Audio Version Of The Blog – 6/28/26
Posted on June 28th, 2026
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Talks about the Steps of the Ladder, Part 153
Chapter 15 The Force of Man
Of all the states we undergo in the process of our corrections and fulfillments, from the beginning of the line, from the bottom of the ladder, to its end upon reaching the final correction, the best states are those that bring about a feeling of failure, helplessness, and exhaustion of our own strength, when we cannot do anything by our own power to come closer to the goal.
Only after disappointments and despair do we reach a true decision that we must turn to the Creator.
Beforehand, there is no need for it. We will never find the readiness, thought, desire, or drive to turn to the Creator for help within ourselves. Moreover, by turning to the Creator for help, we essentially draw closer to Him. What do we ask? We ask for the ability to resemble the Creator.
This is called “prayer.”
In this prayer, we attain two things:
1) The strength to bestow. At the beginning of the prayer, we seemingly seek the strength to bestow as we are able to imagine it, even before having a connection with the Creator.
2) Adhesion with the Creator. Afterward, during the prayer, we gradually arrive at a prayer from the heart’s depths. This is a prayer not for strength, states, or actions, but for adhesion itself, as it is expressed in an inner feeling.
To the extent that we attain the true meaning of prayer and understand what it means to attain something more from the final state, to some small measure of it, accordingly the Creator brings us closer. When we reach the state of a correct request, we are called a “servant of the Creator.” Beforehand, we serve various thoughts that are not precisely directed at the Creator.
Therefore, preparation in general and the preparatory states at each and every degree in particular take a long time. It depends on how much we shorten these processes through effort. Most importantly, we should accept and be aware that everything happening around us and within us is in order to drive us to this true prayer. If we wish to see everything as signs of this, we interpret them correctly and very quickly arrive at the right prayer.
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Question: Is turning to the Creator the strongest effort a person makes?
Answer: One must seek how to turn to the Creator; it is not done just like that. No one can simply turn to Him.
The moment the Creator reveals Himself to me, either openly or in a concealed form, it means that He is inviting me to turn to Him. It is not simply that I go and search for Him. Where will I search for Him in order to cry out to Him or ask Him for something?
In fact, turning to the Creator, once one has merited His revelation, comes suddenly, as it is said: “The salvation of the Lord is in the blink of an eye.” This happens completely unexpectedly as a result of all the effort that the person has previously made. However, all the work done beforehand is essential. Without it, it would be impossible to experience this state.
Even now we are already in the state of final correction, but does anyone feel it?
[357933]
From the Daily Kabbalah Lesson 6/13/26, Rabash, “And the Lord Appeared to Him at the Oaks of Mamre”
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Faith above reason is not an acquisition in the mind but an acquisition of a different ability that does not naturally exist within us. It is another, supernatural channel, a sixth sense, spirituality, the correction of the vessel of reception, the force of Bina. How does one come to it? Through reflection, work, and a series of ascents and descents.
Question: Why do we engage in this if it is known in advance that the Creator does everything?
Answer: Why are you so sure that it is the Creator who does it? For you, all this is merely names, empty words; you do not live in it. It is written that there is an upper force governing everything, that “There is none else besides Him.” So what? You have heard about it, but you do not live within this revelation and do not identify with it.
Yet, identification determines all our thoughts and actions. I feel myself to be a glove worn on the Creator’s hand. He determines everything that happens within me, from the movement of atoms to the movement of thoughts and desires. Every result depends on Him both at the beginning and at the end. This is how I feel the manifestation of the Creator within me.
And if I do not have this, can I say that the Creator is the king? Can I say that I agree with it? Would I myself, without coercion, do the same thing that He does? All of this is empty talk. I do not even know what He does nor do I know who He is.
Therefore, Rabash says that there is the King of the whole world, and there is the King of Israel. Everyone speaks about the King of the whole world: “The Creator is great!”
The King of Israel is attained through a genuine aspiration toward Him—Yashar-El (straight to the Creator). And aspiration means a readiness to cast aside one’s own knowledge and go by faith above reason. This is the difference between the opinion of the Torah and the opinion of the masses.
It is not enough merely to say it. Everyone thinks that they are already in the state of final correction, while the state of Israel is attained through very serious work, by aligning all one’s desires and intentions with the Creator so that they become like His. Only then does one come to a state where he can say that the Creator is the King of the whole world.
What is the world? The world is my entire self, and I have examined it, felt it, and agreed that He leads me. What is this agreement? It is that even if He did not exist, I would still do exactly the same thing. Thus, I myself create the image of the Creator within me. This is called growing from zero to infinity. I grow and attain His level.
[357750]
From the Daily Kabbalah Lesson 6/10/26, Rabash, “What Is Above Reason in the Work?”
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Question: In the article “What Are the Times of Prayer and Gratitude in the Work?” Rabash writes that “even if this mouth is unimportant, still, the Creator hears it.” What does it mean that the mouth is not important?
Answer: It is written: “Even if this mouth is unimportant, still, the Creator hears it.” It does not matter how much understanding a person possesses. What matters is the extent to which he strives toward the goal.
It is similar to our attitude toward a child. The result of the child’s action is not what matters most to me. What matters is his effort, his expression of desire, his aspiration. Because of that, I encourage him.
However, as a person grows older, we pay less attention to their desire alone. Now the result, the product of his actions, becomes important.
We need to understand this correlation. We are not required to be clever; we are required to make an effort. What will come out of it, how correctly will a person be able to perform what he is trying to do? That is not important. You desired, you acted, and according to that you are rewarded.
A person receives a response from above only according to the measure of the effort he has invested. It is not said that you must reach a particular result, on the contrary: “It is not upon you to complete the work.”
[357648]
From the Daily Kabbalah Lesson 6/7/26, Rabash, “What Are the Times of Prayer and Gratitude in the Work?”
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Our work is to rise above evaluation according to the principle of “sweet–bitter” to evaluation according to the principle of “true–false.” After all, the Creator is called Truth.
The word “truth” (Emet) consists of the letters “Alef–Mem–Tav.” “Alef” and “Tav” (the first and the last letters of the alphabet) are the desires at the two extreme poles.
And “Mem” in the middle is the quality of Bina, by which one can connect these poles and come to correction, that is, to truth.
Determining where truth lies and where falsehood lies is possible only in relation to a group of Kabbalists, the environment. By myself, within myself, I lack the necessary conditions for this; I possess only one parameter: my ego. To measure I absolutely need one more parameter outside of myself.
After long study and many clarifications in the group, a beginning Kabbalist starts to feel himself in the general (global) system of desires, among other “points in the heart.” Relative to this particular environment, I am given the opportunity to acquire new sensory concepts: drawing closer to it and distancing from it, sensing its global system, my inclusion in it, the necessity of its support, the realization of it as the place in which I will reveal for myself the upper world and the Creator.
Meanwhile, within me, an interaction of two forces —myself and the environment—takes shape within me. The environment gains weight and acts as a counter force to my “I,” my ego. Another authority emerges, one outside of me, which I will begin to take into account and view as a source of salvation, a lever that can pull me out of my current state, out of this world.
I measure the “self – environment” dynamic, and as a result of my measurements I obtain quantitative and qualitative measures for measuring spiritual relations, forces. I build a measuring ruler: on one end is me and on the other is the group. With this ruler I can already research, measure, and depict the upper world.
From the “I – group” relationships a spiritual cell is formed within me with which I can measure all of reality above myself. In this way I build a soul within myself.
[5643]
From the Daily Kabbalah Lesson 11/15/9, Baal HaSulam, Letters 41 & 42
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Question: What if I were able to say that I have only today? I want to live it as if it were my last day. Is that the right approach?
Answer: Yes, certainly.
Question: How can a person do something that seems impossible?
Answer: By convincing yourself that when you think positively about the world, you improve the world and help bring it to a better state. This is your responsibility toward the world.
Comment: How did the world suddenly enter our discussion? We were talking about my life.
My Response: You were born for this: to think about how you can improve the world. You and only you. By wishing to improve the world, you ask for it to change.
Question: Do you realize that we are speaking about ordinary people?
Answer: Ordinary people. If we want to change our world, then we must think only about one thing: that we want it to change.
Question: And is that what it means to truly live life?
Answer: Of course. It means understanding that everything must be done now, without waiting.
Question: And where is my “I” in all this? Where is my personal decision?
Answer: In the present moment.
Question: Right now?
Answer: Right now. That is where your “I” exists. Beyond that, it does not exist. If you do not stop and decide, “Now, only now!” then you are no longer truly present.
Question: You once studied human capabilities. I think you even worked on research involving hypothermia and how much a person can endure.
Answer: Yes.
Question: What are the limits of human potential? Can a person actually reach such a state? Is it possible to live for the sake of the world in this way?
Answer: I think so. We simply need to speak to people about it.
Question: Do you believe that what we say actually enters people?
Answer: Yes, it helps.
Question: How does that happen? Where does it enter a person so that he suddenly changes?
Answer: Into the air.
Question: So, to summarize: how does a person live life with “one arrow,” with one chance?
Answer: One must constantly think about improving the world. Nothing else is required. Only thoughts, only our desires.
Question: And what do you mean by improving the world?
Answer: Good relations between people.
Question: As simple as that?
Answer: Yes.
[357887]
From KabTV’s “News with Dr. Michael Laitman,” 6/11/26
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Question: What is the inner wisdom I arrive at as the years go by?
Answer: Where to run and for what purpose?
Question: Should I answer that question or not?
Answer: You do not have an answer.
Question: Should I be searching for it?
Answer: You will search. As long as you search, you will keep running. Then gradually, as you become convinced that there is nowhere to run, you will stop. And that is correct.
Question: Then what am I waiting for? I have stopped.
Answer: You are waiting for nothing. You simply see that no movement can replace tranquility.
Question: So I am arriving at a state of peace?
Answer: Yes, both inner and outer peace.
Question: What do you call the peace that I am arriving at?
Answer: The absence of an impulse to move.
Question: Then what is movement?
Answer: The desire to change your state.
Question: So, the right thought is not to change my state, to accept whatever is?
Answer: Yes.
Question: And what about the phrase, “Peace to the madman who will lull humanity a golden dream”? What about that?
Answer: Why do you want to drive the world mad? Let people simply understand that nullifying one’s ego before the Creator is the highest movement we can make.
Question: Is this what we ultimately come to? Is this peace?
Answer: Yes.
Question: Is this what is meant by bringing the Creator into this world?
Answer: Yes.
[357424]
From KabTV’s “News with Dr. Michael Laitman,” 5/29/26
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Preparation to the Lesson
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1st part of the Lesson — Writings of Rabash, Article 8 “What It Means that Esau Was Called ‘A Man of the Field,’ in the Work” (1990)
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2nd part of the Lesson — Writings of Baal HaSulam, “Matan Torah (The Giving of the Torah)”
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