The state from which we begin the spiritual work is the attainment of the correct desire. The Midrash tells us that when the Creator turned to each of the desires, none of them agreed to receive the force of correction except for one special desire. This desire felt that it was opposite to the Creator and sought not equality with Him, but only the feeling of His presence. After the shattering of the Kelim, this desire came to be called “Israel.”

Why did the nations of the world not agree? The nations of the world are those desires that do not feel the presence of the Creator in relation to themselves, a presence that could lead them to aspiration and the correct intention.

From this we see that there is also an immense work of processing and refining the desires in order to bring them to the correct, genuine desires, which are called Klipot, that is, desires directed toward holiness, precisely aimed at spiritual concepts. When a person comes to such desires, he comes into contact with the quality of Israel, not yet in its corrected form, but in the form of its Achoraim (posterior side). Nevertheless, he already belongs to the quality called Israel.

Israel is one who feels himself to be uncorrected, opposite to the Creator, and from that state begins to understand that equivalence of form with the Creator must become his goal.

One who does not feel himself to be uncorrected and in need of correction is called a gentile (Goy). He has no need for the Torah, that is, for the light of correction that returns one to the source. He says, “Why do we need it?” And thus it remains until the part of creation called Israel corrects itself and receives the Torah, thereby becoming “a light for the nations.”

From Israel, the correct Hisaron (deficiency) spreads to all the other desires, because the mutual inclusion of all desires within one another is then revealed. As a result, these desires, called the nations of the world (Goyim), begin to desire that through which they can come to correction—the Torah.
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From the Daily Kabbalah Lesson 7/22/26, Rabash, “What Are ‘A Layperson’s Vessels,’ in the Work?”

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By being in exile they [the children of Israel] will feel the need to be only in a state of bestowal, by which they will be rewarded with Dvekut with the Creator. Thus, the suffering of exile will reform them (Rabash, Article 27, 1986 “The Creator and Israel Went into Exile”).

We were created with vessels of reception, which are opposite to the Creator. Since the Creator wishes to bring us closer to Him according to the law of equivalence of form, He is revealed only to the extent that we become similar to Him. Therefore a person is called “Adam,” from the word “Edomeh,” “I shall be similar to the Creator.”

As long as a person’s desires have not yet been corrected because he has not attained the state of equivalence of form, the similarity of his qualities to the qualities of the Creator, those desires remain opposite to the Creator. Yet even one who still possesses qualities opposite to the Creator, but at the same time strives for adhesion with Him, is already called “Israel” (“Yashar-El,” straight to the Creator).

However, true “Israel” is the degree of equivalence of form. To the one who attains it, the Creator is revealed accordingly, and this signifies that they have both come out of exile together.

Just as a person comes out of exile, that is, out of his uncorrected Kelim, so too the Creator comes out of exile by revealing Himself to that person to the same extent. But insofar as a person remains in exile in certain desires, or even partially within some of them, to that same extent the Creator remains concealed from him.

The degrees of the Creator’s concealment or revelation with respect to us are called the worlds (Olamot, from the word “Alama,” concealment.) The Creator is revealed only in accordance with one’s corrected desires. This determines where on the spiritual ladder a person stands in relation to the Creator.

Altogether a person possesses 620 desires. In other words, there are 620 acts of correction that separate him from the Creator, 620 corrections that he must perform in order to correct his desires, fill them, and thereby attain adhesion with the Creator. Accordingly, a person comes out of exile and—by having acquired the desire to attain the land of Israel (Eretz Israel), as it is written—enters it, and dwells there, that is, in the place where the Creator always dwells.

In the land of Israel live the people called “Yehudim” (Jews), who are in unity (Yichud) with the Creator, a people whose desires are directed solely toward the Creator. Outside that land dwell the “nations of the world” whose desires are scattered and dispersed among every kind of craving and passion for various pleasures.

In other words, a person’s 620 desires that are directed toward himself are called the “nations of the world.” To the extent that he corrects them into desires to bestow upon the Creator, each one of them is transformed from a gentile (Goy) into a Yehudi, that is, it becomes a Ger (a convert to Judaism). In this way, each corrected desire rises to the degree of the Creator.
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From the Daily Kabbalah Lesson 7/20/26, Rabash, “The Creator and Israel Went into Exile”

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Question from Facebook: I have always been certain that I live in Israel, and specifically in Jerusalem. But from what you say, it turns out that this is not really the case. From the Kabbalistic point of view, what are Jerusalem and Israel?

Answer: The Kabbalistic perspective is concerned not with geography or history, but with the development of egoism as a fundamental part of nature. Kabbalah speaks not about the physical planet Earth, where people, animals, and everything else exist, but about desire, the primary force of nature, and about how this desire is governed by the higher force of nature, the Creator.

There are two forces: the force called the Creator (the force of bestowal) and the force called the creation (the force of reception). The Creator, the upper force, governs the lower force. That is the entire picture. Therefore, all of history is the development of the lower force, the desire to enjoy, under the influence of the higher force, the Creator, whose desire is to delight His creation.

Question: So when you speak of Jerusalem and Israel, are you referring to desires?

Answer: Of course. Desire at the inanimate level is called “the earth.” Within it is Jerusalem, or the so-called Holy Mountain upon which stands the Temple, and so on. All of these represent desires, and they all exist within a person.

This is where people encounter difficulty; they do not immediately understand what is being discussed. All of this exists within a person, because there is nothing outside of us. We perceive everything only within ourselves even though it seems to us as if it is unfolding externally.

Question: What is the desire called “Israel,” and what is the desire called “Jerusalem”?

Answer: Israel is the desire directed toward the revelation of the Creator. The word “Isra-El” means straight to the Creator. Jerusalem represents an even more specific aspiration toward the Creator, beyond the general desire.

That is why there is the Land of Israel, called “Eretz Yisrael.” “Eretz” means desire (Ratzon). “Yisrael” means directed toward the Creator. Within the desire called the Land of Israel is Jerusalem, which is a more inward desire for the Creator. Within that is the Temple Mount (Har HaBayit), then the Holy Temple (Beit HaMikdash), and so on.

Question: So my desires become increasingly refined and focused until they reach their highest point. What is at the very top? What is that ultimate desire?

Answer: At the very top is the point in the heart, the most hidden and innermost of my desires, that must attain complete contact with the Creator. This is the direction to which I aim it.

Contact with the Creator means that the Creator fills all of my desires that are directed toward Him through this point.

Therefore, our work is to correct our desires so that they are all directed toward Him. Ultimately, He fills them with Himself. In this way, throughout all of my desires, only one higher force is revealed, the force called the Creator.
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From KabTV’s “News with Dr. Michael Laitman,” 3/11/23

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Question: Why is the connection of religious people with the Creator imperfect?

Answer: Baal HaSulam writes at the end of Introduction to The Book of Zohar that the people of Israel do not belong to this world, and the Germans once felt this. Jews are not a nationality, not a people, but something irrational.

In the Torah, it is said that the Creator wanted to give the Torah to the other nations, but they did not want to accept it. Then He gave the Torah to the people of Israel, scattered us throughout the world, and sent us into four exiles so that we would intermix with other nations.

In exile, we fell to the level of the “nations of the world.” Now, we must correct ourselves so that the Galgalta Eynaim (GE) are corrected, and only then can we elevate the AHP to GE.

Baal HaSulam says that the entire nation of Israel is guilty of not fulfilling its mission in the world, of not realizing itself as a spiritual guide. But there are those who are more guilty and those who are less guilty.

And it is those who study only the outer part of the Torah, neglecting the inner part, who cause the greatest harm to the entire nation of Israel and to the world as a whole.
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From the Daily Kabbalah Lesson 6/23/26, Rabash, “What Is the Importance of the Groom, that His Iniquities Are Forgiven?”

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Whatever a person does during the day in relation to the people around him through his body and human desire, simply as a person living in this world, has nothing to do with the Torah. It does not relate to spiritual advancement or to the Creator.

Ten thousand years ago, there were also people in our world who knew nothing about the Torah or Commandments. They had lives, a wife, children, a home, and food. Does this relate to spirituality or not? Similarly, our ordinary life, which is not related to Kabbalah, does not belong to spirituality. This is an animal-like existence in this world.

We cannot say that it is completely disconnected from the spiritual world, as everything here is a branch. However, we are talking about the desire to receive on the still, vegetative, animate, and human levels of this world, which gradually progresses toward the final correction at its own pace, in accordance with the general pace of reality.

Then, the general desire to receive of all people reached a state in which parts of the soul began to descend from above. A light began to descend, revealing the desire to receive, clothed in all people.

When light descends from above, a point in the heart appears. This point entered someone named Avram (after which he was given the name Abraham), who marked the beginning of the group. He was the first to reveal the Creator and initiate a chain of disciples. Had it not occurred, all of humanity would have continued living without spiritual revelation, according to the general clock of the universe and reality.

From Abraham onward, a person gains the freedom to choose. As the light descends upon a person, he has the opportunity to take further action on his own. However, this can only be done in connection with other souls.

Therefore, I need someone else by my side. It is not enough to have someone in America or Australia; after all, there were Native Americans at the time of Abraham. I have no connection with them; I need someone near me, a friend from whom I can gain insight and acquire something.

Free choice consists of receiving additional Hisaron (lack or desire) from an equal, both in the time of Abraham and in our time. The Creator told Abraham: “I will make your descendants as numerous as the stars in the sky,” that is, I gave you the conditions for free choice. Therefore, a close group was required so that one, while receiving perception from another, could acquire that person’s desire.

It does not work for one Kabbalist to be here and another someplace else, a group was required, a group that came to be called the Jews (Yehudim). They were ordinary Iraqis and Persians who began to be called Jews Yehudim and Ivrim (Hebrews from the root “Avru,” meaning those who transitioned to the desire of the Creator). We must distinguish between the soul that clothes itself in a person that requires correction, and the body.
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From the Daily Kabbalah Lesson 7/2/26, Rabash, “What Does It Mean that the Torah Was Given Out of the Darkness in the Work?”

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We are completely deaf to the lessons of history. This is because a person does not learn from past states unless they connect them to the Creator.

Eighty years ago, European Jewry went through the Holocaust.

Look at the state Germany reached; it was the strongest, most developed, and most progressive nation of its time! Why? Because it had surpassed the other nations in its development and on a subconscious level felt that the Jews were the cause of all the world’s suffering.

This is how the general law of reality operates, and they perceived reality in accordance with that law. Now the entire world is rising to a stage of development similar to the one Germany reached at that time. On a subconscious level, the whole world feels what the Germans of prewar Germany felt. The heads of state of France, the United Kingdom, and others no longer conceal, they openly express their hostility toward Israel.

Baal HaSulam writes that all the nations of the world perceive Israel as a foreign body that has no right to exist, that there is no place for it in reality. This is a very natural feeling. After all, Galgalta ve Eynaim (GE) is within AHP in order to correct it. If the people of Israel do not fulfill their mission, then there is no need for them.

We must descend one level, then we will see the cause and discover the solution to the problem. But if you remain on the surface level of reality, you see no solution at all because you do not even know the source of the situation. I have cited a global example, but we must approach every situation in exactly the same way.

This is what is required of us in every situation: descend a little lower and penetrate a little deeper into it, but only a little. And in that “little,” we must reveal the Creator who sends us all these states. As soon as you find the Creator within a given state, you must immediately turn to Him, instantly establish contact with Him, and then you complete the correction of that particular state, which becomes another completed stage on your path.

But if you delve into that state more deeply than necessary, you simply take on unnecessary work, and waste your strength. All you need is the connection between the state you are experiencing, and the cause of that state—the Creator.
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From the Daily Kabbalah Lesson 6/23/26, Rabash, “What Is the Importance of the Groom, that His Iniquities Are Forgiven?”

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Question: When a person sees that they are capable of handling a situation on their own, without outside help, does it mean they have not examined that situation deeply enough?

Answer: If a person thinks that they can cope with a situation by themselves, it means they have not examined it deeply enough. In other words, they have not penetrated to its deeper level.

Take, for example, the situation in our country. We all witness that we are under the threat of destruction. People have become desperate; they do not see a way out of the current situation, and no one has a miracle solution to this problem. People do not know how to go on living. Some are thinking of leaving the country, yet they do not even know where they could go. We can feel how desperate people have become as they consider moving to a more peaceful place.

But if we examine this situation more deeply, we will see a completely different picture. We must understand that, as a nation without spiritual aspiration, we have no right to this land. We are not connected to it and do not belong to it. Our place is in exile, outside the Land of Israel.

We were brought here for spiritual elevation so that we would acquire the spiritual qualities of the root of this land—Eretz Israel (“Eretz” means desire, and “Israel” comes from Yashar-El, meaning straight to the Creator). Thus, Eretz Israel means the desire directed toward the Creator.

If we are unable to acquire these spiritual qualities, then our place is not here. This land simply casts us off and rejects us like a foreign body.

Who has created this situation for us and why? Perhaps we should look for another comfortable place to live? Maybe Uganda, Madagascar, or, if nothing else, Birobidzhan. But the Creator says: “No! Your place is here, on this land, but only on the condition that you become Israel—one who aspires to the Creator. Otherwise, very difficult states will be awaiting you, even worse than those experienced by the nations of the world.”

Galgalta ve Eynaim (the bestowing Kelim) must fulfill their role with respect to all of AHP (the receiving Kelim). We are not carrying out the role entrusted to us, and therefore, AHP dominates us. But if, in examining this situation, we penetrate a little deeper, we will see the true causes—what is really happening and what can be done.

We will see that there is simply nowhere to run. There is only one absolute solution: spiritual elevation. This is the difference between a superficial understanding of reality and the understanding of its underlying causes. And this situation will not change until we look into the level from which the true cause becomes visible. Only then will the situation begin to change for the better.
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From the Daily Kabbalah Lesson 6/23/26, Rabash, “What Is the Importance of the Groom, that His Iniquities Are Forgiven?”

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Question: What does the external part of the Torah mean?

Answer: The external Torah does not address correcting the intention to receive for oneself into the intention for the sake of bestowal. In other words, a person performs external actions while neglecting internal ones; they do not work on their desires. Their actions are purely external.

Unlike Kabbalah, all world religions invariably include certain external actions, such as rituals. I say unlike because we have complete correspondence between external actions and holiness (spiritual actions). Each external commandment corresponds to a specific spiritual action and has a spiritual root.

Yet, external actions alone do not bring any correction to this world. Therefore, Baal HaSulam writes that if we added internal correction of our desires to our external actions, as it is written: “I created the evil inclination and the Torah as a spice,” and used the Torah for its intended purpose of correcting our egoistic nature, we would transform from mere Jews into the people of Israel.

Currently, we are not yet a people. The nation of Israel (Yashar El—straight to the Creator) is a group of people connected to the Creator. By becoming the nation of Israel, we would receive the place intended for us and belonging to us according to our spiritual root.

The spiritual forces currently descending upon this land do not align with our spiritual state. Today, we are worse than all other nations in terms of our behavior. This means that our place is not in the land of Israel, but among them. They are oppressing us, and we deserve it. This is why we feel so bad on this earth.

Today, this geographical location does not correspond to our spiritual level. We are not corrected to correspond to this place and have no choice but to correct ourselves. There is no other way. In other words, we cannot exist—not as a nation nor can we organize ourselves as a nation in this or any other place—unless we correct ourselves.

The concept of GE (Kelim of bestowal) can only exist in a corrected state, for the sake of giving. AHP can function in any state: corrected or not. Uncorrected GE is impossible; it simply does not exist in reality.
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From the Daily Kabbalah Lesson 6/23/26, Rabash, “What Is the Importance of the Groom, that His Iniquities Are Forgiven?”

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Question: How can I protect myself from a sense of hopelessness when I think that everything comes from above and nothing depends on me?

Answer: No, if I think that everything comes from above, such an approach will not solve my problems or free me from my work.

All states are sent to us by the Creator; I must relate to this as a cause. But afterward, the Creator requires me to work both internally and externally. Just as I relate to my inner enemies and those who hate me, so too should be my attitude toward them in the external world.

The external must correspond completely to the internal. If you were to deal with the enemies within your soul, you would immediately see changes in the external world.

Gradually, people discover that there is no external solution to this problem. If you are unable to descend to a lower degree, to dig deeper, and see the true cause, then only crazy ideas come to your head and nothing more. There is no solution.

A person who does not descend to the level where the causes are revealed simply burns through life; he remains an animal. And no matter how much suffering he experiences, he will not achieve anything. He will live or be killed, but he truly lives only when he begins to connect all his states with the Creator, but only in a purposeful way. This is what all our work consists of.

Through these states, we gradually come to understand the necessity of revealing the divine. This is already a lower degree, when you do not want the Creator to reveal Himself as the one who brings evil, and then you establish connection with Him. A demand develops to perceive the Creator as a good cause rather than an evil one, and not because you feel bad. You simply do not want to relate to the upper force in such a way.
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From the Daily Kabbalah Lesson 6/23/26, Rabash, “What Is the Importance of the Groom, that His Iniquities Are Forgiven?”

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Question: It is written at the end of the Introduction to The Book of Zohar that all the troubles in the world come from those who are obligated to engage in the inner part of the Torah but instead engage in its external part. How should we relate to this?

Answer: First of all, look at yourself and see that you, too, are engaging with the external part. There is still an inner part that you have not yet attained and with which you are not yet engaged.

What benefit will I gain from looking at others and blaming them? Am I pointing a finger at someone from the Ministry of Education to the ultra-Orthodox or religious-Zionist educational systems? What will that achieve?

I can accuse anyone I want, but what good will it do? How can I act in a practical way, according to my abilities, as a part of the order, the pyramid that Baal HaSulam speaks about, so that the system functions correctly? Will blaming someone else correct either them or me? All it will give me is pride and contempt.

We have received direction from above, we have, unlike those who do not know where they are. I cannot say anything bad about them; they are like infants. But about myself I can say that if I understand something, then I am obligated to act in accordance with it one hundred percent, as much as I possibly can.
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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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