Preparation to the Lesson
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Writings of Rabash “I Am the First and I Am the Last”
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Writings of Baal HaSulam “Gatehouse of Intentions”
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Writings of Baal HaSulam “Exile and Redemption”
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Selected Highlights
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Each of us has only a tiny power, but this is how it should be before the very end of correction. The desire (Kli) must manifest itself as completely fragmented, disconnected, and broken to the smallest pieces. And if they come together and unite, then they are all included in one big Kli of Adam HaRishon. This is what is going on.
I hope that we will see many thousands of people join us again. Although in fact there is no need for a very large amount, it will still be so. And we will unite them, unite them around us, and show them the way to the Creator so that He will rejoice in our work.
I thank all my students for everything you do, for your participation in the correction of the world. In our world, where we are currently, there is no more sublime and special work than the one we do. I wish us all success this year in our connection under one tent of peace and unity, a tent of good luck, under a common big screen above our heads.
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From a Conversation at the Unity Event 10/13/22, “Unity Tent”
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And the Lord spoke to Moses, saying, Speak to the children of Israel, saying: On the fifteenth day of this seventh month, is the Festival of Succoth, a seven day period to the Lord. On the first day, it is a holy occasion; you shall not perform any work of labor. [For] a seven day period, you shall bring a fire offering to the Lord. On the eighth day, it shall be a holy occasion for you, and you shall bring a fire offering to the Lord. It is a [day of] detention. You shall not perform any work of labor (Torah, “Levit,” “Emor,” 23:33-23:36).
The Sukkot holiday lasts for seven days, in each of which an ascent to the spiritual degrees of Hesed, Gevura, Tiferet, Netzach, Hod, Yesod, and Malchut is performed.
And on the eighth day a special gathering takes place where a person is filled with the light of mercy (Hassidim), the light of love, friendship, joy, compassion, complicity, and kindness. This is called an “embrace from the right side,” as it is said: “His left arm is under my head, and His right arm is embracing me.”
Which means that Rosh HaShanah and Yom Kippur are “the left hand under the head,” and Sukkot is “the right one embraces me.” And on the last day, the eighth day of Sukkot, there is a combination of the male and female parts of the Kli (vessel).
During this time a person’s desire is illuminated by the upper light and therefore, throughout all the days of the holiday, there is a manifestation of more and more of the light of kindness and more and more merging of the male and female parts of desire into a single “embrace.”
Therefore every day of the Sukkot festival is important. It is held in a special tent built under the open sky where a sacred meeting and a meal are arranged.
A person staying in a tent for seven days receives all the surrounding lights, so to say, which correct, fill, and prepare him for revelation, connection, and contact with the Creator.
This happens on the eighth day after leaving the tent. Therefore the eighth day is called Simchat Torah, the Joy of the Torah. The Torah is the light that corrects a person and fills him with joy.
Comment: It is believed that every evening honored guests come to the tent in turn: Abraham, Issac, Jacob, Moses, Aaron, Joseph, and David.
My Response: All these guests represent the lights of correction on seven spiritual degrees. After all, these are not historical characters but spiritual states. Each of the degrees has a special character and only after passing them, that is, after correcting oneself in seven different characteristic states, does a person become ready for the revelation of the Creator.
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From KabTV’s “The Secrets of Eternal Book”
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Our world is the smallest. It occupies a very small volume, and everything else is of a completely different nature. Our nature is given to us only so that we can begin to develop based on it.
It turns out that it is very difficult for us to understand what this real upper world is that we actually exist in all the time and that now we are like in a dream, like in some kind of unconscious state, as if we have fallen somewhere.
Thus, we need to try with our own efforts, even with very small efforts, to get out of this world into the next world. This opportunity is given to us. It is called the method of Kabbalah, that is, the method of receiving the higher world, the upper light, the upper force, and with its help we can work in the opposite way: not in receiving, not in winning, but in the opposite way—in giving.
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From KabTV’s “I Got a Call. Victory Is a Sign of Defeat” 8/2/13
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Question: Why is it that the more we disseminate to the world, the more we are rejected?
Answer: In this case, you need help because you have to go above what you feel in your egoism. Only then does a state arise in you where you are forced to acquire a second nature opposite to the present one.
This is incomprehensible to an ordinary person because he has no idea how to act or how to move. To do this, he needs the upper light, another energy, not the energy that spins the corporeal world, but the energy of light. This is the exit to the next space.
Now I am slowly starting to talk about it. At least just to prepare people for what will happen, and then which way they will come to this. They will come. They will still come!
Can you imagine how much a person will have to go through, live through, and re-feel in order to understand at least the program in front of him that he is obliged to implement? These are big problems.
But in unity, they are solved very simply, and if there is no unity, then, of course, they cannot be solved in any way.
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From KabTV’s “I Got a Call, Victory Is a Sign of Defeat” 8/2/13
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Michael Laitman, On The Times of Israel: “How to fight right”
Jews always argue. In our history, these arguments have sometimes led to violence, and even flared such hatred that they inflicted ruin on our nation. Yet arguments, or as we prefer to call them, “debates,” have been a core value in our tribe. They have endowed us with wisdom and understanding, the ability to perceive multiple perspectives, and a basis to build love of others that is far stronger than natural love precisely because it has survived trials and tribulations. How then do we fight right? How do we not let it ruin us, but use it to consolidate us?
These are pertinent questions since in less than two weeks, Israelis will go to the poles again. It has become a habit; it is the fifth general election in less than four years. So far, political division has brought no benefit in terms of consolidating our society or strengthening our unity; it has only deepened our division and emboldened those who wish to destroy us.
In order to avoid a breakdown of Israeli society, we should return to our roots: We argue only when it serves the purpose of solidifying our unity. Otherwise, we simply avoid it. If we approach our disagreements in this way, then however deep and fateful our disputes might seem, they will lead to greater unity and successful solutions.
Disagreements build us. They enrich us, make our minds keener and our hearts more sincere. They force us to reflect on our values and question entrenched convictions. Conflicts make us respect our adversaries and appreciate what we gain through our disputes with them. Were it not for discords and people who challenge us, we would remain dull, dumb, and undeveloped. But worst of all, we would never learn what it means to love our neighbor—a complete stranger whom we have come to love through common efforts.
Our current struggles revolve around two things that are actually one: money and respect, which translate into struggles for power. Views on Israel’s defense, social justice, the economy, the justice system, education, everything is up for sale for the right price. If you give me the power I want, I will give you anything you ask. This is not unity and it is not agreement; it is opportunism. It will not stop the fights, and will destroy our society and country.
If we want the State of Israel to flourish, we must return to our authentic values. We must shed the masks and the fake smiles, acknowledge our hatred, and remember why we feel it: to strengthen our unity.
We will never agree with one another, nor should we. People who agree do not argue, and therefore have no reason to build a strong and solid unity. Since we do argue, we have no choice but to build a union that is stronger than our division.
Fighting right means fighting for unity without denying or suppressing our division. Fighting right means understanding that our enemy is not our opponent but our ego, and the disagreements between us are our way to prevail over our ego.
If we all renounce our ego and place a higher value on unity than on opinion, we will find that our opinions have become steps, and our union has become a force that lifts us up the mountain. When we reach the top, we will find each other.
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My new article on Linkedin “Debunking the Myth of Jewish Wisdom”
Jews have a reputation of being smart. Indeed, if you look at the list of Nobel Prize laureates, you will notice that Jewish sounding names are far more common than their share of the world’s population. There is also the famous wisdom of King Solomon, who was regarded as the wisest of men. However, if you examine the chronicles of the Jewish people and our conduct as a nation, you will find that we march from folly to folly, and never seem to learn, as if our wisdom has remained with King Solomon, and all we have is talent for math, science, and finances.
On Sunday, former president Donald Trump criticized American Jewry for their attitude toward Israel. He wrote that they must “get their act together” and show more appreciation for the state of Israel “before it is too late.”
Trump did not specify what he meant by “too late,” but Jewish history makes it very clear what that might be, although I cannot be certain that this is what Trump meant. Jewish history proves one thing, and if we were wiser, we would learn from it: When we are together, united as one, we thrive. When we are divided, we suffer. Accordingly, “getting our act together” means restoring our shattered unity and transcending the alienation between us.
Our history confirms that Jews are a nation on a mission to correct the world; this is why our motto is Tikkun Olam (correction of the world). We did not choose it; it was imposed on us.
However, we were chosen for a reason: We did what no one else has done before we established our nationhood, or since. The Jewish nation emerged from an eclectic mixture of strangers from foreign tribes and nations who had one thing in common: the conviction that living in unity and solidarity is the only viable way for humanity to exist. This is why we placed love of others above all other values.
Because unity of all people is indeed the most sublime value, we were tasked with spreading it. Since there were times when we achieved it, such as at the foot of Mt. Sinai and at other rare occasions and periods in our history, we were also tasked with setting an example, with being a model nation, a “light to the nations.”
In time, however, we have abandoned our mission and discarded our core values. Instead of being a light to the nations, we have become a darkness to the nations, setting a model of division, or as our sages called it sinaat hinam (unfounded hatred, hatred for no reason).
I respect Donald Trump and I respect his words because he respects our unity. His gut feeling that Jews should stick together does not stem from antisemitism; nor are they an attempt to play into antisemitic tropes, as some of his critics argue. Rather, his words stem from a conviction that this is the way Jews should treat one another, that Jewish unity is good for the Jews and good for the world.
He is absolutely right. Our insistence on distinguishing between American Jewry and the State of Israel works against us. Rather than mitigate antisemitism in America, this division is the very reason that antisemitism is growing.
Regardless of Israel’s actions or of the actions of American Jewry, the very fact that Jews are divided among themselves fuels the world’s anger against them because it is the opposite example of the one they should give.
At the moment, the chasm between American Jewry and Israel seems wider than the ocean that lies between us. The two communities are like two continents moving farther and farther apart. Unless we get our act together, just as Trump said, and pull together as one nation, above the alienation and hatred between us, a modern Hitler of some sort will rise and do to us what our detractors have done to us throughout our millennia of Jewish folly.
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