When we discuss the topic of Passover, we don’t study the details of the holiday according to the calendar on the wall, but rather, the spiritual path and progress toward the final correction. This path is not short and it includes many stages. The very first stage is to begin to relate correctly to your will to receive, to your nature, in order to understand why this state is called exile or Egypt.

Everyone who wants to come to the land of Israel, to ascend to the upper spiritual degrees, must first go through exile in Egypt. We study spirituality in a state of exile, that is, when we are distant from spirituality.

Exile teaches and educates us and reformats us in the correct form. When we realize that it is absolutely necessary, then we will be able to come out of exile to redemption. Redemption is impossible without prior exile.

What is this exile? It is not corporeal troubles, the suffering from hunger, thirst, or hard work. Exile should be represented as an exile from spirituality. But we do not know what spirituality is yet! Yet it is precisely at the time when we are in a state of exile that we begin to feel what spirituality should be, where it exists, why we are far from it, and what we lack.

This is how we gradually begin to receive Kelim, desires for spirituality. When these desires reach a full measure, we escape from the state of exile. It really becomes unbearable for us, and we cannot stay in it.
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From the 1^st part of the Daily Kabbalah Lesson 3/5/23, “Pesach (Passover)”

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Michael Laitman, On Quora: “What story is read on Purim? Why?“

The story starts with Ahasuerus, King of Shushan, enjoying a royal feast, and then his wife, Queen Vashti, disobeyed one of his commands, so he divorced her and sought another wife.

The king had a loyal minister called Mordecai, who was a Jew and who had a beautiful niece, Esther. Mordecai sent Esther to apply for becoming the king’s new wife, and the king was so impressed with Esther that he married her. However, following her uncle’s order, Esther kept it a secret from the king that she was Jewish.

Soon afterward, Mordecai, while sitting at the king’s gate, overheard that two conspirators, Bigtan and Teresh, were plotting to assassinate the king. Mordecai thus passed on this knowledge to Esther, who told King Ahaseurus, and he executed Bigtan and Teresh. While we would expect the king to reward Mordecai for this deed, the king surprisingly rewarded and promoted not Mordecai, but Haman, and Haman gained a very powerful position in the kingdom as head of all ministers.

Out of all people in the kingdom, Mordecai was the only one who refused to accept anyone besides King Ahaseurus as ruler. This infuriated Haman, and as a result, Haman ordered the genocide of all Jewish people—women and children included. He justified his decision to King Ahaseurus by stating that the Jews were scattered and dispersed, and that the king would be better off without them because they do not obey his laws. The king approved Haman’s request.

When Mordecai heard about the order to kill all Jews, he was shocked. He proceeded to tear his clothes, cover himself with a sack, and pour ashes all over himself, and then he started yelling about it all over the city of Shushan until he reached the king’s gate.

When Esther heard about Mordecai’s frenzy, she sent servants to dress him up but he refused. He told them to tell Esther about the plan to kill all the Jews, and that she must beg the king to undo it. Esther was terrified because she thought that the king would disapprove of her request. However, thanks to Mordecai’s persistence, she finally agreed but passed on the message through Mordecai to the Jews of Shushan that they need to unite around this request to save their lives.

The Jews’ uniting gave Queen Esther the strength she needed to approach King Ahaseurus with the request to reverse his decision. It is considered a miracle that he accepted this request, because it was only customary for the king to call up anybody whom he had a request for. At that point, she revealed to the king that she was Jewish, and that Haman was planning to kill them all.

Around this point, the king also learned how Mordecai was the one who saved his life from Bigtan and Teresh’s plot to assassinate him, and his attitude to Haman turned bitter. While Haman had been preparing gallows upon which he would execute Mordecai, the king became so upset with Haman that he ordered his execution, and the execution of his entire family, on the very gallows that Haman had prepared for Mordecai. And from then on, the Jews’ lives were saved, and they reveled and feasted in their unification.

Since that time, it has been customary to celebrate Purim with a lot of joy, eating cookies called hamantashes [hamentashen] (Haman’s Ears), giving gifts to the poor, wearing costumes and masks, and drinking so much alcohol so that we cannot tell good (Mordecai) from bad (Haman).

Besides the joyous atmosphere that surrounds Purim, it has a very important and serious message specifically for the Jewish people. Especially in times when antisemitism is exponentially on the rise globally, the Purim story shows us that the Jews’ only “weapon” against the rising hatred toward them is their unity.

We can and should protect ourselves and our loved ones. However, if we wish to rid ourselves of the negative sentiment coming at us from all directions, then we need to unite. The custom of giving gifts to the poor (usually portions containing hamantashes and wine) is a sign of closeness, an expression of a desire to bring all factions of the nation together. Our great sages over the generations have repeatedly told us that our unity will be our salvation from any negativity toward us.

The Book of Zohar, in the portion, Aharei Mot (item 66), takes the importance and seriousness of our unity one major step forward, that our unity not only brings us peace, but it brings peace to the whole world.

You, the friends who are here, as you were in fondness and love before, henceforth you will not part from one another, until the Lord rejoices with you and declares peace over you. And by your merit there will be peace in the world.

Antisemitism is a constant pressing reminder that we Jews need to unite just as the Jews did in the Purim story, and that if we do, we will be saved from harm. Moreover, as The Zohar writes, our unity will spread beyond our own bubble to humanity at large.

Similarly to how Haman’s reasoning to commit genocide on all Jews, including women and children, seemed over the top, we likewise see how seemingly illogical so much anti-Jewish reasoning is. It is because a lot of people instinctively feel how the Jews’ are behind the various forms of pain and suffering they feel in their lives, and they blame the Jews for standing behind much of theirs and the world’s suffering—while Jews themselves have no such intentions.

If we thus unite among each other, and show that we wish to share our unity with the world, we would then serve as an example of brotherly love above differences that no other nation could display.

Humanity today desperately needs the inclination to unite above differences, and this is the ability that we Jews have the potential to provide. Haman is a symbol of our rampant egoistic desires for honor and power at all costs. These desires stop us from caring about each other, and make us wish to trample on others in order to expand our own personal empires. If we Jews give into such desires, then people around the world instinctively feel that we are doing something wrong, and antisemitic sentiment swells against us.

Antisemitism is thus part and parcel of the laws of nature, a reminder of our need to unite above our differences, and to serve as a unifying example for the world. If we exercise the condition that our ancestors once met, “love your neighbor as yourself,” we can revitalize the emotion of unification, which would in turn overcome our rampant egoistic demands represented by Haman.

When we do so, then the world will see the true value of what Jews represent—that there is no matter of superiority in the Jews’ existence, but a need to reach a state of genuinely caring for each other and acting as a conduit for such care to spread worldwide.

We then reach a sensation of humanity as a single soul, i.e. we feel a unified desire connect us, and in such unity, we experience harmony and peace.

The purpose of antisemitism is thus to push us to realize our unifying role in the world, which is the meaning of us being “a light unto the nations.” We would be wise to learn how to unite, and to exercise unity above our own differences, because by doing so, we would experience its myriad benefits of joy, strength and prosperity. When we unite, we eliminate hatred, antisemitism, wars and all forms of negativity that emerges from within human egoism to divide people.

It is my hope that we use the Purim holiday as a reminder of our need to unite, and that we move in a unifying direction sooner rather than later. We would then spare ourselves and humanity much suffering.

Based on “The Meaning of Purim” by Kabbalist Dr. Michael Laitman. Written/edited by students of Kabbalist Dr. Michael Laitman.

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Comment: What would you wish for all people in 2023?

My Response: I wish absolute mutual love for all of us. We need nothing else! Love. Just to love each other. For no reason. Just for the fact that we all are people.

Question: Is it possible to live like this, as you just said?

Answer: It is possible.

Question: What do we need to do in order to just love a person and all people?

Answer: We need to understand that in nature there is nothing better than this feeling, this relationship, and all of nature is built on love. Everything that is concealed from us in nature, in the upper nature, is just love.

Question: Can we, if we all would want to, attract the force of nature?

Answer: Yes, nature is waiting only for this. Love is the highest, strongest, and most central feeling and force in nature.

Question: Is it possible to move from hatred to love just like this? Now I clearly hate someone, and suddenly some time passes and we move to love. Can it be or is it a fantasy?

Answer: We can do that. We are in such extreme states that are opposite to this feeling, that we can do it.

It is because we see where we are coming to, where all our efforts and achievements disappear, everything falls out of our hands, and we cannot achieve anything. We are like blind stupid puppies. This is how we live. It is terrible! I have no words!

But if we ask nature to change us, we will receive such a change of forces, feelings, and qualities that we do not even expect, because the Creator is love.
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From KabTV’s “News with Dr. Michael Laitman” 1/1/23

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Question: The holiday of Hanukkah is also called the holiday of Light and it was established in the 2^nd century BC. The rebellious Maccabees defeated the Greeks, Syrians, and Jews who joined the Greeks, that is, Hellenized Jews.

The Temple was liberated, cleansed, and the temple service began. And it seems like a Jewish holiday was taking place here. But you once said that the Hanukkah holiday is a holiday of light for the whole world. Can you explain this?

Answer: Because as it were, the connection between the people was restored, and through it, with the peoples of the whole world with the upper source of light.

Question: Through the Temple?

Answer: Through the concept of what a Temple is. It is a spiritual place, not a physical one, where there is connection between people—and it does not matter which people and how—and the Creator. That is, if people want to get closer to the Creator, then the place of their rapprochement, connection, merging, unity, and gathering is called a Temple.

Question: Whenever Hanukkah is mentioned, it is said that the Temple was purified. What is purification?

Answer: Cleansing from all harmful thoughts and intentions that were egoistic. And people who wanted to get closer to the Creator had to take on His qualities—the qualities of bestowal and love. “Love thy neighbor as thyself.”

And they achieved it. That is why it is called cleansing and purification of the Temple. It is in the hearts of people. No building, no rocks, and nothing else. That is, the Temple is in us.

Question: And when it is said that the people have purified the Temple, these rebellious people—did they purify it?

Answer: People have purified their hearts and connected everything together in mutual love. And then they began to feel spiritual qualities in this connection with each other. This is called a miracle.

Question: And when they say “the miracle of Hanukkah,” when they found one small jug of pure oil, the lamp was supposed to burn for eight days, and there was only oil for one day. And yet, the lamp was lit, and it burned for eight days. They say this was a miracle of Hanukkah.

What kind of a miracle is this when everything seems to be above reason: we think that this is for one day, but it burns for eight days? What kind of a miracle is this?

Answer: This is because people wanted to be united among them and raise their feelings from themselves, everyone together, to the Creator, to this common quality. And this common quality that was revealed between them was the manifestation of the miracle of Hanukkah.

Question: What are these high-calorie donuts that we eat on Hanukkah?

Answer: They are all kinds of manifestations of this celebration. When the oil, which embodies the connection between people, the intention of bestowal and love for the Creator, and so on, manifests itself in such a way that everything is made in oil. And this is, so to say, the main subject of Hanukkah.

Question: Why are they so sweet? Children eat them with pleasure.

Answer: Because that is how it should be. This miracle that happens when we annul our egoism and want to connect with each other is sweet.

Question: Why is this holiday also called a children’s holiday?

Answer: On one hand because there are practically no restrictions in it, and it only talks about love and connection, about communication, about rapprochement of people with each other. And besides, this is the beginning of the rebirth of people, the rapprochement of people among themselves.

Question: That is what this holiday is?

Answer: Yes.

Question: So, you are saying that this is a global holiday, it concerns the whole world?

Answer: Not only global, it is a great holiday.

It is a great holiday indeed. We look at it as if it is just donuts and lighting candles every day, and that is all there is. But in fact, this is a great holiday when people ignite in their hearts the connection between them and the love for the Creator.
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From KabTV’s “News with Michael Laitman” 12/15/22

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Michael Laitman, On The Times of Israel: “Symbols of Tradition Becoming Symbols of Disobedience”

Traditional and religious holidays in Israel are usually times of national unity. These days, Israel is celebrating Hanukkah, a holiday whose essence is the triumph of the Jewish spirit of unity over the Hellenistic spirit of exalting the self. Yet, precisely now, prominent elements in Israel’s society, including the (still) incumbent prime minister, are calling for civil disobedience to protest the policy of the newly elected government before it has even been sworn in, and they are doing it by advancing displays of Christian symbols instead of, or more conspicuously than the Hanukkah Menorah. Despite being a primarily political initiative, this disobedience symbolizes the level of division spreading in the nation, and a divided Israel is a short-lived Israel.

Not only politicians and opinion leaders are pushing for prominence of Christian symbols over Hanukkah symbols in Israel. Santa Claus, elves, deer, and of course, the Christmas tree can be seen in some shopping malls in Israel, and no trace of the Menorah. Universities also place large Christmas trees at the entrance to some of the buildings, either with a small Menorah next to it, or with none at all. Even the Tel-Aviv municipality has asked visitors to its Facebook page which holiday they like better, Christmas or Hanukkah.

Having different political agendas and maintaining diversity of views are the essence of democracy. It is a precondition for the advancement and development of society. Countries that maintain diverse opinions thrive, while countries that allow only one narrative to dominate, whether from the Right or from the Left, become degenerate and sink.

In the case of Israel, diversity is not only a matter of evolution or devolution. For Israel, smothering diversity poses an existential threat.

The essence of the Israeli nation is unity above diversity. The ancient Israelites came from many nations, held different ideas about everything, and were very adamant people. When they came across Abraham’s teachings (or those of his descendants Isaac and Jacob), they learned that if they do not suppress other people’s views, but unite with them despite the differences, they form a bond that makes them stronger and wiser than any biological nation. When enough people had adopted that principle of uniting without suppressing disputes and disagreements, they became a nation, the nation of Israel.

When they were united, their differences complemented one another creating a tapestry of views that did not exist in any other nation. The unity that they had had to form in order to maintain their nationhood above such diversity had to be that much stronger than any other nation.

Nature, too, consists of complementary opposites; this is what makes creation harmonious and evolving. When the people of Israel were united, they were just like the rest of nature, harmonious and evolving, and that was the secret of the success of the ancient Israeli nation.

But when the people of Israel were not united, they immediately split back into the many nations from which they came. This is why when Israel are divided, they strive to assimilate among the nations and not remain Israelis or even Jewish.

However, Israel cannot afford to lose its unity and vanish altogether. The whole purpose of the existence of the Israeli nation is to demonstrate that unity above division is possible, and that it creates a thriving society. If people do not realize that diversity must be nurtured and embraced, they will be embroiled in eternal conflicts, and humanity will destroy itself.

If Israel does not practice unity above division, it disintegrates. At that time, the world hates the Jews for advancing conflict instead of peace. However, it does not blame us because we pit countries against each other, but because the fact that we do not present an alternative to conflict forces the world to engage in the only solution it sees: eternal war. And it blames Israel for it.

Only when Israelis learn that their challengers from within are not their enemies, but their partners to the task of setting an example, they will be able to unite above their contradictions. Until then, Israel and the world can only expect strife and conflict to keep building up.*

*For more on this topic, read my books The Jewish Choice: Unity or Anti-Semitism, and Like a Bundle of Reeds.
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The holiday of Sukkot symbolizes joy. This is a wonderful, pleasant, easy, and simple holiday that people love very much. Although it requires advanced preparation, it is nevertheless imbued with a joyful atmosphere. Why?

First of all, after self-examination, after receiving the Torah on Shavuot, on the 9th of the month of Av, we saw ourselves as shattered (this is also symbolized by shattering of the tablets). Then we came to the recognition of evil, and on the Jewish New Year (Rosh HaShanah) we decided that we must correct ourselves.

Then came the Day of Atonement (Yom Kippur). In the language of Kabbalah, this is described as the embrace of the right and left lines, the manifestation of the qualities of judgment (Dinim) and mercy (Hassadim), sweetening.

Then finally, the holiday of Sukkot comes, special corrections, when I can already take my desires and raise them to bestowal. The symbol of this process is the Sukkah (a hut). Everything is extremely simple: I use the simplest, “cast-off” desires represented by the branches and leaves of the hut.

There is nothing in them, but it is from them that I build myself a temporary home, a canopy that gives at least some shade over my head. It is made of things that have no value and can be found everywhere.

Once I have built this state, this temporary shelter, I can rejoice inside of it. Thus, it symbolizes the spiritual vessel (Kli) into which I receive the light. The canopy is a symbol of the screen (Masach). I do not want to receive the light directly, the shadow should significantly prevail over it so that it barely makes its way through the roof.

I am happy that I have formed a screen above me that allows me to hide the upper abundance and to remain in the shadows. I myself (although, of course, with the help of the reforming light) can hide from pleasures in a spiritual vessel.

Then the process continues. I correct myself again and again in my growing vessels (desires), I am with them in a “hut,” i.e., I can open and use them with the help of the cover.

Then I come to the holiday of Simchat Torah (The joy of the Torah). Torah is the reforming light that I received on Shavuot. I used this force to correct the vessels and now I am exiting the hut. In other words, I have an unlimited screen and I no longer have to take care of the cover.

The exit from the hut symbolizes the fact that from now on I am free to wander all over reality, all over the world. It is no longer necessary to build a screen over my head because now it is within me. I am in a self-corrected vessel.
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From the 4^th part of the Daily Kabbalah Lesson 9/18/13, “Sukkot”

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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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The last day of Sukkot is dedicated to the guest of honor David, the correction of the Sefira Malchut. It is clear that all corrections are concentrated in and end in Malchut.

Malchut is the quintessence and the result of all corrections. Therefore King David, Malchut, signifies the end of the corrections of our soul when we all gather together under the roof of the Sukkah, under one screen, and receive the upper light from above, which is revealed in the corrected Kli.

Thus we reach the state when the entire upper light enters our Kli. Then comes the feast of the Joy of the Torah (Simchat Torah), when we receive the upper light no longer inside the Sukkah, not under the roof, but rather outside of it, and the upper light fills all of reality.

David symbolizes the general Kli, which is all created beings. On one hand it is a state of complete separation from the Creator, from the upper light. But on the other hand, in this state there is a complete work that brings us to adhesion with the upper force.

Therefore King David is woven from opposite forces, from contradictory qualities. If we talk about his spiritual work, his entire life was like this because he fought all the time. But at the same time he was the ruler, the King of Israel.

King David receives from the qualities of bestowal, from Abraham, Jacob, and Joseph. From the qualities of reception, from Isaac, that is, from overcoming, he takes Kelim in order to use them just to the extent that the qualities of Abraham, Jacob, and Joseph can be imprinted in them. This combination of forces takes place in David, and therefore he is called the King of Israel.

After all, Malchut accumulates and collects all the forces within itself and combines them in the correct form.

Therefore David had such a difficult life, as described in the Torah. He was constantly involved in various wars and problems and was forced to hide from enemies and haters. His life was not easy, but he corrected all of Malchut through this. The Messiah is called the son of David because he comes out of this quality.

As long as the people of Israel do not have a king, this means that they cannot build Malchut; that is, they cannot become similar to the Creator in the full measure. After all the King of Israel is that quality of similarity to the Creator that created beings form within themselves, within their connection.
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From the Daily Kabbalah Lesson 10/16/22, “Ushpizin David—Sefira Malchut“

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The Torah doesn’t really distinguish Aaron. He constantly accompanies Moses as if hiding in his shadow. Moses acts as a link between the Creator and the people, and Aaron stands beside him as his assistant, his brother.

From this story, the role of Aaron is not very clear. But just because it is not clear, it is apparently more hidden, which means that it is closer to a person, to you and me, and related to our work.

Aaron prepares the vessels, the connection of the people with the Creator. Moses comes from above, and Aaron comes from below, from the people, all the qualities of a person, the whole group, and the ten relative to the Creator. And that is why the role of Aaron does not stand out so much because a person has to add his work to it. Moses acts as the representative of the Creator before the people, and Aaron acts as the representative of the people before the Creator.

If I am in the power of the Creator (and there is none else besides Him), then I must always be satisfied, in any state. And if I am dissatisfied with something, it means that I am separated from the Creator. Therefore, I need to get back to the connection with Him, and a sign that I have this connection will be my joy from any state whatever it may be.

The quality of Aaron is the most important quality in a person. The qualities of Abraham, Isaac, Jacob, and Moses are just preparation from above. And the quality of Aaron is our work from below, which we realize when we reach faith above reason, which is, mercy (Hesed), which is above all, bestowal, which is above any desire to enjoy.

To study the quality of Aaron means to accept him as a guest in our Sukkah. We want his quality to build our soul, the right connection between us. To clothe the quality of Hesed on all your inner qualities, which are called “the people of Israel,” means to do the work of Aaron, to adopt his quality on yourself, on all your desire to enjoy.
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From the Daily Kabbalah Lesson 10/7/20, “Sukkot”

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The fourth day of Sukkot is dedicated to the guest of honor (Ushpizin) Moses, the revelation of correction in the Sefira Netzach. There is no greater and closer person to us than Moses who brought the method of revealing the Creator and connection between the Creator and the created beings closer to us. That is why Moses is so dear and so important to us.

Moses is called the faithful shepherd. This is not just the force of faith or the force of overcoming but the force of care for the created beings on the part of the Creator that helps bring them to the final correction. Therefore, the entire Torah, which is intended to bring created beings into contact with the Creator, is called the Torah of Moses. This is his main concern, main work, and main purpose.

When we speak about Moses, we do not mean the physical person, but a symbol, a special quality, and the most important thing for us in accordance with the Creator’s program of governing the world. Therefore, it is so important for us to understand this quality and come closer to it.

Moses is like a shepherd accompanying the flock, a guide helping his people move correctly and confidently toward the goal. The common force that takes care of us, protects, guards, and consistently leads us to the goal with love and attention is the force of Moses, which is warm, loving, and caring.

All these forces that envelop us and pull us toward the purpose of creation are called the Torah. This is the upper light that comes to us, clothes in us, and fills each and every one of us together, like a shepherd who gathers his flock and leads it home.

The shepherd has a special mission to take the flock out of the house, bring it to a relatively dangerous place, and return it home in the evening. Due to the work of the shepherd, the herds are nurtured, grow, and multiply. The “faithful shepherd” is a leader of faith because every time his wards move away from home and then return home, thanks to these exits and returns, they gain more and more spiritual strength, more strength of faith that Moses cultivates in them.

Therefore, we need to see ourselves as such a congregation, ready to follow the force of Moses, which takes care of us. As a result of this, we are straightening up day by day and are getting filled with the force of faith above reason. This is the main thing we need, and we can acquire this faith mainly thanks to Moses.
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From the Daily Kabbalah Lesson 10/13/22, “Ushpizin Moses – Sefira Netzach“

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