2026 September 28 — Laitman.com

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Two Aspects of Celebrating Rosh HaShanah

Posted on September 28th, 2026

We celebrate Rosh HaShanah (the head of the year) based on two aspects.

On one hand, we thank the Creator for having made us exactly as we are and for determining everything concerning us precisely in this way. In doing so, we acknowledge His authority over us, as the King over the entire earth. This is one aspect of Rosh HaShanah, which is called “accepting the burden of the kingdom of heaven.” It concerns the initial, primordial qualities, (the gene and the ways of its development) embedded in a person. This is what takes place in the soul.

And on the other hand, we thank the Creator for leaving a major part of our development in our hands and for providing the opportunity to study His actions (“from Your actions we shall know You”) to reach an understanding of Him, to know Him, to draw closer to Him, to become similar to Him, and to attain adhesion with Him.

In essence, it is not important to us that we determine our fate, learn from Him how to perform corrections upon ourselves, and know by which path we need to come to correction. It is not even important to me whether I advance toward the final correction by a good, pleasant, short, and certain path or choose the closest path out of the two possible ones: the short path, or the long one.

What is important to me is that, by doing so, I thereby become similar to the Creator, and enter into adhesion with Him. This, in essence, is what it means to bring contentment to the Creator.

Thus, the celebration of Rosh HaShanah has two meanings for us. On the one hand, the Creator brings us into existence with those inner qualities that He determines. This means that He rules over us. On the other hand, He has also given us the opportunity to learn from Him how best to advance and to assume various correct forms according to our study and our own choice. As a result, we learn to become similar to Him and attain adhesion with Him.

All of this is contained in the holiday of Rosh HaShanah. That is why it is called the “head of the year.” Beyond this, there is nothing else left for a person to do. We now see that both in the material sphere, and afterward in the spiritual sphere—it does not matter whether we are in one of these dimensions or in both at the same time—such an attitude toward oneself and toward one’s surroundings, toward the world, essentially includes the entire process and all the forms through which a person passes.
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From the Daily Kabbalah Lesson 9/12/26, Baal HaSulam , Shamati 122 “Understanding What Is Written in Shulchan Aruch”

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The Difference Between Spiritual Degrees

Posted on September 28th, 2026

Comment: A person at the beginning of the path reads and hears about the greatness of the Creator, but does not see the goal toward which they are moving.

My Response: A person never sees where they are going. In ordinary life, suppose you are a research scientist, a chemist or physicist, and you want to master the subject of your research with your mind. You seem to absorb what you study and want to place it within your desire, mind, and awareness. You have no other way. This is how we try to encompass reality, understand it, and know it.

In spirituality, this is impossible. Such an approach is entirely unacceptable there simply because it does not work. In spirituality, you are below, tiny, with a small mind and the spiritual is billions of times greater than you. Even the degree closest to you is billions of times greater than your mind, Kelim, and heart.

So how do you think you can absorb it and contain it within yourself? Nothing will come of it. You will not merely choke; you will not even be able to approach it in this way. It is so great that you will not even be able to open your mouth to swallow it.

What should one do? How can one nevertheless grow and move from degree to degree? It is only by preparing yourself, while still on the lower degree, to receive the mind of the higher degree. But the mind of the higher degree is a billion times greater than that of your present degree, not quantitatively, but qualitatively. Qualitatively, it is opposite to your degree.

Even if you were an angel on your present degree, a higher degree still exists. Its holiness is completely different, and what is holiness for you is waste for the higher degree.

This is the difference between degrees. Therefore, you must arrive at a state in which you completely “bury” yourself and completely “decay.” Then, on the next, higher degree, you begin to come alive and sprout, like a seed from which a shoot emerges.
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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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The Reason for the Growth of Material Pleasures

Posted on September 28th, 2026

Question: If my reason depicts holiness to me in its truest form, but this state is opposite to me, does that mean I cannot desire it?

Answer: You can desire holiness because you imagine the pleasures you will be able to find there (not exactly the same pleasures, but analogous to those existing in holiness), and you think you will find and receive them there. But in the Klipa, you gradually begin to see that everything passes.

In the material world, everything passes, while in the spiritual world, on the one hand, enormous pleasures shine within the Klipa, and on the other hand, it is impossible even to touch them.

Our world is below the line of restriction, but even here there are pleasures that a person can receive directly. He enjoys food, sex, children, and various other things. We were given a limited set so that we could live and exist. Beyond this set, there are no pleasures that can be received by ordinary means. Great pleasures can be acquired only with the help of a screen.

Throughout the entire left line, the Sitra Achra, there are no additional pleasures that can truly be received directly apart from material pleasures.

However, the further a person advances, the greater the volume and significance the animalistic pleasures (food, sex, and so on) acquire, and to a somewhat lesser extent, pleasures from power and honor. After all, something must be placed before a person as an obstacle, to bring him into the left line; otherwise, from what would he build an image of holiness?

Therefore, it is said: “Whoever is greater than his fellow, his evil inclination is greater.” “After the destruction of the Temple, that is, after the shattering, the taste of sexual union remained only for those who serve the Creator,” along with other similar indications.
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From the Daily Kabbalah Lesson 8/28/26, Rabash, “What Is the Work of Man, in the Work that Is Attributed to the Creator?”

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Correct Yourself, Not the World

Posted on September 28th, 2026

Comment: You say that we should attribute all the suffering in the world to the fact that we are not working properly.

My Response: A person should say: “The world was created for me so that through my inner actions I would correct it. If the world suffers, it suffers because of me. If I were corrected, the world would not suffer.” In this way, a person gradually reveals the reality surrounding him. This obliges us and makes us responsible for what happens.

Baal HaSulam says that all the robbery and murders in the world occur because of “Israel.” If the people of Israel understood this, everything would look different. Imagine if we accepted this, we would feel responsible and guilty.

The world was not created so that we would correct it. The world itself is not damaged; we are damaged. What is there for us to correct in this world? Correction consists only of the intention for the sake of bestowal, which pertains to us.

A person should not correct stones, trees, or animals. Do they possess an intention for the sake of reception that I need to correct into an intention for the sake of bestowal? All of this exists only within us, inside each person. This is what constitutes correction. There is nothing to correct externally. A person cannot correct anything, even if it seems to him that he can.

I cannot correct another person’s intention into one for the sake of bestowal because this pertains to that person’s choice, awareness of evil, and understanding that everything depends on him and on his turning to the Creator. No one has access to this except the person himself; therefore, this is called the secret if the Torah.
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From the Daily Kabbalah Lesson 9/2/26, Rabash, “What Is ‘The Concealed Things Belong to the Lord, and the Revealed Things Belong to Us,’ in the Work?”

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For the Sake of Bestowing upon a Friend

Posted on September 28th, 2026

Question: What actions can we do for a friend in order to bestow?

Answer: Let’s say I like flowers, then bring me flowers. If I cannot get up to study, you will wake me up and you will bring me here to study. If you know I will feel good to hear from you, call me! If it is important for you that I too will think about the goal now, and this will also come back to you later in some form (an egoistic form, which is okay ), then call me. Remind me about it. Anything that can be beneficial in the context of the goal is good.

Comment: We see that egoism is what drives it.

My Response: Yes, now I want to reach the goal through my egoism, so what? If I don’t use egoism, what am I left with? Only this and I should not be ashamed about it; rather, I need to use it to the fullest and direct it correctly, as far as I understand. Then gradually, the direction and power of my ego will be revealed to me, as well as its readiness (or not) to move forward. This is called Lo Lishma.

Lo Lishma means that my goal to acquire the intention to bestow is the spiritual goal. But I am going to do it with the intention to receive, meaning I want to acquire the intention to bestow with the help of the intention to receive. Do you understand how opposite it is? But I have no choice, so this is how I go.

This is what Rabash wrote about. Do you want spirituality? You want to work in this world and gain something in this world. Later you come to regret it and see that there is no point in working for that in our whole world, and then you develop even greater egoism. You look at other people and ask yourself: “Is this really a life? Is this what you live for?” Why finish this whole life and burn it away, what for? Even if you make millions, what is in the end? Will they build a statue out of gold for you?
You are aiming to acquire something greater. In other words, the ego grows, it gets bigger and bigger. That is good.
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From the Daily Kabbalah Lesson 7/24/26, Rabash, “What ‘Israel Do the Creator’s Will’ Means in the Work”

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Talks about the Steps of the Ladder, Part 243

Posted on September 28th, 2026

Talks about the Steps of the Ladder, Part 243

What Does It Mean to Build an Inner and Outer System?

An inner system and an outer system need to be built so that our highest thought will be that we are connected with the Creator in every action, thought, and desire within us. How is this done? Through a thought, a desire, an action, or an activity on any level whatsoever.

How can we maintain this all the time? It is very difficult but possible only after the Creator illuminates it for us. However, we can aspire to remain in it constantly, and this is called giving the measure of exertion required by the Creator in order to open our eyes so that we may see Him. How can these exercises be practiced as frequently as possible? How can we return to the connection the very moment it disappears, without wasting time? For this purpose, both inner and outer preparation are necessary.

Inner preparation is constant reflection on this, to the extent that we are capable. Inner preparation is a kind of internal exercise. Outer preparation is to ensure that there are various signs around us that remind us whenever the connection has been severed. Every few minutes, there should be some kind of “gong,” something that awakens and shakes us, reminding us of this. The problem is that we are built in such a way that if we hear a gong every few minutes, we begin to ignore it and eventually no longer hear it. We forget what that gong was supposed to remind us of.

It is exactly like reading an article impatiently, wanting to move on. The reason for reading the article is forgotten. We need to constantly create signs for ourselves, seek supports (which is called giving the measure of exertion), that will return us to the point of connection with the Creator through some external sign.

Inner and outer practice enable us to reach the required measure of exertion. Through these repeated entries into the connection with the Creator, through returning again and again to that point, in all kinds of thoughts, actions, and desires, in all kinds of ways, we continually press on that point. On page 70 of the book Pri Hacham—Letters, this is called desiring the same woman, in the same place, at the same time, until time itself brings the person Kedusha (holiness). That is, until it is opened to him and he enters spirituality.

The message that Baal HaSulam conveys there is that we should revolve around this point all day and all night. He writes there that a person desires connection with the Creator the way a lustful man desires only that love, and is blind to everything else. All of Baal HaSulam’s examples are taken from physical, animalistic life because they teach us from the plane on which we currently exist.

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