Audio Version Of The Blog – 8/18/26
Posted on August 18th, 2026
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How can it be that the two polarities, these two opposite states—the force of evil and the force of good—grow in a person in parallel during the preparation period and also above the barrier and that this is how one’s progression along the spiritual degrees unfolds all the way until the end of correction?
How is it possible that the evil is revealed opposite the good, and one does not cancel out the other and will never cancel out the other? A person must correctly unite them and use the evil and the good to achieve the goal.
How can both forces exist within a person at the same time and in the same state? Can there be a state where one who is completely wicked is simultaneously a completely righteous person, where Pharaoh and the Creator coexist in the same person?
Such a state cannot arise on its own. It can exist only if the Masach (screen) connects the two forces through a striking union (Zivug de Hakaa). Without the screen they remain two opposites. The more Pharaoh and the Creator are present within a person, the more the person is in conflict with them, for they represent two opposing poles. Yet, if he acquires a screen, the angel of death becomes the angel of life, and both unite for a single purpose.
Can these two states coexist before we have received the first screen that can connect these two opposites together for us: the will to receive and the will to bestow, the light and the vessel? No, they cannot.
That is why we are being tossed from one extreme to the other: at times under the control of the Pharaoh, at others times under the dominion of the Creator. When Pharaoh manifests, we have no choice but to fall under his sway because the Creator Himself pushes us there; through His light He reveals the nature of Pharaoh and directs us toward him; otherwise, we would simply run away.
When Moses killed an Egyptian, he could not stay, and he fled Egypt, until the Creator told him, “Come to Pharaoh.” Otherwise, Moses would not have been able to return, because coping with the state of Egypt is very difficult.
Consequently, a person constantly fluctuates between in these extreme, polar opposing states: at times one is willing to give up everything for the sake of connection with the Creator because some light shines on them, and at other times, one is immersed in their own evil and realizes it, or else falls under the sway of the will to receive without feeling it as evil but good. One feels that it is something to be enjoyed, a way to snatch a little pleasure here and there for life. Until one crosses the barrier (Machsom), this cycle does not end.
After crossing the Machsom, once new Klipot (shells, impurities) and holiness emerge, new states arise. But before the Machsom, the rule “Do not believe in yourself until the day you die”applies. In other words, until the desire to receive is subdued by the Masach (screen), it controls you. A person is incapable of action and cannot expect anything.
What does “do not believe” mean? You have to continue with certainty and confidence that the Creator will help you, but it is not that you are doing it.
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From the Daily Kabbalah Lesson 7/15/26, Rabash, “What Is “Do Not Slight the Blessing of a Layperson” in the Work?”
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Question: Are the Kelim (vessels) of this world spiritual Kelim?
Answer: What does “spiritual” mean? I do not know what is spiritual and what is material. Is a Klipa (shell, impurity), for example, spiritual or material? It belongs to the spiritual world, but there are also Avhanot (distinctions) beneath it. Call them material, what difference does it make?
A Klipa differs from the material will to receive in that it exists with an awareness of the Creator’s presence, standing opposite Him, whereas the material desire in this world lacks awareness. Yet it remains a desire to receive!
Or do you think that creation exists on its own? Where did everything you see come from? It is the very same will to receive, but at a level where it is disconnected from the sensation of the Creator. However, just because you are disconnected from the Creator, does not mean that the Creator is disconnected from you! Do not worry, He is present within you, governing you and doing everything necessary.
Thus, everything depends on how you look at it. If you look from the perspective of your own sensations, then indeed you feel that nothing exists besides you and this small world.
But your perception is only one part of the entire Kli (vessel). If we speak about the Kli as a whole, using the terms we study, then the picture will differ somewhat from what you see with your own eyes. In that case, you must mentally attach the Klipa, holiness, and everything else into your view.
Let us say you do not feel them and sense only a small part of everything that is happening, so what? This is precisely why you are taught that everything is not quite as it appears to you and there is an entire world you do not feel. Take it into account.
You know what you have studied. If you study more, you will know more. I will give only one example: You studied that after passing through double and simple concealment, we then use the vessels acquired in spirituality. How does this happen? What vessels are these? I simply feel a certain concealment; something is unpleasant for me in some way.
In fact, this is about what belongs to spirituality. Imagine that these really are Kelim, and substantial ones at that. Later, in spirituality, you will become familiar with them and realize that they pertain to that very spiritual Kli we are currently discussing as a future prospect. You will come to understand this so deeply that you will not be able to attain anything in spirituality unless you turn to these Kelim carried over from your present states.
Therefore, one should not chop up the material like children at school, under the pretext: “We did not cover this, it was not assigned to us.”
[360066]
From the Daily Kabbalah Lesson 7/28/26, Rabash, “What Is the Prohibition to Teach Torah to Idol-Worshippers in the Work?”
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Question: How do we differ from one another?
Answer: We differ in the proportions in which the four elements fire, water, air, and earth are mixed in us. We differ in the blend of these four elements both on the spiritual level and on the animate level.
Using them in correct form within the greatest desire to receive is called the attainment of the final correction. But even upon reaching it, all four elements of the animal nature will remain in the same form as they are now.
This means that the aspects of you that make you the most irritable, hot-tempered, or lazy will remain. But when it comes to your relationship with the Creator, all these qualities will manifest in their opposite form.
Question: So is what am I meant to become already embedded in me?
Answer: The final picture of how you should appear in the final correction already exists within you.
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From the Daily Kabbalah Lesson 7/16/26, Rabash, “What Should One Do If He Was Born With Bad Qualities?”
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Question: What if I keep advancing, I reach a certain spiritual degree, and suddenly it disappears completely?
Answer: Then I begin everything anew. That is wonderful! In fact, that is the most correct way.
Question: But at that moment I feel despair.
Answer: No. Why despair?
Comment: How could I not? I have come such a long way. I have devoted so many years to it.
My Response: So what? I am like someone who has just been born. Doesn’t a child open its eyes even wider?
Comment: That is true. You often remind us of a child in that way. Sometimes something suddenly amazes you. You still have that quality.
My Response: I do not feel tired. Of course, I may look tired because of my age and the passing years. But…
Question: You do not?
Answer: No. Every day, every lesson, every morning, I am ready to begin everything anew.
Question: To be born again?
Answer: Yes.
Question: When does a person begin to feel tired? Since we have touched on the subject.
Answer: When he no longer has the excitement of new desires and new questions. Then, of course, he can no longer reveal the child within him. Then he has already become an old man.
Question: Is that already movement toward death?
Answer: Yes.
Comment: So, when you speak about eternal life, you mean these constant…
My Response: Constant renewal.
Question: When is such constant renewal possible? Under what conditions?
Answer: Always. It does not depend on the body. It is the desire, and desire does not depend on the body.
Question: So should we always begin again? Constantly renew ourselves?
Answer: Yes, and it is wonderful!
Question: And what would you say to an ordinary person who does not study Kabbalah?
Answer: Nothing. Find yourself a hobby and keep at it.
Question: And keep rejoicing in new discoveries?
Answer: Yes. Just as my teacher used to say about a stadium, that it is a place that should be respected because it brings enjoyment to so many people.
Comment: That is amazing! I was always surprised that a religious man would say that. Religious people did not go to stadiums.
My Response: It is not that he did not go there, he had never been there even once.
Comment: Yet he still respected the place.
My Response: He had never seen it, but he knew that it was a game watched by one or even two hundred thousand people at the same time.
Question: So he felt that they had become like children again?
Answer: Yes, of course. They rejoice in life. And joy comes from the Creator. Therefore, he rejoiced for them because they were receiving pleasure from the Creator. At that moment, they were not cursing Him.
Comment: Then there is no suffering.
My Response: That is why such a place should be respected.
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From KabTV’s “News with Dr. Michael Laitman,” 7/17/26
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Question: What has sport turned into?
Answer: Sport has turned into a hunt for prey! You step out as if into a jungle to hunt down a medal.
Question: You have to defeat everyone else. But what should it be instead?
Answer: People should strive for achievements that they attain together. Suppose, in a certain stadium, in a particular sport, under certain conditions, they achieve the highest possible result. That result belongs to everyone.
In general, I am against awards.
Question: Then what should a person strive for? What does you get out of it?
Answer: That is exactly your answer: “If there is no award, then what should I do?” It means you do not love sport; you love the medal.
Comment: Yes, the medal, or the admiration, the applause, that is what people want.
My Response: No, you can wear some kind of badge of distinction. You and everyone else. But I would not rank people by place. It’s about participation!
Question: Just participation? Do you think people would still take part?
Answer: If they truly love sport, then yes.
Question: What about when an athlete helps another athlete? For example, a runner gets tangled up, and another competitor helps him. Where would you place that on the podium? What place would you give it?
Answer: That is the most important thing! That deserves the medal.
Question: What should be the fundamental principle of sports?
Answer: Friendship and mutual help! To show all of us, and ourselves as well, what kind of potential is hidden within us. That is all.
Comment: But in soccer, one team plays against another. Where is the friendship in that? We have to win. We have to score in the other team’s net.
My Response: They should enjoy that. It all depends on one’s upbringing.
Comment: I enjoy scoring a goal. I enjoy seeing my team win.
My Response: And the others should enjoy it as well. It depends on the beauty of the game.
Let soccer be an art form: the way they keep the ball in the air, how beautifully they pass it. Rather than shoving and tripping each other.
Question: How should the spectators perceive it? After all, I am a fan of one club. How should I look at all this?
Answer: So what? You will support your club. You will feel the sting of defeat or the joy of victory. So what?
Question: But if the other team wins, what should I, as a spectator, do?
Answer: Then you will experience those emotions. That is what sports are for.
Question: What about combat sports? When it isn’t a team competition, like wrestlers or boxers, what should the mindset be there?
Answer: There, it is even simpler. It is all right there to be seen. You are fighting, and he is fighting.
Question: What should our intention be? What should we want?
Answer: To show beauty.
Question: Then what is beauty, in your opinion? What is the beauty they should demonstrate?
Answer: They need to find a way to demonstrate a benevolent kind of strength.
Question: Benevolent strength is still a force. How can it be benevolent?
Answer: Yes, there is benevolent strength and malevolent strength. The benevolent kind is when we demonstrate our good attitude toward one another. like the idea, “friendship wins.”
Question: So you really believe in that simple, childish slogan?
Answer: Without it, nothing good will come out of a sport. There will be drugs, doping, and corruption, people will do anything. Heaven knows what already exists in sports.
Question: If we do not put “friendship wins” at the center?
Answer: Exactly.
Question: I reminded of my early childhood, when I used to be told, “Friendship wins.” They would comfort me when I was a five or six-year-old by raising both my hand and the other child’s hand. Do you think that should apply to professional sports as well?
Answer: Yes. From a spectator’s perspective, I wouldn’t want sports presented in any other way, unless they demonstrated kindness and brought people closer together. The competition between them should demonstrate their struggle against their egoism.
Comment: That is beautiful! In other words, so they realize that they are egoists…
My Response: They demonstrate the struggle against their egoism.
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From KabTV’s “News with Dr. Michael Laitman,” 7/10/26
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What Kind of Demand Should We Direct to the Creator?
To what extent should we be involved in our correction? Should we simply demand, “Give me the end of correction,” or turn to the Creator and say, “You did this and that to me, this isn’t right, and this doesn’t seem quite right to me,” and so on? Should we speak with Him meticulously about every single detail? Or perhaps even suggest improvements, like: “Here, change this for me, do this for me, adjust this for me,” and so on? Perhaps even more so, after we correct our “machine,” we check how it should work, recognize its perfect functions, and after examining it, say to the Creator: “Good, You did a good job.” Is this called the work of the Creator?
How should we relate to reality? Reality is what we feel. It consists of three things: me, Him—the Creator, the upper force that is initially concealed from me and later revealed—and my world—the relations between us through the world, the way He brings me all my surrounding and inner reality, through which I connect to Him.
From where will we know what we need? From where will we know the extent to which we should recognize, understand, investigate, demand, and ask? We will know this from the Kabbalists’ words, and later it will indeed be revealed to us. Baal HaSulam says that the state we must reach is precisely defined by the name, “adhesion” (“Dvekut“). In spirituality, adhesion is complete equivalence between me and Him. What is “complete equivalence between me and Him”? It is when I know all His qualities, His desires, His longings, and all His good and bad attitudes toward me, down to the deepest level. It means knowing them, their causes and their consequences, to know what He wants and how He wants it.
In Kabbalah, this is called the attainment of the first nine Sefirot. The first nine Sefirot are the Creator’s attitude toward Malchut. From this, we learn about ourselves. If the Creator wants something from me, He built qualities within me that can give an answer, a response, to what He expects from me. For example, if the Creator brings me pleasure in drinking a cup of tea, He wants me to enjoy the tea. Through the pleasure that I feel, He creates the vessel in me that will long for tea.
From recognizing the Creator, we actually begin to recognize ourselves, and begin to recognize the gap between ourselves and the Creator, and how much the Creator has influences to which we have corresponding deficiencies. Meanwhile, we learn how to make adjustments between the influences and the deficiencies. If we knew all the influences of the Creator and all our own deficiencies, we would see that the Creator’s influences come and are ready to fill all of our desires. For every pleasure, there is a corresponding vessel in us.
The first problem in this matter is that the vessels need to be updated to bestow, otherwise we will not receive pleasure in them. Another problem is that if we receive these pleasures directly, we are not similar to the Creator and do not reach adhesion. We can receive these pleasures in the will to receive, but then we do not enjoy the will to receive because the pleasure immediately extinguishes the desire and we remain empty.
However, if we acquire a screen, install a screen over our will to receive, we enjoy without limitation of quantity or time, and we also acquire something special, we become similar to the Creator, align ourselves with Him, and are in adhesion. The Creator and the person begin to resemble each other. In other words, we not only acquire pleasure from the Creator, but also acquire the Creator’s status, become like Him with all that this implies, which cannot be explained. There are secrets of the Torah and many other things in this.
From this, the correction of the screen lets us be at the level of the Creator, and not at the level of the created being. What is our part in all this work? This work is called “the work of the Creator” and not the work of any person, because as Kabbalists who attained the correct reception of these pleasures explain, all the actions on the vessels—scrutinies, corrections, fillings, and so on—can only be done by the lights. That is, the Creator, the upper light, is the one who can perform corrections and fillings on the vessels.
And what about the “I”? Baal HaSulam explains in “The Freedom” that out of all actions available to a person in this world and in the spiritual world, we have only one action of choice by which we determine our individuality; it is an action that we ourselves perform. What is it? It is our desire for the Creator to perform a certain action. That is, we need to recognize ourselves in our current state, how opposite we are to Him, how much we need correction, and ask Him to perform the action while we are present in it and as if know it in all its details. However, the action itself is performed by the light.
How is this expressed in this world? It is that we must desire it. We naturally desire, but it is said that this is not enough. We desire according to our ability in our current state, and we must desire a little more, want the Creator to correct us and fill us, and want to be in a slightly higher state. How can we be in a certain state and want to rise from it if this desire is not within us? We acquire this desire from the environment.
Since we are all included together as one soul in Ein Sof, in the end of correction, if we create some form of equivalence with the state of Ein Sof among the friends in this world, we create conditions that let us acquire qualities or an additional desire from others that exists there. What is the corrected upper world made of? It is made of each soul annulling itself, and all souls joining together, and their connection creates the infinite fulfillment within each and every soul. Each soul receives the fulfillments that exist in the other 599,999 souls (there are a total of 600,000 souls).
The act of equivalence in this world gives us an additional desire. Therefore, in “The Freedom,” Baal HaSulam writes that a person must seek and find a society with a better, greater, and stronger desire for spirituality, and acquire that desire through connection and the desire to connect with the friends who are in that society. The society gives us that upward push that obligates the Creator to perform the action of scrutiny, correction, and fulfillment.
Therefore it is impossible to do anything with regard to the Creator before we prepare the conditions called “society.” That is why Rabbi Shimon in The Book of Zohar and Baal HaSulam and other Kabbalists dealt so much with the matter of society.
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Talks about the Steps of the Ladder, Part 202
Talks about the Steps of the Ladder, Part 201
Preparation to the Lesson
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1st part of the Lesson — Writings of Rabash, Article 27 “What Are ‘Blessing’ and ‘Curse’ in the Work?” (1987) (10.6.2002)
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2nd part of the Lesson — Writings of Baal HaSulam, “Study of the Ten Sefirot,” Vol. 1, Part 1, Chapter 1, Item 5 (8.16.2007)
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