Question: Suppose I look at myself from the outside. But if everything has already been determined and planned in advance, do I have the power to change anything? What else do I have besides an understanding of the situation?

Answer: Your conclusion that looking at yourself from the outside won’t help, that the game is lost in advance, and that you are just an observer, indicates that this thought comes from impressions of your own Kli (vessel).

If you ever go beyond this point of observation and see yourself as if from the Creator’s perspective, you will feel yourself rising above the nature of creation, and this grants you what is called spiritual life.

What is spiritual life? It is that you are no longer under the authority of the Kli (vessel) itself and its sensations; you are no longer completely immersed in them. What do restriction (Tzimtzum) and intention for the sake of bestowal give us? First of all, freedom from the reactions of the Kli itself.

What does it mean to “cross the Machsom (barrier)”? It means rising above the desire to receive, above one’s own Kli, and looking at it as if from the Creator’s perspective. You might say “as if,” yet this gives me an objective vision that cannot be expressed in words. Only then will you be able to say who you are, because you acquire a certain part that is outside of creation itself.

Despite the fact that you are not capable of getting out of your nature, the desire to receive, you receive a thought similar to the thought of the Creator, and from this thought, from the intention for the sake of bestowal, you look at creation and at yourself.

This seems impossible to us. After all, we say, “How can I completely get out of myself, enter someone else’s mind, and look at myself through their body, through his eyes? Is that even possible?”

But this is exactly what you are given. You acquire the quality of the Creator, and as if through His eyes, His thought, through Him, you look at yourself. This is called acquiring another nature. What other nature exists besides ours? Only the nature of the Creator.
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From the Daily Kabbalah Lesson 8/27/26, Rabash, “What Is the Work of Man, in the Work that Is Attributed to the Creator?”

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We must not harbor illusions regarding our relationship with the Creator, specifically the illusion that He sends a person something in response to a particular action a person makes.

It is not a matter of my doing something for Him and His responding to me through an action. It is a matter of my intention toward Him: what I think about Him and what my intention is directed toward. Our fundamental problem is that we descend from intention to action. This gives rise to all the confusion, a person thinks that if they act toward the Creator in a certain way, then the Creator is obliged to respond in a specific manner.

We are not discussing the actions themselves; we do not truly understand what we are doing. Lately I often hear people making various calculations, as though the Creator treats us in a certain way because we did this or that. It seems that everyone has become prophets.

This cannot be calculated, because we are not familiar with the part of creation where all the actions originate, actions that later descend to us. Yet suddenly we reason as though we know the entire system of the world of Atzilut, where our MAN is connected with what we will receive in response as MAD.

People begin constructing a completely fantastic, unrestrained system of imagined relationships. They think they can already determine precisely why the Creator does one thing or another. But we don’t have the slightest understanding of this, because the souls are connected to one another in a way that cannot be calculated.

Everyone is in his own special process, not necessarily connected specifically with his current state. The structure of every soul is such that it is impossible to know which events are necessary to reveal and correct each stage of that soul’s development.

In other words, we cannot judge actions at all. This is hidden from us and has its root in the Rosh of the world of Atzilut. Therefore, until we attain such a level and have clear attainment, we will not know this.

All that remains for us is to clarify the intention. This is what we must engage in constantly, so that our intentions truly appear new in our eyes each time.
[361507]
From the Daily Kabbalah Lesson 9/8/26, Rabash, “What Is, ‘Every Day They Will Be as New in Your Eyes,’ in the Work?”

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Question: Does forming an intention affect habits in the material world?

Answer: In the material world, there should be as few different habits as possible. Habit should apply only to the study schedule.

Or one can say the opposite. A habit is beneficial where you act like an animal and establish proper frameworks for yourself in order to advance: getting up at night, studying, going to work, returning from work, continuing your studies, or engaging in dissemination, going home to sleep, and repeating all this again.

By structuring your lives this way, you form a habit. It truly becomes a second nature; a person gradually becomes accustomed to it. But even having this habit, if you do not work with intention, you devolve to the inanimate level.

Only through intention can something be added. Regarding actions in this world, the rule “neither add nor subtract” applies here, and all additions occur with the help of the screen (Masach).

Question: So everything that does not concern intention should become a habit?

Answer: There is no need to worry about matters that have no intention or about any actions performed without it. Intention itself will compel a person to act. In spirituality, intention is the action.

That is why, in books and stories, Kabbalists are often portrayed as simply sitting in a corner, doing nothing, and working with intention. This is how people imagine Kabbalists.

In reality, all the work of a Kabbalist is internal. But even in inner work, we distinguish between action and intention.
[361511]
From the Daily Kabbalah Lesson 9/8/26, Rabash, “What Is, ‘Every Day They Will Be as New in Your Eyes,’ in the Work?”

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Question: What is the difference between our method and the method of yoga? They do something similar, don’t they?

Answer: We develop egoism. We develop it! When we speak about restrictions and acquiring the force of bestowal, we are speaking about developing the desire to receive.

Development touches on a question that was already asked: “If instead of receiving pleasure, I want to calm myself, does that mean I am using an even greater desire to receive?” That is correct. Here is the example of a  fool who suffers and weeps about his suffering, while a more developed person seeks a remedy.

We see this in our lives. One person works hard from morning to evening; another comes to the same workplace, watches the first person working, and asks himself: “Will I work like this from morning to evening too?” and searches for a solution. Then he sits down, drinks coffee, smokes, and the machine does the work for him. The desire to receive develops this, and from its development we arrive at the desire to bestow.

In contrast, various other methods are based on suppressing the desire to receive, on using it less and less. Kabbalah, on the contrary, teaches us to use it more and more. You may do anything you wish with your animal qualities, but only the light that returns to the source will help you emerge from this state. No restriction will help here. The fact is that the more you develop, the greater desires you are given.
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From the Daily Kabbalah Lesson 8/27/26, Rabash, “What Is the Work of Man, in the Work that Is Attributed to the Creator?”

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Question: If the peak of the development of egoism, the desire to receive, consists of a person ultimately wanting to escape from himself, what difference does it make whether he escapes in the middle of the process or only at the peak of development?

Answer: You have a certain Kli (vessel), and as it develops to its full capacity, you must experience all the pleasures of this world, sensing both the suffering they cause you and simultaneously how much you would want to enjoy them if you could.

But instead of this, you prefer to calm these sufferings, stifle them, and stop feeling them. Every person, within his Kli, must arrive at a definition of this final state. If this sensation does not exist, he will not be able to develop further. This is merely the complete realization of the smallest Reshimo.

Comment: Suppose a person understands the process, agrees with it, and says: The ultimate goal is to eventually escape the suffering.

My Response: But now you cannot decide that you want to escape the suffering because you do not yet want this.

You have no way to trigger a “leap in the path” or accelerate your development through any external, technical means. You can rely only on inner self-discovery, and you can accelerate it only through the environment. Apart from the group you are in, everything else belongs to an inanimate level that is incapable of accelerating your development.
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From the Daily Kabbalah Lesson 8/27/26, Rabash, “What Is the Work of Man, in the Work that Is Attributed to the Creator?”

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Talks about the Steps of the Ladder, Part 238

How Should We Relate to the Various States?

First, we accept the state that comes, observe it, and want to examine it within ourselves, without judging whether it has done us good or bad. We examine it from within the recognition that everything the Creator does, He does for good. We give it a place from the knowledge that it has come to correct us, even if it is so difficult that “a sharp sword rests upon my neck.” We must not despair or drown in self-pity. Everything is a correction.

Naturally, it is not always easy to accept states in such a way. But after we have related to them in this manner once, there will be moments when we feel incapable, filled with resistance and a desire for destruction, and then, upon second thought, we will begin to relate to the state correctly. The resistance will disappear the moment we remember that the state is intended to correct us, and from there we must move on to the third state, “There is none else besides Him.” From within that state, through the sorrow and pain, we will begin to discover “There is none else besides Him,” and will immediately arrive at sweetness, i.e., at the sweetening of the judgments.

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Preparation to the Lesson

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1st part of the Lesson — Lesson on the Topic “Baal HaSulam Memorial” (9.20.2018)

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2nd part of the Lesson — Writings of Baal HaSulam, “Study of the Ten Sefirot,” Vol. 1, Part 2, Chapter 2

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Question: How can we achieve such harmony in human society? In other words, can we simply live as though there were no other people? Can we begin living this way?

Answer: This is precisely what Kabbalah proposes. It is when the others do not interfere with you but, on the contrary, help you, and when you feel that being among them gives you a great deal of space!

You are in an enormous crowd, with a million people around you, yet you feel as though you are completely free. No one is pressing against you; there are no disturbing shouts, no intrusive influences, nothing. Everything is calm and good, as though you were in an open field.

Question: Is this what you call “a world without man, yet with man”?

Answer: Yes. We can create such a world, despite the fact that there are so many of us.

The main thing is not to interfere with nature. That is what all of this is about. Do not interfere; do not intrude upon nature. Study it and try to achieve integrality with it. When you achieve such unity with nature, you will see how, in reality, everything is simple and benevolent.
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From KabTV’s “News with Dr. Michael Laitman,” 9/2/26

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Question: Can aggression be directed toward peaceful ends? Everyone understands how it works for non-peaceful ends,  but toward peaceful purposes?

Answer: Peaceful purposes mean against oneself.

Question: So right now, all aggression is directed from within oneself outward? And you say, “This vector needs to be turned toward oneself”?

Answer: Little by little, gradually, turn it somehow toward oneself.

Question: So, it turns out that aggression exists for this very purpose, so that I can gradually turn it toward myself?

Answer: Yes.

Question: So, it turns out that I am attacking this “I” of mine that asserts itself?

Answer: Your “I” is hatred toward others, the desire to rule over others. And if you transform it into the opposite, understanding that it is impossible to remain in such a quality, then you instead acquire the quality of bestowal and love, the spiritual quality.

Question: So aggression toward oneself is good? The bad thing—aggression toward others—turns into aggression toward oneself, and this is good? And this is what it exists for?

Answer: Yes. And then you truly begin to relate to yourself as an enemy.

Question: And this is good?

Answer: And this is good, of course.

Comment: Humanity needs to make such an effort.

My Response: It will make the effort; it has nowhere to go. There will be such suffering that it will wish for this.

Question: There are enemies of humanity all around. Everyone feels that there are only enemies around. And you say, “The enemies are inside you.” This formula is clear to me. But can it actually enter a person’s mind and heart?

Answer: And why couldn’t others?

Question: No, can it enter? Can a person suddenly turn the weapon around that has been aimed and built?

Answer: But you understand, don’t you?

Comment: Yes, I understand.

My Response: Then others will understand too.
[360047]
From KabTV’s “News with Dr. Michael Laitman,” 8/3/26

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Question: What does “the Torah is barren” mean?

Answer: If the Creator created the Torah as a spice for the desire to receive, but it is not corrected with the help of the Torah, then it produces no results.

Such a state is called “the barrenness of the Torah.” All the results produced by the Torah are first of all correction and afterward fulfillment.

This is precisely what The Book of Zohar states: those who do not wish to engage in the wisdom of Kabbalah make the Torah barren. They simply do not use the Torah as a force that corrects the desire to receive.

The Torah is both fulfillments and holy names that are revealed in the intention for the sake of bestowal. But we are not speaking about that yet, since these are already more advanced degrees. Initially, when you first encounter the true Torah, it acts precisely as a force of correction.

If you do not accept it in this form, then all your engagement around it is not called Torah.
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From the Daily Kabbalah Lesson 8/30/26, Rabash, “What Is ‘He Who Is Without Sons,’ in the Work?”

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