really better than always living in peace, love, unity, and friendship?

Why are bad periods necessary? What benefit do they bring to the good periods we later attain? Why is peace after war better than peace without war?

On the corporeal level, this is unclear because everything takes place in vessels of reception that do not change. If they do not change and remain egoistic, then why should I suffer during war if I can make peace before the dispute begins? Then I would live well and calmly, without suffering.

But if I arrive at peace after war, I understand that war is not good. Essentially, it gives me nothing except the understanding that it is better to live in peace. And since I did not have enough wisdom to establish peace before the war and avoid descending into it, now, after the war, I guard the established peace with all my strength, until once again the desire to receive increases and pushes me back into war. In other words, the demand of the will to receive becomes stronger than my ability to restrain myself from war.

And so, it keeps returning, giving me no real possibility to prevent wars.
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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: How does the Creator, who is referred to as the “Good that Does Good” differ from the image of the Creator that is revealed while wandering in the desert?

Answer: “Good that Does Good” is not the name of the Creator; it is a supreme primordial concept. It is a designation.

“Good that Does Good” is later subdivided into specific influences, which, in turn, include Taamim (tastes) and names.

“Good that Does Good” is plain good; nothing can be said about it. This can be understood once we have attained all other concepts along all the steps of ascent.

The Creator wants us to know Him as the “Good that Does Good.” To come to understand this, you must ascend all the steps, and at each step, you attain how He relates to you, which is part of the “Good that Does Good” in a certain facet.
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From the Daily Kabbalah Lesson 5/2/26, Rabash, “What Are Banners in the Work?”

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Question: Do you have a fear of suffering? Suppose you get sick or something else happens to you.

Answer: No, there is no fear. It is unpleasant of course, because it involves pain and disagreeable sensations; in other words, the absence of light within me is expressed in the same way as in others. There is nothing to be done about it; like everyone else, I would prefer to avoid it, but I understand where it comes from, and I do not fear it.

A Kabbalist believes that the plan of the Creator must be fulfilled, and I do everything to align myself with that plan. As for what is intended for my soul, whatever metamorphoses it is destined to undergo, it will undergo. The main thing for me is to prepare myself so that I can be with the Creator in all these transformations even if He performs very unpleasant “surgical operations” on me.

Question: Are you talking about the suffering of the physical body or inner suffering?

Answer: By “surgical,” I mean internal operations. Of course, this could include physical and physiological ones here, naturally.

When Baal HaSulam was asked: “Surely you could make it so that you do not have to suffer before death?” He answered: “I would never allow myself that.” And he indeed had a very painful death. He suffered from cancer, heart conditions, and various other ailments. He endured great suffering. He did not pass away at such an old age, he was around 70. What kind of years are those?

If a person truly understood the extent to which even these sufferings, which serve as a vessel for spirituality, move him forward, and realized that he has the capacity to rise above them, he would not remove them, he would rise above them. But what is meant here is not an ordinary person who simply suffers like a small beaten animal, but a Kabbalist.
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From KabTV’s “I Got A Call. The Sufferings of the Kabbalists.” 10/8/10

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We are not capable of beginning spiritual work without that spark that is given to us from above. If billions of people do not have this illumination, then there is nothing for them to do. They are not yet able to develop a spiritual Kli, because they do not have that point from which it begins its existence, what is referred to as a black point or in other words, the point in the heart. That is the spark.

Society offers nothing to my Kli except encouragement and inspiration. How can I receive this inspiration from the group? It is through the system in which we are all included together, within the soul of Adam HaRishon. Because in the aggregate, all of us, all souls, are interconnected in a rigid system. It cannot be broken into separate parts, nor can anything fundamentally new be formed from it.

This structure is called Adam HaRishon (the first man). It has a head, throat, body, legs, and arms, in short, a spiritual Partzuf. We study this in The Study of the Ten Sefirot.

What do we mean when we say that the Partzuf was shattered? The connection between its parts was broken, severed, because previously love prevailed between them, and now hatred has arisen. Consequently, what we call the Temple was destroyed; meaning, this entire Partzuf was destroyed because the mutual connection between its parts vanished.

The very act of striving in whatever way possible, even to a small extent, to re-establish connection between several parts of Adam HaRishon gives me that force of connection that corresponds to the true force that actually exists on the spiritual level, which is where this system is realized fully, in all its strength and power. Therefore, we can receive strength from one another.

By striving to connect with a greater number of friends according to my overcoming of that initial shattering that occurred between us, I as if draw the connecting force of the higher degree. And then, a spiritual force appears at my disposal with the help of which I advance. This is called attaching additional Kelim to myself, additional strength.
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From the Daily Kabbalah Lesson 4/17/26, Rabash, “What Is the Difference between Law and Judgment in the Work?”

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Question: Must MAN (raising a deficiency, a prayer, a request) be complete, perfect?

Answer: MAN is always perfect. I raise the Reshimo even though I do not know what I am raising. Moreover, according to my development, no greater participation is required of me than what I am capable of. If I feel a lack, I cry out, and that is sufficient.

On a higher level, in addition to the feeling of lack, I need to know to whom I should turn with this Hisaron (deficiency). One level higher still, I need to know why I am doing this. And higher still, know what this will give me and even higher, what this will give the one who bestows to me.

The connection is expressed through a cry! And there is nothing else here. From our side, the connection is only in the cry. And from His side, it is expressed in thousands of ways that we do not know because they are mostly concealed but could be partially revealed.

But even in what is revealed, there is still much more that is hidden, even at the stage of the final correction. After all, this final correction is only relative to our Kli and not to the system that was created by the Creator. We can speak only in relation to the creation.
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From the Daily Kabbalah Lesson 4/19/26, Rabash, “Moses Went”

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Preparation to the Lesson

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1st part of the Lesson — Writings of Rabash, Article 24 “The Difference between Charity and Gift” (1986) (10.16.2002)

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2nd part of the Lesson — Studying with Friends

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3rd part of the Lesson — Writings of Baal HaSulam, “Study of the Ten Sefirot,” Vol. 2, Part 5, Item 28

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4th part of the Lesson — Conversations with Kabbalist Dr. Michael Laitman – Listening to the Voice of the Creator from the Mutual Silence in the Group

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Question: You said that until now all your students have not developed as a group. Then how did they develop? What kind of process was it?

Answer: If we take the history of humanity as a basis, then from Adam to Abraham there were twenty generations, so-called “ten plus ten Sefirot,” which constitutes the growth of egoism.

Following, in the state of “Babylon,” in the time of King Nimrod, who is a prototype of Pharaoh, there was an enormous, explosive growth of egoism.

After that, a person “fled” from this egoism with the help of a point within him called “Abraham,” and took along a small portion of desires toward the land of Israel (“Israel” – Yashar El, meaning “straight to the Creator”), with which he supposedly wants and is able to exit his ego.

Then these desires also begin to grow more and more, and within them an entire “Egypt” appears, the foundation of all of egoism.

That is, within desires that had already developed to the egoistic level of “Babylon” and with which a person first approached spirituality, egoism appears again. You purify it to the level of striving toward the Creator, work on it, and then the ego appears again within you. You purify it again and direct it toward the Creator, and then it appears once more, but at a higher “resolution,” and so on.

Thus, from the initial aspiration toward the Creator, called “Adam,” to Abraham, there were twenty generations, that is, twenty degrees, on which you constantly strive toward the Creator and must continuously choose: extract this aspiration and discard everything else as husk.

From Abraham onward begins a new stage of selection, a more refined sorting of the aspiration toward the Creator. A person leaves the entire vast “Babylon” of his desires and escapes with a small portion of desires that he selected from the quality of Adam through those twenty so-called generations, i.e., degrees.

Now, when he is in this state of selection, of subtle sorting, that leads to clarification of what it means to “strive toward the Creator,” he discovers that all of this turns into a huge egoistic desire called “Egypt.” Egypt (Mitzrayim) in Hebrew means “concentration of evil” (Mitz Ra).

A person enters these desires, develops within them, and tries to separate Pharaoh, who represents the foundation of his egoistic desires, from the “Jews” in Egypt: Moses, Aaron, Joseph, and Jacob. He tries to determine which of these desires truly represents a pure aspiration toward the Creator, and realizes that it is not a single desire, but only their combination.

When he selects their correct combination, leaving everything else in Egypt, he sees that he cannot simply separate from them, he must do so through an “escape” (a special inner action), internally detaching and fleeing with these desires. It is with these desires that he strives toward the Creator, toward the quality of bestowal, toward spirituality. This inner state is called the “Egyptian night.”

A person undergoes immense sensations of crossing the Final Sea (Red Sea), symbolizing the final egoism that separates him from the Creator.

Then he comes to the next stage called “Mount Sinai,” where all the qualities with which he fled Egypt undergo numerous processes of purification, like gold that is refined through heating, melting, treatment with acid, and filtering, removing all impurities until pure gold remains and everything else is cast aside.

Each time he approaches the next stage of purification, he sees that everything previous, which had seemed 100% pure, turns out to be almost completely impure and unfit for further use.

That is, each previous degree, although completely pure at its completion, appears entirely impure when viewed from the next higher degree because the resolution of his analysis has increased. This is how he gradually ascends from degree to degree.

Ascending Mount Sinai means that a person reveals within himself absolute hatred toward everything: the Creator, himself, and others. This terrible state leads him to the decision that he must make a radical change: completely nullify himself and accept the upper governance without any calculations, doubts, or personal desires.

In other words, he becomes ready to detach from all his current egoistic desires, thoughts, and abilities, and not use them anymore, and to use only those qualities that he will receive from above, from the Creator.

Why “from above”? Because he considers them higher than himself. In reality, they do not come from anywhere, it is simply how he evaluates them. In his system of values, they are now higher. This readiness is called “standing at Mount Sinai.”

What condition of the next stage does he now feel within himself? It is the condition of unconditional, unquestionable unification between all parts of creation so that they merge within him into one single whole. Indeed, that is how it truly is; the Creator created one unified desire. The moment a person reaches the point where he can first form this unified desire within himself is called his entry into the spiritual path.

Everything before that was only preparation, not to mention the state before Adam when a person existed like an animal. Then comes the preparation for spirituality: from Adam to Abraham (to Babylon), from Abraham to Moses (to Egypt), from Egypt to Mount Sinai, all of this is preparation.

Such preparation takes many years. In the past it took 20 to 30 years. In our time, it is shorter, perhaps 7 to 10 years. But still, these are years. They continue to shorten, because the masses are moving forward, and purification is taking place within the collective soul.
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From KabTV’s “I Got a Call. Rise Up the Stairs” 9/27/10

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Question: You say that only from unity, from connection, can anything of real value come. People ask you: “What is unity? What is connection?” You seem to explain it, but you do not answer the question directly.

Answer: How is that? I answer directly! I perceive unity clearly; I am in it right now! From this state, the closest one to you, I explain what it means.

But there is a difference between the very first, the lowest state of connection, of mutual guarantee, and the one in which you are.

If I cross this barrier toward you, then I will be like you and will not be able to explain anything. I descend from the degree I am on to the very lowest spiritual degree, and from it, I try to explain to you, who are still lower, what this lowest spiritual degree is. I cannot descend any lower.

Question: What must happen for us to hear you?

Answer: You must generate a profound desire to experience unity.

Question: You speak about mutual guarantee, the power of unity, connection, and all this is, in principle, seems to circle around the same thing, perhaps with slightly different nuances. Recently, you said something concrete: “Think in this specific way and act in that particular way.” That resonates more clearly with people. But will this really work in practice? These things like: smile at each other and treat each other with kindness?

Answer: It depends entirely on your implementation and on nothing else, absolutely nothing else!

You must want it! You must want it a little bit more. And this “wanting it a little bit more” can be achieved through mutual assistance. It is precisely within that small added increment, within the mutual help that you can give each other, that you will attain the shared sensation of mutual guarantee in which the Creator will be revealed.

I explain everything in terms that are absolutely accessible! All that is required is to actually do it. At the very least to start, but I do not see any starting taking place.

Question: So how does one go about starting?

Answer: You need to map out all these actions in writing.

How is any business enterprise built? It begins with general plans and discussions, followed by more concrete details. Then come the development phases, various forms of research, an analysis of the dependencies involved, and so on. But the crucial step to is commence the serious work.

Question: Suppose everyone gathers together and, as it often happens at conventions, feels an intense collective desire for this to happen, will it actually happen?

Answer: Yes, it can happen at a convention, but it is a temporary state, a fleeting desire. Consequently what you will experience is a temporary sensation, a momentary illumination or revelation, rather than a permanent one.

To attain something permanent, you must engage in work, you must cultivate a constant desire within yourself, an aspiration that continuously accumulates. It builds up steadily until it becomes palpable, firm, and deeply ingrained within your very being.
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From KabTV’s “I Got A Call. Useless and Worthless People in the Group” 9/26/10

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