This is because he must draw upper light for the foreign thoughts of all the people in the world, too, since he is mingled with them and must sentence them to the side of merit.

This is precisely through extending the upper light over these Dinim of the general public (Baal HaSulam, Shamati 33, “The Lots on Yom Kippur and with Haman”).

Question: How can we draw the light onto the general public? How can we bring joy into the Kelim of the group?

Answer: When your friends begin to correctly choose their actions, then by working in connection with them, you ask each other, explain to each another, and discuss among yourselves, and clarify what is holiness and what is not.

Question: And how does this bring light into the group?

Answer: The point is that you strive to act, think, and contemplate like the light.
[341921]
From the 1^st part of the Daily Kabbalah lesson 3/13/25, Writings of Baal HaSulam “The Lots on Yom Kippur and with Haman”

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Question: The act of a Kabbalist writing down their impressions from a lesson, is this a tradition or was it something only Rabash did?

Answer: As a rule, it is a tradition. It all depends on a person’s approach.

There are teachers who cannot write anything down. On the contrary, they live by what they speak and send into the atmosphere. And there are those who do the opposite. It is very difficult to say.

Question: So do many Kabbalists have something similar to Shamati, records of what they heard in a lesson?

Answer: Yes, the articles in the book Shamati are a special kind of articles. I believe that we are bringing humanity closer to a state where it will be able to appreciate the depth of this book.
[341040]
From the Daily Kabbalah Lesson 2/18/25, “Preparation for Opening the Heart at the Congress”

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We are getting to a state of radical re-evaluation of values. That is, what was valuable to me, for which I fought, lived, died, tried to put aside and pass on to future generations is all losing its value and is worth nothing today.

Question: What will truly be worth life or money?

Answer: Only thought.

Question: Doesn’t that seem too abstract for a person?

Answer: But what does a person have that is not abstract if he lives and dies? The most valuable is what he can take from one state, when living, to the state when dying, beyond death.

Question: Can he take his thoughts there?

Answer: Of course, he can. Thought is what remains with him.

Question: What kind of thought should one develop now so that it is valuable and necessary?

Answer: A positive attitude toward the world and others. It does not disappear. It stays with you constantly because it is not in your egoism, which dies with your body and decomposes, but in altruism, in the good qualities that you acquired during your earthly life. And then you fly away with them and enter a different space, the space of positive qualities and forces.

We exist to accumulate such positive emotions, thoughts, desires, urges, and aspirations, and leave the world with them.

I leave this world, having conveyed, as much as I could, a positive attitude toward the world, people, and life to my children and grandchildren, and to everyone possible.

Question: Do you think this is your mission and that of all of us?

Answer: Of course. But this is my opinion.

Question: But is this also the opinion of Kabbalists of all generations?

Answer: Yes, of course.

Comment: And what I see now, as everyone writes in comments: evil, horror, hatred, division…

My Response: This pushes us to evaluate what we really need to reveal in our life, to collect and pass on, to teach the next generation.

Question: Is it like pushing away from this darkness and moving toward a good thought?

Answer: Yes, everything will be fine.
[341862]
From KabTV’s “News with Dr. Michael Laitman” 6/15/20

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Preparation to the Lesson

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1st part of the Lesson — Writings of Rabash, Article 17, “What Is, ‘For I Have Hardened His Heart,’ in the Work?”

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2nd part of the Lesson — Writings of Rabash, Article 17, “What Is, ‘For I Have Hardened His Heart,’ in the Work?”

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Mordecai is righteous, whose work is only to bestow without any need to ascend in degrees, and he is content with little, while the king wished to give the light of wisdom, which extends from the left line, and Mordecai’s work was only from the right line.

What did the king do? He promoted Haman, meaning he made the left line important. This is the meaning of “and set his seat above all the ministers.” In addition, he gave him the control, meaning that all the king’s slaves kneeled and bowed before Haman, “for the king had so commanded,” that he would receive control, and everyone accepted him (Baal HaSulam, Shamati 37, “An Article for Purim“).

If a person is entirely in a state of bestowal, they do not consider that it might also be possible to receive for the sake of bestowal, because these qualities contradict each other. I am directed solely toward bestowal, away from myself, and that is all I desire. I take pleasure in bestowing and thinking about others, and in this state, my bestowal, action, thought, and desire—all the forces of my soul—are directed in one direction: from me outward, to the one to whom I bestow. This is how the quality of “Mordechai” within us is structured.

But if one seeks to reveal a person’s full capacity to bestow, then it is necessary to develop receiving desires within them so that they may receive for the sake of bestowal and thereby form a connection and mutuality between them and the Creator.

If I only bestow to someone, there is no real connection between us. It only seems that we are connected because I am within them, in their desires, but they are not within me! Therefore there is no true unity between us, which was the purpose of creation.

True connection is only possible if I also receive from the other to the same extent that I wish to bestow to them. Then a mutual relationship arises between us because connection is only possible between equals; whatever I receive, I also bestow!

However, if I receive for the sake of bestowal, to return fulfillment to the other, this action includes two opposing qualities: receiving, which brings pleasure, and bestowal, which seeks to bring pleasure to another. That is why our inner Mordechai, the quality of bestowal within us, does not understand how this is possible. We truly do not grasp it; it is an extremely elevated state.

So how can one be compelled to act in such a way and be drawn out of the balance provided by bestowal for the sake of bestowal, the attribute of Bina, which desires nothing for itself and only gives as much as possible? How can one be forced to even consider receiving, to integrate reception into bestowal? This is an incredibly complex and multidimensional process; it requires an entirely new approach, a profound internal transformation to understand how to work with it.

It is the result of a mutual connection between them, one that previously seemed impossible. That is why a powerful, external, and even cruel force is needed to completely overturn the previous approach of “bestowal for the sake of bestowal,” the method of Mordechai, to such an extent that the Mordechai within me feels annulled, powerless! I am no longer capable of bestowing for the sake of bestowal and instead fall into “impure desires” (Klipot), completely lost!

Only then, but not before, does this new approach emerge, the possibility of receiving for the sake of bestowal. As always, development follows all four phases until we reach the final resolution.

This is why so many different characters play a role in the Purim story, assistants to the King and Haman, and each represents aspects of this profound process.
[38575]
From the Daily Kabbalah Lesson 3/20/11, Writings of Baal HaSulam “An Article for Purim“

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Question: If pleasure comes to me, I need to restrict receiving it for myself and redirect it to bring contentment to the Creator. How can this be done?

Answer: We have studied this for many, many months, if not years.

The light coming from the Creator passes through filters: restriction (Tzimtzum), screen (Masach), reflected light (Ohr Hozer), and ultimately is felt within the Kli.

And then the Kli, to the extent that it has made itself similar to the light, begins to perceive what it means to be like the light.

At this point, a mutual dependence arises, bestowal and reception, as well as a reverse dependence, reception and bestowal. After all, in the science of Kabbalah, we work only with intention, with how the desire to receive positions itself in relation to bestowal.
[341787]
From the 1st part of the Daily Kabbalah Lesson 3/10/25, Writings of Baal HaSulam “The Essence of Man’s Work”

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Question: Children understand their parents only when they become parents themselves. We strive for the light egoistically, and at the moment of revelation, we become altruistic for a moment, and then the light goes away, and we selfishly yearn for it again.

When will we begin to understand the Creator the way children understand their parents?

Answer: When we grow up.

Question: How many such gifts should we receive from the Creator in order to truly begin to understand Him?

Answer: It depends on us and on how much closer we get to each other, on continuing to do exercises together, and on how well we study Shamati and at least some of The Book of Zohar.

But if we read Shamati together in a group and study each article from all sides, we will quickly advance toward this.
[341746]
From the 1^st part of the Daily Kabbalah Lesson 3/7/25, Writings of Baal HaSulam “What Is the Difference between a Shade of Kedusha and a Shade of Sitra Achra?”

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Question: Are Haman and Mordechai indistinguishable only in the Creator?

Answer: No, you can also not distinguish between them in our lives. Try it.

Question: What does drinking mean in our lives, i.e., the light of Hochma? Where is it?

Answer: If we reveal our vessels of reception, we will find that the light of Hochma is ready to fill them.

Question: Does Haman always reveal himself under coercion, as a villain?

Answer: No, he is not always revealed under duress. Haman is one of the traits of our egoism. It is, of course, an immense force and a great dominion over global egoism.
[341878]
From the 2^nd part of the Daily Kabbalah Lesson 3/12/25, Writings of Rabash Assorted Notes 910 “Until He Does Not Know”

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Comment: Very often in Kabbalah an example is given of a knife blade being brought to a person’s throat, and he must see the good who does good in this.

My Response: It depends on what level. May God grant us to reach such a level. For example, when Rabbi Akiva’s skin was removed, he did not feel physical suffering.

A person who is at such a high level does not suffer physically. Likewise, a person who feels that, on one hand a knife is placed at his throat, and on the other hand he is in adhesion with the Creator. It is about a state in which a person can do this.

Those who saw Rabbi Akiva on a physical level at that moment thought that he was suffering terribly; whereas he was simply enjoying the union with the Creator since he had risen above the physical state. The same applies for the “knife at the throat.” Otherwise, you will not achieve unification and merging with the Creator. This is not for us yet, so do not be afraid.

Question: Do you mean that a Kabbalist already perceives everything completely different at such levels?

Answer: Naturally. Baal HaSulam describes this very well in the article “Concealment and Disclosure of the Face of the Creator.” When the Creator is revealed, we see everything completely differently. Everything that seemed bad appears as good.
[341939]
From KabTV’s “I Got A Call. When the Creator is Revealed” 5/4/10

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