Question: You say that the situation in Israel depends on us. But no matter how much I have tried to concentrate on this thought, I cannot feel that such responsibility truly rests on me. Apparently, I lack the force of faith?

Answer: This can come either as a result of a positive force, the force of faith given from above, or due to the influence of a negative force from below, the feeling that there is no other way out. One of the two. A person will see that nothing else can be done, that no one has a clear idea of how to emerge from the situation that has been created. Meanwhile, the problems keep growing endlessly; things become worse and worse.

Therefore, to the extent that he is able, a person draws strength from the Torah, but otherwise, such a decision matures within him out of despair because he finds himself in an absolute dead end! Even ending your life will not solve these problems. We will still face eternity: our problems will not end with the arrival of death; they are above that transition!

We will see this wall not only from our world; we will see that this wall rises even in the upper world and separates us from the solution to the problem. For our existence is not only in this world, and a bullet to the temple is by no means the solution to all problems.

A person will feel all these problems above the life in this world as well, he will perceive them in their eternal, spiritual form. Life and death are not such significant concepts, and a person will come to feel something far greater.
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From the Daily Kabbalah Lesson 6/7/26, Rabash, “What Are the Times of Prayer and Gratitude in the Work?”

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“These are the generations of Noah. Noah was a righteous man. He was complete in his generations. Noah walked with God.”

RASHI interprets, to teach you that the generations of the righteous are primarily good deeds. RASHI explains why he says, “These are the generations of Noah.” It should have said the names of his sons, meaning Shem, Ham, and Japheth. And why does it say, “These are the generations of Noah. Noah was a righteous man?” He explains that it is because the generations of the righteous are primarily good deeds (Rabash, “These Are the Generations of Noah”).

What is meant by a lineage or offspring? First of all, Noah was a “righteous man, complete in his generations” on his degree, and he “walked with God,” meaning with the qualities of the Creator, the qualities of Bina “Complete,” “righteous,” and “God” all refer to Bina.

“Noah” signifies a vessel of bestowal, a stage of preparation, whereas “Abraham” represents one who already works with the vessels of reception. First, we acquire vessels of bestowal, the qualities of the Creator, and then, by means of those qualities, we correct the qualities of the created being. Such is the process.

In order to bring creation to this state, it was necessary to mix the vessels of reception with the vessels of bestowal. The Creator had to enter the creation, become embedded within it, and shatter it.

The created being, from a state of feeling complete, strong, intelligent, capable of achieving things, and controlling life, must come to feel like a shattered vessel, with everything mixed together. In every action and every thought, he feels torn between two opposing parts struggling within him, one prevailing and then the other.

When a person reaches such a state, he no longer feels strong or righteous. On the contrary, he begins to feel that he can start the work of correction precisely from this mixture of vessels of reception and vessels of bestowal.

As he accumulates experience, he sees that he is nothing but a vessel of reception and possesses no power of his own. Only if vessels of bestowal come from above will he receive the help and support needed to do something with his nature.

Then he sees that there is no connection between himself and the desire to bestow, no connection with the forces of the Creator. In this way, he arrives at a state in which he begins to hate his own vessels and to love that which is above him, above the Machsom.

This continues until the feeling becomes so intense that he truly cannot exist without receiving the qualities of bestowal in place of his own qualities. Then he is given strength from above to make a Tzimtzum (restriction) on his own qualities and begin acquiring the qualities of bestowal.
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From the Daily Kabbalah Lesson 6/1/26, Rabash, “These Are the Generations of Noah”

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We wait for positive changes to happen on the outside. They won’t! We have to come to the conclusion that changes for the better can occur only if we change from within ourselves. That is when we will begin to depict our world the way we want to see it! That is what we have to do.

Question: Does our nature depict the world now? Does our egoism depict the world?

Answer: Yes

Comment: You are supposed to be enjoying yourself, but I am not. This is my state right now.

My Response: Egoism has finished its development. It shows you the entire world you exist in. That is all it can give you. Ultimately it will press down on you and crush you to the point that you cannot exist in this world. You will feel so bad, nauseous, fearful, uncomfortable, in other words, in any possible way.

This is solely so you understand that there are no more changes to be made on the outside. We have gone through all stages of our egoistic development; we have reached a state where the next step is simply to slaughter one another. This is it, there is nothing else.

Question: What should I say to my egoism now that I have understood that my egoism has depicted the entire picture for me?

Answer: You should say that egoism is right, that it has done its job; it brought you to the state where you are in complete disappointment and have to understand that you must not exist in such a paradigm. Must not!

What should you do? You have to correct yourself and then the world will be corrected too. This is a totally different methodology.

Comment: I should not correct the world, but correct myself…

My Response: You should correct the world by correcting yourself.

Comment: Yes, this is not easy!

My Response: It’s not easy, but this is a good moment in history when we indeed have to change the source of our development, the system, the methodology of our development. Our development will depend not on breaking nature that surrounds us, but on how we will be changing ourselves. As a result, the world will be changing.

Question: You keep saying: “Change yourself.” What exactly do you imply by “changing yourself?”

Answer: This is simple: change my evil attitude to everything that surrounds me from an exploitive and egoistic attitude to a kind and altruistic one.

Comment: A warm, kind attitude.

My Response: Yes. Then I will begin to see the world differently. I will start to see through it a different system of governance.

Question: And what will I receive pleasure from? After all, it is a person who receives pleasure.

Answer: I will be bonding with this world, will be attaining its eternity, infinity, perfection, something that I do not see now because I look with my limited egoistic eyes.

This is what lies ahead of us.
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From KabTV’s “News with Dr. Michael Laitman,” 5/15/26

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Each of us belongs to a group that is governed by various laws and agreements. To which of them am I obliged to annul, and which should I view critically, possibly reject, or demand that they be changed? After all, if I do not relate to them in this way, the group will be unable to influence me.

If I enter a group without any resistance, I will not feel any impact from it. Influence is felt only when a force comes and changes something. Any good product is produced as a result of the action of one force upon another. The greater these forces are and the stronger they oppose one another, the greater the benefit and the yield. So how should I relate to the group now?

First and foremost by fully engaging both mind and heart. The approach here is absolutely clear and precise: under no circumstances may I change anything that has been accepted by the group without obtaining the consent of all the others. I am obligated to participate in everything the group requires of me. Even if I am “emotionally incapable” of doing it and do not agree with it, I must participate together with everyone else; otherwise, it cannot be called being in the group.

At the same time, I am obligated to critically analyze the situation, formulate my proposals, present them to the entire group, and try to convince everyone that I am right. This approach is standard in ordinary society as well: in the Knesset or any parliament, the laws are, in general, self-evident. There is no need here to act “above reason.”

There is only one thing that must be done above reason: to intend to bring yourself into alignment with the upper force This cannot be deviated from. Adhesion with the Creator is the primary principle. Anything else, before being added to it, must be examined for compliance with this fundamental principle, and based on the results, it should it be decided whether it is beneficial for us or not.
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From the Daily Kabbalah Lesson 6/1/26, Rabash, “These Are the Generations of Noah”

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Preparation to the Lesson

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1st part of the Lesson — Writings of Rabash, Article 28 “What Is, ‘Warn the Great about the Small,’ in the Work?” (1990) (3.2.2003)

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2nd part of the Lesson — Writings of Baal HaSulam, “Preface to the Wisdom of Kabbalah”

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Before arriving at the state of sensing the master, we have no concept of either “for the sake of receiving” or “for the sake of giving.” It is all just child’s play, a preparatory period we must go through in order to accumulate various Reshimot (spiritual records) for the future. Intention is acquired through sensing the giver, feeling someone else, someone distinct and different from oneself.

In this world, until I cross the Machsom, I do not feel others; I do not sense anything outside myself because my desire to receive is so underdeveloped. If I do not sense what lies outside of me, I have no intention.

Toward whom will the intention develop for the sake of receiving or for the sake of giving if I do not feel anyone outside myself? The fact that I perceive the existence of other people does not mean they are outside of me. I perceive them as a baby does; an infant is unconcerned with anyone else and is incapable of sensing anyone but itself.

Similarly, we are unable to sense another as a giver or a receiver, and therefore we cannot develop an intention for the sake of receiving or for the sake of giving. We have no understanding of this; we are simply mired in our nature, trapped within the desire to receive.

As for intention, we do not exist within the realm of intentions at all, neither for the sake of receiving nor for the sake of giving. In this regard, our state is like a point created by the Creator as something from nothing. He created the desire to enjoy without any intention; intention emerged only in Malchut of the world of infinity when it began to sense the giver.

This occurred in the worlds at the zero stage, whereas the preparation took place during the descent of the Partzufim (spiritual structures) from above to below. At that time creation, intention, and desire did not yet exist.

Now we begin from the bottom up, starting with the desire to enjoy without an intention. After the Machsom (barrier), we begin to acquire the intention “for the sake of receiving” in the left line, in the Klipot; and conversely, “for the sake of bestowal” in the right line, within holiness; and in the middle line we acquire the intention to the extent we are able to resemble the Creator in intention during the act of receiving.
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From the Daily Kabbalah Lesson 6/6/26, Rabash, “Why Is the Torah Called ‘Middle Line’ in the Work? – 1”

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After the shattering of the world of Nekudim, and subsequently its correction in the world of Atzilut, nothing remained that required correction except the Lev HaEven (stony heart), whose correction will take place at the final correction (Gmar Tikkun).

Then Adam HaRishon appeared, and all his parts underwent further shattering until they fell to the very lowest place known as “this world,” where the need for correction is not perceived. Only when the point in the heart awakens within us do we have something to correct.

In a person who works on himself from the point in the heart, the vessels of bestowal gradually begin to operate more strongly, and he comes to see that he consists of two opposite parts that constantly struggle within him and determine his thoughts and actions. As the vessels of bestowal become stronger within the mixture of vessels of reception, he begins to understand that the nature of reception is inferior to the nature of bestowal.

Then he sees that he possesses no nature of bestowal whatsoever, only reception. As a result, he begins to hate the nature of reception and to love the nature of bestowal. He feels that everything good lies beyond the Machsom, and he is drawn to it so strongly that he is ready to relinquish everything he has with joy. Therefore when the force from above arrives, he gladly accepts it.

All these stages that a person undergoes are not revealed to him instantly or clearly, and therefore he cannot know exactly what stage he is passing through at any given moment. Everything accumulates gradually. Part of the path is traversed in a manner, as it is written, “Noah walked with the Creator,” and part is traversed in vessels similar to those of Abraham.

The change of the name Avram to Avraham signifies a change in his state and place that was brought about by crossing the Machsom. The title Ivri (Hebrew) was given to Abraham because he Avar (crossed over) the boundary between the two worlds. From this root come the terms Ivrit (the Hebrew language) and Ivri (Hebrew, Jew).
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From the Daily Kabbalah Lesson 6/1/26, Rabash, “These Are the Generations of Noah”

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In the material world, when two forces begin to operate within a person, the desire to bestow (that arises from the “point in the heart” and is only the beginning and not yet the actual desire to bestow) and the desire to receive literally bring a person to the point of explosion.

However, strictly speaking, on the spiritual levels, there is no such thing as a desire to bestow! We us this term to refer to either a corrected desire to receive or the incoming light, the light of the Creator, whose inherent property is a desire to bestow.

If, however, we speak of a desire to bestow within the created being, this is either the desire to receive corrected to bestowal for the sake of bestowal or even to reception for the sake of bestowal, or we are speaking about the light that appears within the Kli and brings it correction. In that case, this light, this force, that the vessel receives, is called the desire to bestow.

We become confused due to the laconic language. It is essential to understand what Baal HaSulam means when he speaks of two forces in a person called the Kelim of reception and the Kelim of bestowal.

The concept of Kelim of bestowal is quite peculiar. A Kli is defined as a Hisaron (a need, a lack, an unfulfilled desire).

Desire is called a place. We are beginning to understand that the Kelim of bestowal are egoistic Kelim that have received correction for the sake of bestowal, and that they fill themselves only with what they bestow. How? By filling themselves. If they do not fill themselves, they will not be able to bestow.

Therefore, the use of a place, the vessel for the sake of bestowal is called Kelim of bestowal. Only then we are speaking about the created being.
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From the Daily Kabbalah Lesson 6/1/26, Rabash, “These Are the Generations of Noah”

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There is a specific technique for ascending the spiritual ladder, a process of moving from a lower rung to a higher one, time and again, where each successive rung is opposite to the previous one. On every rung, there is an opposition between the Kli and the light, between the nature of a person and the fulfillment within.

Gradually a person reaches a state where they gather all of their nature that is opposite to the Creator, as well as all the qualities of the Creator, within themselves. From the attainment of these two opposites, a Kli is born within them, a vessel that can receive “for the sake of bestowal,” and thereby fulfills the purpose of creation: “to delight His creations.”

In parallel, we see how all of humanity undergoes this process in an “animalistic” form. While the reasons for feeling good or bad were simple a few millennia ago, today everything has become much more complicated; life has grown extremely contradictory, full of opposing states and conflicting feelings.

This will continue until a person integrates all their impressions, understands and senses the purpose of creation, and becomes ready to perceive eternity and perfection.

The Kli that is required to perceive eternity and perfection must be diametrically opposite to them, characterized by the absence of perfection, eternity, and a total sensation of emptiness or lack of fulfillment. It is not possible to simply bestow this Kli to a person, for it would completely nullify him, and that is worse than death.

It is necessary to provide these Kelim (vessels) in way that allows a person to know how to work within them. Therefore, they are gradually taught how to work with the most terrible Kelim and how to go through the most difficult states in order to reach positive ones.

Our path consists of two opposing tracks: the right line and the left line. One can derive benefit from every state and advance only by means of the tool known as “above reason,” that is, by desiring the upper force to lift me from my current level to a higher one.

There I will experience a different life, a different reason, a different sensation, and different fulfillment because I ascend to each level with my “empty box” and receive fulfillment there. This is what is meant by “every day, a person is new.”

We must derive only one thing from our studies, efforts, and work: that the upper force lift us into a higher state where we will receive a different, new, and better fulfillment. Baal HaSulam writes about this as of the force of the “flood,” the force of overcoming.
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From the Daily Kabbalah Lesson 5/24/26, Rabash, “What Is a Flood of Water in the Work?”

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