Audio Version Of The Blog – 10/4/26
Posted on October 4th, 2026
Listen to an Audio Version of the Blog
Download:MP3AudioAudio
Listen to an Audio Version of the Blog
Download:MP3AudioAudio
Question: Is faith always the most important thing that a person must attain first?
Answer: It is not merely the most important thing. Faith is the only thing we must attain, and nothing else besides it. “The righteous will live by his faith.” Besides the screen and the reflected light, the light of Bina, in which the Ohr Hochma (the light of wisdom) is clothed, there is nothing else. Therefore, this is the only thing we should be concerned with.
What is the connection here with the holiday of Sukkot? After a person has passed through the period of the exodus from Egypt and received the Torah, through its light he sees himself as weak and contemptible in his original qualities, with which he was created.
In this way, he attains a full awareness of his soul, which is represented by Yom Kippur (the Day of Judgment), and approaches the stage of his correction called Sukkot. Sukkot is Schach (the covering of the Sukkah), and Schach is the screen and reflected light.
What does “Tzel” (shadow) mean? “In His shadow I sat, and I delighted…” To delight while sitting in the shade means to delight in bestowing upon the Creator, rather than in the Light that comes without being clothed in the shadow, that is, without being clothed in the light of Bina.
These are all symbols. In essence, we should see this in every commandment and in every matter: There is nothing besides the light, the Kli, and the screen between them; everything, in essence, comes down to one thing.
Sometimes, when we do not understand very well what is being discussed, we begin to enter into the details of a commandment. In general, such a major commandment as Sukkot, which is equal in importance to all the other commandments, is more or less clear, and all the actions involved in carrying it out can easily be imagined.
However, there are commandments that speak of particular corrections of the Kli during the Second Restriction (Tzimtzum Bet), of attaching the ascending AHP de Aliyah, when one makes a correction on Yesod rather than on Malchut, and so on. Here, the problem arises of how to accurately grasp all kinds of particular states. But in general, the essence of all spiritual actions, which are called commandments, is the correction of the screen. The size of the screen is called the measure of faith, and through faith one receives knowledge, the revelation of the divine.
The revelation of the Creator can also occur before faith appears, in order to give birth to it. This is called, “Know the Creator, your Almighty and serve Him.” We need the revelation of the Creator also because in this way the screen manifests within us and is built. If we ask the Creator to reveal Himself for this purpose, it happens, and a person, bowing before the Creator, submits to Him. This submission is our screen.
[362072]
From the Daily Kabbalah Lesson for the holiday of Sukkot, 9/26/26
Related Material:
Under A Temporary Shade
Holidays—Stages Of The Correction Of The Soul
More Shade Than Light
On Yom Kippur, a confrontation takes place between the entire Kli (vessel), which is revealed in all its egoistic depth, and the light that must correct and fill this Kli.
Therefore, on Yom Kippur, a person does not eat, drink, or wash, has no marital relations, and does not anoint himself with oils, because oil symbolizes the light of Hochma, the body symbolizes the desire to receive, and the external reception of the light of Hochma symbolizes the process called Sikha—smearing or anointing. It is also forbidden to wear anything made of leather, because leather is considered a covering, an external garment, whereas at this time everything is exposed; there is not yet an external Kli.
A person has internal and external Kelim. The internal Kelim were formed in one during the Second Restriction (Tzimtzum Bet). These are the Kelim for the lights of Nefesh, Ruach, and Neshama. But for Haya and Yehida, for the light of Hochma, there are external Kelim, the Levush ve Heichal (garments and a house, walls).
We have three qualities that exist together within us: Shoresh, Neshama, and Guf (root, soul, and body). In addition, there is a garment over us and walls around us that we build as our own.
Garments and walls also exist in the material world because of the imperfection of our Kelim. If we were internally complete, we would not need clothing, as Adam HaRishon did not, nor walls, that is, any space in which a person resides.
These categories, these Kelim, would exist within us. But now we partially compensate for their absence through clothing and through a house. All this results from the defectiveness of our Kelim, from human imperfection. After correction, this gradually enters within a person, and he no longer needs either garments or a house.
The light that comes to us on Yom Kippur shows us how imperfect our Kli is; all its negative qualities are revealed within it.
[362033]
From the Daily Kabbalah Lesson 9/25/26, Sitrin Convention, Sukkot 2003
Related Material:
Yom Kippur – The Calendar And The Spiritual One
Yom Kippur—The Revelation Of Egoism
From Yom Kippur To Purim
What does it mean that the Torah (from the word Horaah, instruction or method) is acquired? Everything is done only through light and vessels; there is nothing else. When one receives the light that can gradually correct the vessels, it is necessary that this light and the Kelim not simply exist as two things opposite one another, but that the light first enter the Kelim and impart its qualities to them.
This occurs after the upper light called Moses (from the word “Limshoch,” to draw, to pull egoism from below upward toward the light) descends. Moses embodies the aspiration of all a person’s qualities to be corrected and to attract the upper light to themselves. That is, after Moses draws this light to himself, since the soul initially possesses only a single quality, the point in the heart, the soul must undergo a shattering.
We know that every connection begins with the breaking of the Kelim (vessels). Subsequently the qualities of the light enter the qualities of the Kelim and establish a connection between them. Only afterward, through a different light, the light of correction, do the sparks of the light that fell into egoism during the shattering begin to align the ego with themselves and correct it.
Thus, the breaking of the Kelim must take place. Moses receives the Torah and descends with it from the mountain to the remaining qualities (the people) while they are making the golden calf. Moses symbolically breaks the tablets; that is, the light enters the vessel, and the breaking occurs.
The process of the breaking of the Kelim had already occurred in the world of Nekudim and with Adam HaRishon. Now the same thing is happening. It is one and the same process without which there would be no connection between the light and the Kelim. The light breaks these vessels.
This takes place on the 17th of Tammuz. Moses breaks the tablets and the light enters the vessel. Then some time passes until the first of Elul, a new month, followed a month later, after the new moon, by the New Year (Rosh Hashanah).
This means that Moses again ascends Mount Sinai and receives the second tablets. In other words, the light within the vessel is processed again, and it again becomes possible to rise and ask for the light of correction. When the light of correction descends upon a person, they begin to see themselves within this light.
Once again, just as the first time, Moses remains in contact with the light for 40 days, at the level of Bina. Then he descends, meaning that the light begins to pass through to all the remaining qualities, to the entire people.
The descent of the light to Malchut and their complete opposition is celebrated among us as Yom Kippur. Through the shattering of the soul, a person begins to understand that they do not have a single good quality, and that everything must be corrected. But they learn this because within every egoistic quality of the soul there are already sparks of light that fell during the breaking when the light first entered. Now a second light shines, the light of correction, akin to the second tablets.
There is a difference between the first and second tablets, just like there is a difference between the First Temple and the Second Temple. Here, another light descends, the light of correction. It no longer needs to break the vessels, enter them, and mix with them. Instead, it must shine from afar and gradually correct the vessel. It possesses different qualities.
[362029]
From the Daily Kabbalah Lesson 9/25/26, Sitrin Convention, Sukkot 2003
Related Material:
Dance Around The Golden Calf And Shattering Of The Tablets Of The Covenant
The Shattering Of The Tablets
“I Will Give You The Stone Tablets”
Talks about the Steps of the Ladder, Part 248
Why Is It Said That We Should Ask for the Revelation of the Creator, and That Through This the Recognition of Evil Will Come?
It is constantly said that we should ask for the revelation of the Creator, for the importance of the Creator, for the greatness of the Lord, and that from this the recognition of evil will come. But when we are immersed in evil, we cannot ask from within it for the greatness and importance of the Creator. We are incapable of doing so because we are immersed in evil. We can emerge from this evil if we look at it from the outside and recognize it as evil in relation to the Creator. The more we emerge from the evil, the more we can recognize how opposite that evil is to the Creator. How do we emerge from the evil? By bringing our “I” closer to the Creator while our body remains where it is.
We begin to see how far we are from the Creator when we rise above the body toward the Creator, from the point of the “I,” the point of awareness. It is as though a certain point emerges from within us, from our body and from this pain, a point called “the point of our awareness,” and it draws closer to the Creator. As it draws closer to the Creator, it can already observe the body and see how far it is from the Creator, according to the extent that it feels the body’s distance from Him. It cannot measure how far away the Creator is. It can only measure how far the body is from the place from which that point emerged.
Related Material:
Talks about the Steps of the Ladder, Part 247
Talks about the Steps of the Ladder, Part 246
Talks about the Steps of the Ladder, Part 245
Listen to an Audio Version of the Blog
Download:MP3AudioAudio
Question: Were there Kabbalists who violated the rule against touching the secrets of the Torah prematurely, before they had completed their own corrections?
Answer: I do not want to go into this because we are not yet capable of discussing such topics. Questions will immediately arise: “How did they do it? For what reason? Why did the Creator allow this? Where was the general and individual governance? Was it a mistake or to the contrary?” There are many stories, and it is not for us from our degree to analyze them.
Why do we go above reason in order to ascend from degree to degree? Because the mind of the higher degree is literally opposite to my mind. I am simply incapable of discussing such degrees. We can only, so to speak, console ourselves with the formulations, and make some understanding in order to continue on the path.
In the same way, children are told fairy tales and fables so that they will grow. And when they become adults, they see that everything is somewhat different. However, they cannot yet grasp with their minds the full complexity of human relationships and world processes, and that is why they are presented with these things in a simple form corresponding to their understanding, and thanks to this they grow.
It is the same for us. It is impossible to take such questions seriously. It is good that they exist, but we must understand that every question is a Hisaron, the fulfillment of which can be seen not at our degree, but many degrees higher. Therefore, the question is different: how can a Hisaron (lack) arise in me, the fulfillment of which lies, say, ten degrees higher? What does its present revelation mean?
Actually, this is not even a question, because from this I must derive the understanding that I actually need to possess a yearning to reach the highest degree—even if an unconscious need.
I will put it differently. There must be a Hisaron, a need for a state of infinity within the limits of my current level, but a need for the state of infinity. Because at every degree it is precisely infinity that is revealed, only to a different extent, first a little, then a little more, then even more.
It is perfectly normal that I have questions about the highest degree because I must strive for infinity. In essence, I am already in it now, but only a very, very small measure of infinity is revealed to me, although it is revealed in every detail. In every detail, but in a very, very limited way. Limited, but equally present in all those details.
And if the smallest degree of infinity is revealed to me, then it will be revealed in all the details that exist in infinity. However, in my eyes it will appear so unclear that it will seem very small, very vague, but infinite to me.
Therefore questions will arise throughout the entire path up to the final goal, even at the smallest degree.
[360481]
From the Daily Kabbalah Lesson 8/16/26, Rabash, “What Is, ‘Return, O Israel, Unto the Lord Your God,’ in the Work?”
Related Material:
Hiding the Secrets of the Torah
Secrets Of The Torah
From the Flavors of the Torah to the Secrets of the Torah
You cannot make happiness out of unhappiness. From unhappiness, you should only understand that you need to attain happiness.
Question: So, are you saying that all that is required of us is simply the effort to attain happiness?
Answer: Yes!
Question: Just the effort? To build this state of happiness and try to attain it?
Answer: Yes.
Question: I have a somewhat cautious question. The utopians once aspired to this. What is the difference between what you are proposing and what those utopians proposed? The City of the Sun, for example?
Answer: The utopians did not base their ideas on nature, the real nature in which we exist.
Question: What do you mean by nature?
Answer: The egoism in which we exist. They believed that you could simply take it and raise it, want to change it, and make this happen.
Question: Just take a person and place him in the City of the Sun?
Answer: But you have to actually create that City of the Sun yourself! It does not just grow out of our fantasies.
Question: And when you say that we need to imagine happiness, what stages do we need to go through to do this?
Answer: I mean that, standing on the foundation of all the suffering that exists, relying on it, we must realize that the only way to create something opposite to it is to change our relationships with one another. Therefore, we need to take care of our education: personal, social, group, and family, education at every level.
Question: Is this what you call “building a happy society”?
Answer: Of course. It depends solely on people’s attitude toward one another, and on nothing else.
Comment: Stones, technologies—all of that…
My Response: No, none of those matter.
Question: To sum it up, you are saying that if I am currently suffering, in pain, and at a dead end, then in order to get out of it, I need to picture, to imagine…?
Answer: The opposite state. The cause of suffering lies in my own “self,” in the fact that we are opposite to one another, that we hate, that we do not love, repel one another, and seek to profit from one another. If we want happiness, we must free ourselves from personal self-interest and, instead, raise the interest of society as a whole.
Comment: So I should wish happiness for another person, and then I myself…
Answer: For everyone!
Comment: Even for everyone. And then it will, as it were, return to me as the same happiness.
My Response: Yes. I myself will exist within all of this.
[359991]
From KabTV’s “News with Dr. Michael Laitman,” 7/30/26
Related Material:
How to Sculpt Your Happiness
Changing Your Attitude Toward The World
Who Will Mold Happiness For Us?
Question: It is written that a person should sell everything he owns and marry a daughter of a sage. Why must one marry the daughter of a wise man?
Answer: The “wise man” or “sage” is the Creator. One who studies His wisdom is called a “disciple of the sage.” The vessel, the desire for this, is called the “daughter of the wise disciple.”
We have a desire to receive. In its corrected sate it is called “male” and “woman” in the uncorrected form. There are various designations, but by marrying the daughter of a wise disciple, i.e., acquiring the desire to receive and correcting it into an intention for the sake of giving, in an effort to become a disciple of the wise, with the help of this desire, a person comes to work for the Creator, to become like the Creator.
Question: What is this special Kli of a wise disciples daughter? After all, every vessel is a desire to receive.
Answer: Indeed, in the end, all desires will turn into proper vessels to the degree they are corrected. However, this is not yet so during the process of correction. During the process of correction, there are many desires that a person must conceal one should not to work with all them, but rather filter out the few that can be brought to an intention for the sake of bestowal, to work for the Creator.
Question: When does it start? Once people come to “religion,” that is, to the right intention?
Answer: Before a person became “religious,” a material desire to receive already formed within them. What I mean is that before a person began to correct himself, he was already walking in the middle line (Daat, Tifferet, and Yesod), yet his desire to receive was aimed at himself with the intention to receive. When he starts working for the sake of givinbestowing, he brings everything in line with this intention and screen, which is called becoming “religious.”
Then a different kind of work begins: a person filters out his desires, selecting the right ones he can work with. Some desires are impossible to work with at all; for example, the stony heart (Lev Ha Even), the prohibitive commandments speak about it.
A person takes the desires he can work with, according to the extent and form it is possible and how they can be combined, and begins to refocus them on the intention for the sake of giving. This is how he builds his middle line.
[360292]
From the Daily Kabbalah Lesson 8/12/26, Rabash, “One Should Always Sell Everything He Has and Marry a Wise Disciple’s Daughter”
Related Material:
“A Wise Disciple’s Daughter”
A Woman Is A Cup Of Blessing
The Priest’s Wife
Daily Audio Version-MP3
Get the Weekly eNewsletter
Follow on Twitter
Video: 
Audio: