World Kabbalah Convention, “Preparation to Lesson 3”
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World Kabbalah Convention, “What Stops Us from Truly Connecting,” Lesson 3
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World Kabbalah Convention, “Arvut in the Ten,” Lesson 4
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When building the correct environment, there are many details, but in general, this action is called love.
Why is it not called authority, command, compromise, or agreement? Why is it called love? After all, this is the least concrete of all the things one could hold on to.
Choose a group in order to love it? I do not feel that I am doing something fateful, that through love I can reliably change my friends and influence them so that they influence me. Love seems too soft a force for governing my destiny, my life.
All this is because we do not know that I do not have to govern anything except my attitude toward those around me. And the precise governance of one’s attitude is exactly what is called love.
This is very different from the love familiar to us in this world between created beings on the animate and human levels: between parents, between people. This love is entirely different, and therefore, it is not felt. We do not see that a Kabbalist sitting in some corner has love toward humanity. It is hidden, just as the Creator is hidden with respect to humanity.
These qualities are spiritual; they can be seen only when one is similar to them. Any phenomenon of nature, material or spiritual, we perceive only when the receiver has the same property within. To the extent that he resembles what is in the environment around him, he senses it.
And if a person has no connection with a certain phenomenon, he or she cannot perceive it. Therefore, we do not perceive the relationships and the forces that exist above this world. We do not understand what it means that the Creator loves the world with absolute love. We do not know what this word “love” means.
[352647]
From the Daily Kabbalah Lesson 2/2/26, “For Man Is the Tree of the Field – 1”
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Question: Does the evil eye exist or not? What do you think?
Answer: It does. But it is not the kind of evil eye where I simply look at you like this.
By our desires, we are all connected together into one common, enormous desire that the Creator created. And therefore, by our desires we can influence one another each from his own level from the root of his soul. Thus, when I think badly of others, I harm myself and I harm them. I cause harm because I act through my desire.
Question: Does this happen involuntarily?
Answer: Yes, of course.
Comment: I have no free choice.
My Response: People do not know this. But why is our world so bad? Because people think about one another in this way!
Question: Because they as if cast the evil eye on another?
Answer: Of course! Does anyone wish good to another?
Comment: That is, of course, a question.
My Response: It is not a question at all!
Question: No one wishes good to another at all?
Answer: Of course not! And it turns out that our entire world lives only on the evil eye, on rejection, on people repelling one another.
Question: Is this what you call our world, the one in which we live?
Answer: Yes. The eye is the highest organ: sight, hearing, smell, taste, and touch.
Question: The five senses, and sight is the highest of them?
Answer: The highest. And therefore, we must be concerned with looking correctly at one another.
Question: When you use the word “to look,” what do you put into it?
Answer: To relate.
Comment: What you have just stated—that our entire world is built on the evil eye—is quite a statement. It is built on the evil eye.
My Response: Where have you ever seen a normal attitude of one person toward another?
Comment: Well, not to such an extent.
My Response: It does not matter to what extent, but only in a negative direction!
Question: Is this because I exist? Because my thoughts are only about myself?
Answer: From the outset, we are not directed toward good. From the outset, we are not directed toward a correct attitude toward one another. We set this only under certain conditions—if he behaves in such-and-such a way, then I will also relate to him correctly, and so on. But initially, I have no good toward another. Why should I?
Question: What do you mean, “Why should I?”
Answer: How could it be? Why should I relate well to others? I am asking you as a normal person in this world. Such a thing cannot exist!
Comment: But inwardly, I very much do not want to agree with you that all my thoughts are only to cause harm.
My Response: You are a Komsomol volunteer from the 1920s!
Comment: Yes, but still, one wants to believe that a person at least makes an effort.
My Response: A person is made in evil! A person is evil! There is no getting away from this. Only education can raise him out of this egoistic, envious swamp—pull him out by the ears, wash him, dry him well, hang him by the ears in the sun so that it thoroughly evaporates him. And only after that can one begin to fill him with something good.
Question: Then this entire science of correction, which is called Kabbalah, is it about how to transform these evil thoughts, this evil gaze on which our world exists, into a good gaze?
Answer: Yes.
Comment: That is, how to raise a person from this world into a world of a good gaze, goodness, and so on.
My Response: Yes. That will already be the spiritual world, the upper world, the spiritual world.
[352235]
From KabTV’s “News with Dr. Michael Laitman,” 1/21/226
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Question: How does a person know that the environment he creates is the right one?
Answer: A person knows nothing. This is the work he must do: get confused and check, investigate and get confused again, understand something a little, and turn to the books, the teacher, and the friends.
This is how a person gradually comes to know the system called the governance of the Creator over him and begins to use it by their own decision. This means that he or she begins to govern the world.
Question: Is there any kind of verification on this path?
Answer: Verification is necessary every second. It must be carried out in parallel with the work. Without it, it is impossible to succeed.
If a person does not perform verification, he stops being a person. He does not feel where he is pouring the water that he was given throughout the year. “Water” means the property of Bina, the upper force, with which you correct yourself, but you pour it out for nothing, even though it is precisely measured.
That is, right now, you are given every opportunity to reach the final correction. At this very second, your personal Rosh HaShanah arrives; this is what a person must tell himself, and it does not matter when it happens. It might be in the middle of winter or summer.
What does your Rosh HaShanah mean? It means that inside you are all the forces, all the data, all the systems, all the sources and opportunities to reach final correction. You only need to carry out a certain number of actions within you to put the entire system in order; this is your free choice.
You must take this data and use it correctly.
If you do this, it means that you are similar to the Creator. You have learned the system of governance from Him, both the checking and the execution.
This means that you are merged with Him: “From Your actions we shall know You.”
[352635]
From the Daily Kabbalah Lesson 2/2/26, Rabash, “For Man Is the Tree of the Field – 1”
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Comment: In our world, we see examples of love, but they are not very convincing.
My Response: In our world, we can take a group of people and through psychological exercises make them so devoted to one another that even death cannot separate them. The group is worked with in such a way that during a collective action no one thinks about themselves; everyone thinks about the group and cannot imagine life without it.
There is a known case of a submarine crew that suffered an accident and had to abandon the vessel. Not everyone had a chance to escape, and the part of the crew that could have left chose to stay and die together with everyone else.
On the corporeal level, we see that spiritual roots are realized in branches without any problem. And this is a human force; animals do not have it. A mother can give her life for her child, but animals cannot. If a predator truly threatens life, the female abandons the offspring and runs away. Such an addition exists only on the human level.
This indicates that we possess all the branches of the spiritual roots. But we want to attain those roots. And there, they exist in such a form that you cannot reach them directly from your ego. You must build yourself into such a form from scratch. That means you must ask to become like that.
You are not required to have the strength to become like this, nor a plan of how to achieve it, but you must have the desire to enter such a state, to acquire it so that it becomes your nature in some form; you are obligated to find it.
This is precisely where the problem lies. If you were offered to build a group modeled after a submarine crew, you would build it. But to realize this on the level of the spiritual world, you have no ability.
To rise from the branches to the roots in love for friends is possible only through our request. Not through execution, but specifically through a request.
Question: When do we come to such a request?
Answer: When the group shows you that this is how it truly is. It tells you that by exiting love for oneself, we acquire something great.
And even though for you this is not true, the group can influence you in such a way that it will become true.
[352650]
From the Daily Kabbalah Lesson 2/2/26, Rabash, “For Man Is the Tree of the Field – 1”
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However, there is a natural law that there is none so wise as the experienced, and before one tries to actually do all he can do, he is utterly incapable of arriving at true lowliness, to the real extent, as said above.
This is why we must toil in Kedusha [holiness] and purity, as it is written, “Whatever you find that your hand can do by your strength, that do,” and understand this for it is true and deep (Baal HaSulam, Letter 57).
While working on unification in order to form a vessel for bestowal, a person falls into despair. Then a genuine request arises in him in response to which the vessel arrives. In other words, the correct need for unity also comes from above. We ourselves are unable to attain it.
No matter how much we try, no matter how much we desire it, we are only preparing ourselves for a cry, and the Creator gives us the desire. In this world, a person does not have and cannot have a need for unity, no matter how hard he tries. Efforts are needed only in order to ask.
I revealed this truth to you only so you would not weaken or give up on mercy. Although you do not see anything, for even when the measure of labor is complete, it is the time of prayer, but until then, believe in our sages: “I did not labor and found, do not believe.”
When the measure is full, your prayer will be complete and the Creator will grant generously, as our sages instructed us, “I labored and found, believe,” for one is unfit for a prayer prior to this, and the Creator hears a prayer (ibid.).
Overall, the result of our work is to reach the right request. And then the vessel arrives, the correct desire for unity.
As a rule, in this world we wait for fulfillment. But in spiritual work, fulfillment is the effort. If I can work for bestowal, make efforts, that itself is my fulfillment. And therefore there are no restrictions or limitations on it.
However, in my current state I am unable even to consider such a thing. After all, all my efforts are needed in order for me to want to perform bestowal to others, not even to begin bestowing, but to feel a need for it. Is this possible? And yet, this is precisely the spiritual vessel.
That is why in our work we go through several stages of preparation. Kabbalists have written about this more than once: in spirituality, what seems to us as a reward is in essence work, and what seems to us as work is actually the reward.
However, as a result of our efforts, that very vessel is revealed to us, the correct desire.
[71937]
From the Congress in the Arava, Lesson 6, 2/25/12
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World Kabbalah Convention, “Preparation to Lesson 1”
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World Kabbalah Convention, “The Ten as a Requisite for Adhesion,” Lesson 1
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World Kabbalah Convention, “You Have Made Me,” Lesson 2
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The Creator gives a person inspiration thanks to which he comes to our community, sits, listens, burns with enthusiasm inside, and looks at the others: “Why are they sleeping? What kind of group is this?”
Then suddenly, after some time—a month, two, or three—the charge runs out, he is exhausted, and he unexpectedly begins to see himself as flawed, to feel that he is drained of strength and unable to move to such an extent that he lies in bed and cannot even move a finger. He is also unable to think; his head is empty; there is not a single thought in it, not even the smallest one.
In this way, from above, you are shown that all energy, all motivations, literally everything is being taken away from you. And then you are given a place for effort, for persistent work. This means that a person is shown where his own work begins, when he must strengthen himself on the path while making colossal efforts.
We interpret such states incorrectly. The Creator gave you something at the beginning; now you must give something back. Then the question arises: “Is a person able to give back or not?” We are unable to give back. It is known that in a state when something is taken from us from above, we cannot independently attain the light that enlivens us.
A small drop that has come out of us is that same life-giving light, the same light of Hochma, but very weak, just a small glow, a slight illumination called a “thin candle” (Ner Dakik). This is the reason for all the disappointments and depressions that we observe today in many people in the world. We are not the source of light; the source of light is only the Creator.
Therefore, naturally, in a state when He takes even a drop of light from us, and we, theoretically, need to make efforts, we are incapable of making them. However, as a result of this, a Kli (vessel) is formed.
But after we come out of the descent and rise up, possessing the Reshimot left after it, then during the ascent a reckoning is made with us. During the descent, there is no demand on us at all; we are simply shown our gaps, the emptinesses that exist within us. But during the ascent, we must already take care to strengthen ourselves even more on this path, to connect more with the group, to connect with all the things necessary for this.
That is, while preserving the memory of what the state was like during the descent, I am obliged to work during the ascent. And here the test takes place: during the ascent, am I in some kind of nirvana when I feel good, everything is fine, the Creator is Good and doing Good for me, there is nothing to do, and well-being is guaranteed? Or do I relate to these good states as an opportunity given to me for further advancement, and then I truly use the Reshimot from the past, from previous descents effectively and productively, as if attaching them to the AHAP de Aliyah. That is, to the ascent that the Creator is now sending me, to this spirit of life, I must attach, add from myself the previous states.
Such work is done during the ascent, and during the descent, there is nothing for me to do. During the descent, I should place myself under the influence of the group in the simplest possible way in order to pass through this state more quickly. Making efforts, choice, and all work in general takes place during the ascent. Baal HaSulam writes about this in the book Shamati in the article that is called exactly that: “The Time of Ascent.”
[352433]
From the Daily Kabbalah Lesson 1/27/26, Rabash, “Lishma and Lo Lishma”
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Question: We still need to understand that on the earthly level, in this world, we cannot do anything ourselves with these hands or with this head. Is that right?
Answer: We cannot.
Comment: And all our attempts now to make society better, to make the world better…
My Response: Again, the same old games.
Comment: The same games that will lead nowhere. And humanity still keeps looking for some earthly leader who will…
Answer: It simply does not know how to use the forces of nature! That is what Kabbalah gives us, what Kabbalah explains to us. Kabbalah tells us how to reach this positive force of nature, how to constantly draw it upon ourselves and thereby change the world.
What does “world” mean? It is what I see and feel around me either with my bad eye or with my good eye—that is what I call the world.
So, how do I change my evil attitude toward the world to a good one? This is the entire science of Kabbalah, the science of receiving, of correctly perceiving the place where you are—this world.
[352801]
From KabTV’s “News with Dr. Michael Laitman,” 2/5/26
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