Michael Laitman on the Times of Israel: “Want to Express Your Divisive Attitude? Shut Your Mouth!”

IDF soldiers launched a “Shut Your Mouth!” campaign in Hebrew through which they aimed to leverage social influence in order to communicate the message to their fellow Israelis that if unity is lacking in their speech, then it is better to shut their mouths.

This campaign comes at a time when the soldiers seek as much support and strength as possible, and divisive discourse that had been thriving in Israel leading up to the tragic events of October 7, 2023, has proven itself to both weaken Israeli society, and boost the confidence of the terrorists who wish to attack Israel.

It is indeed commendable to create an atmosphere of disrespect for divisive discourse and appreciation of a unified one. Therefore, if this social pressure gains traction, it can help make anyone—including politicians and media figures—think twice before propagating divisive words, and help promote a more unifying discourse.

Through the campaign, the IDF’s soldiers served to raise the awareness that reckless tongues from their fellow Israelis and Jews harms them, that they feel how divisive attitudes among the nation negatively influences their solidarity even on the frontlines.

The wisdom of Kabbalah supports such sentiment. Verbal malice knows no bounds. Once spoken, cutting words roam freely, causing a breakdown of relations that destructively influences society.

The book Orchot Tzadikim underscores the power of speech, stating that speech can cause more harm than a sword.

“A man can do more harm with his tongue than he can with a sword. For a man can stand here and yet betray his companion, who is a long distance from him, and cause his death (by his word), while the sword can only slay someone who is near it. Therefore, man was created with two eyes, two ears, two nostrils and one mouth to say to him that he ought to speak less. Silence is fitting for the wise, and thus all the more so for fools.” – Orchot Tzadikim, 21:7.

Also, the Talmud recounts a time during the First Temple when division between the Kingdom of Israel and the Kingdom of Judah led leaders to “eat and drink with each other, and stab each other with verbal barbs” (Yoma, 9b). Enemies took advantage of this weakness, which resulted in the Temple’s ruin on both physical and spiritual scales.

Emphasizing the need for the people of Israel to summon the strength to come together in the face of myriad divisive drives, Kabbalist Yehuda Ashlag (Baal HaSulam) wrote in his paper, The Nation: “The enormous effort that the rugged road ahead requires of us mandates unity that is as solid and as hard as steel, from all parts of the nation, without exception.” I strongly recommend that the future campaigns we organize will take on this unifying direction.
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Michael Laitman on the Times of Israel: “What Are the Rules of Love?”

“Love your neighbor as yourself,” Rabbi Akiva said this is a great rule of the Torah.
We must understand that a “great rule of the Torah” is the fundamental law of nature that encompasses the whole universe. If we prepare ourselves sufficiently, then we come to see that life itself exists solely due to this law of love for others as for ourselves.

Any kind of connection is possible only by means of a special power, which allows and even requires the unification of various, even opposite parts, whether they be particles, fields, or elements of living cells or people. This external force, the base law of nature that is a law of love and connection, influences all of nature’s parts, obliging them to connect, and accordingly, the parts gradually draw closer together, developing more and more complex systems on the still, vegetative, animate, human and then the spiritual nature.

The force of love and connection that brings about life on those levels is the rule of the Torah, “Love your neighbor as yourself.” “Torah” refers to the system that exists between nature itself and its creations, us people, and its law is that of love for others as for ourselves.

“Others” are those who are diametrically opposite, just as we are opposite to the nature’s form of love and bestowal. Its law of love operates throughout the system it created, obligating us to establish connections among each other because life can only exist through mutual connection at any of nature’s levels.

This law of love that fuels interconnection and interdependence throughout the still, vegetative and animate levels of nature comes about without human participation, i.e., by evolutionary processes on those levels. Here, nature’s law determines and dictates everything in life, and we people find ourselves under its so-called “evolutionary steamroller,” i.e., evolution itself drives us to connect more and more without asking our opinion on the matter.

Therefore, beyond the still, vegetative and animate levels of nature, at the human level, if we start adopting and accepting upon ourselves the realization of nature’s law, then we come to discover that this rule of “love your neighbor as yourself” is life’s law. Nothing would exist without the connection between us and nature.

Through such a discovery, we start gaining awareness of this supreme law on our own accord, although in the beginning we find that an attitude of loving others as ourselves completely eludes us, as others appear to be foreign to us, even completely opposite.

Nevertheless, we need to realize nature’s law of love and connection in our human connections. It is necessary first to study it and to see how it acts throughout nature. From the Big Bang until our current time, it might seem as if we develop through a process of disconnection and disagreement, but in fact there is a constant process of development to higher and higher states of connection, and such evolution continues, compelling matter to realize the fundamental law of nature on its own accord.
At the latter juncture, we humans will identify with the force and law of nature in our connections to each other, coming to realize the law of “love your neighbor as yourself” among each other and with nature.
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Michael Laitman on the Times of Israel: “The Non-Televised War That Will Determine the Fate of the World”

Parallel to the wars unfolding in the world today is a non-televised and inaudible conflict taking place inside the person.

We can understand this inner war when we understand the internal definitions of “the nations of the world” and “Israel” according to the wisdom of Kabbalah: the nations of the world as desires to receive for self-benefit, and Israel as the opposite desire to bestow, which seeks a higher power of giving above our inborn receptive desires.

Among this interplay of inner qualities, The Book of Zohar depicts certain nations that were offered the teaching to discover the oneness of the force of giving and love called “the Creator,” namely the children of Esau and Ishmael, and that they did not want to accept it, and thus the Creator turned to Israel with this very teaching. That teaching was the Torah, which itself comes from the word for “teaching” (“Hora’ah”).

When the Creator wanted to give the Torah to Israel, He went and invited the children of Esau, and they did not accept it, as it is written, ‘The Lord came from Sinai, and dawned on them from Seir,’ meaning that they did not want to receive it. He went to the children of Ishmael, and they did not want to receive it, as it is written, ‘appeared from Mount Paran.’ Since they did not want, He returned to Israel. […] From this it shone for Israel and added to them much light and love. Likewise, He appeared and shone to Israel from Mount Paran, from what the dwellers of Paran said, that they did not want to receive, from this, extra love and illumination were added to Israel.” – The Zohar, Balak, 138, 140 from Kabbalist Baruch Shalom HaLevi Ashlag (Rabash), “What Is, ‘The Children of Esau and Ishmael Did Not Want to Receive the Torah,’ in the Work?

Esau and Ishmael are the closest inner qualities to Israel compared to all other qualities, and they emerge specifically in order to purify Israel, i.e., to provide Israel with feelings and discernments of what it lacks in order to become a pure desire to bestow directly to the very force of giving and love that is the Creator (“Israel” from the words “Yashar-El” [“straight to the Creator”]).

The uniqueness of the receptive qualities of Esau and Ishmael is in their demands upon Israel, the bestowing quality. These desires to receive want the abundance that comes from attaining the desire to bestow, but without the attainment of the pure desire to bestow in and of itself. Therefore, the desires to receive that wish to receive what only the desire to bestow can acquire, and to gain all of that for themselves, awakens immense hatred in those desires called Esau and Ishmael, up to a point where they wish to eradicate Israel.

What is the solution to this situation of growing hatred on behalf of the desires to receive up to a point of total elimination of the desire to bestow? The solution rests solely in the desire to bestow, i.e., in the quality of Israel, that through its correction up to a point where it is a pure desire to bestow, as its name suggests—that it is aimed directly at the source force of love and bestowal—then its contact with the force of love and bestowal will let that force spread to all other desires. Moreover, this expansion of the force of love and bestowal upon all the desires to receive will completely satisfy them, as they will then feel a new profound quality of love and wholeness fill their empty places of hatred and division that they previous possessed.

Therefore, if those of us who have a tiny point of a desire to bestow—Israel—learn how to rise above the attraction to the desires to receive, we then grant these desires that are closest to Israel—Esau and Ishmael—the ability to bestow to the force of love and bestowal according to their own will. Their newfound ability to connect with life’s source will then completely satisfy them, and their hatred and wish to eradicate Israel will disappear.

We should thus prioritize our ever-increasing connection to each other and to the force of love and bestowal over everything else. If we relate to the war in this internal manner, as a war to establish the independence and the rule of the desire to bestow over all other desires, then we will reach a state where we will gather all of nature’s forces to us in order to aim them at life’s source, i.e., to align them with the Creator, the very laws of nature that operate in a manner of love and bestowal.

Our own success in this war will then become an ability that all people will acquire. Everyone will then discover a new source of fulfillment, satisfaction and happiness enter their lives with their ability to direct themselves in a manner of love and bestowal above the myriad desires to receive that surface on a moment-by-moment basis.
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Michael Laitman on the Times of Israel: “Rabbi Shimon bar Yochai Exits the Cave, Dawning Our Era”

We live in such times today where the more we develop without cultivating unifying relations among each other, then the more a repugnant stench of division and hatred darkens our lives. Today, more than ever before, we need to nurture genuine love above our divisive drives, the kind of love that the Torah depicts and that Rabbi Shimon bar Yochai expounded on in the cave with his nine friends.

For 13 years, Rabbi Shimon and his son Rabbi Elazar dwelt in a cave in Peki’in. Later, eight more wise disciples joined them, and collectively, they wrote The Book of Zohar—a commentary encompassing the Torah, the Prophets and the Scriptures.

Upon delving into The Zohar‘s intricate interpretations by that ten, we can recognize the high level of the Torah’s encryption. The simplistic historical narrative with numerous plots and human characters, both good and bad, is by no means the sole way to comprehend it.

In the introduction of The Book of Zohar, written while Rabbi Shimon and Rabbi Elazar were secluded in the cave, there exists a distinct article named “Rabbi Shimon’s Exit from the Cave.” This piece beautifully illustrates how physical history intertwines with spiritual teachings.

Historically set around 2,000 years ago during Roman rule in Israel, the story narrates Rabbi Shimon and his son Elazar evading the Romans, seeking refuge in a Galilean cave. Despite the cave’s ruin by an ancient earthquake, the story remains untouched by time:

Rabbi Pinhas was regularly before Rabbi Rehumai, by the shore of the Sea of Galilee. A great and elderly man was Rabbi Rehumai, and his eyes grew weak. He said to Rabbi Pinhas, ‘Indeed, I heard that Yochai, our friend, has a gem, a good stone, a son. I looked in the light of that gem, and it is as the illumination of the sun from its sheath, illuminating the entire world.’” – Zohar for All, “Rabbi Shimon’s Exit from the Cave.

This peculiar story portrays the Kabbalistic sage Rabbi Shimon bar Yochai’s son, a young boy revealing himself as a luminous wonder and a true Torah disciple. At a deeper level, it shows that unveiling the inner essence of The Book of Zohar requires a connection between generations, between “fathers” and “sons.”

Further along, the article describes Rabbi Pinhas attempting to contact the missing Rabbi Shimon, resorting to nature’s elements for communication. He reaches out not through chirping birds but via spiritual means, connecting with Rabbi Shimon through a degree known as “Chai” (Heb. “animate”), foreseeing his emergence from the cave and the placement of The Book of Zohar heralding the Messiah’s era.

When the ten friends finished composing The Zohar and exited the cave, Rabbi Shimon ordered its burial until the generation capable of ending spiritual darkness, destruction and exile—initiated and continuing since his days—would arise. In this awaited generation, there would be people who would grow an awareness of the evil of the egoistic human nature, which divides people from one another and from the source force of nature that the sages of The Zohar had revealed. Such people would go on to seek a higher form of unity among themselves and with nature’s force of love, bestowal and connection—as The Zohar anticipated.

Now that The Zohar has been revealed on a mass scale, Kabbalist Yehuda Ashlag (Baal HaSulam) crafted a commentary named the “Sulam” (“Ladder“). This Sulam commentary of The Zohar is crucial for ascending to the lofty treasure that it unlocks. Its discovery and arrangement indicate the era of the Messiah, i.e., the era when the upper force of love and bestowal emerges to “pull” (“Messiah” from the Hebrew word for “pulling” [“Moshech”]) us out of our egoistic and divisive relations in an ever-flourishing ascent to absolute love, as it is described in the Torah and The Zohar:

There is love, brotherhood, and truth in the Torah. Abraham loved Isaac; Isaac loved Abraham; and they were embraced. And they were both gripped Jacob with love and brotherhood and were giving their spirits in one another. The friends should be like them and not blemish them, for if love is lacking in them they will blemish their value above, that is, Abraham, Isaac, and Jacob.” – Zohar for All, Ki Tissa [When You Take], Item 54.
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Michael Laitman on the Times of Israel: “What Are Your Happy New Year Wishes for 2024?”

I wish for humanity to come closer to realizing the root cause of the deep mess it is in, and to seek a way out. Indeed, the more we feel responsible and accountable for what happens this year, the closer we will come to a harmonious and peaceful world.

What is the root cause of our troubles? It is our egoistic human nature that has grown so much today that excessive desires for benefiting ourselves at the expense of others and nature are wreaking havoc.

I thus hope that the wisdom of connection will reach more and more people so that humanity will come to feel that by adjusting our attitudes to each other—prioritizing positive connection and the benefit of others over our divisive drives that emerge from our inclination to benefit ourselves at others’ expense—we will find a way out of our destructive nature.

Every person who expands their minds and hearts to embrace a positive, kind and caring connection to each other above the quagmire of greed, the thirst for power, and the cutthroat will for recognition over others, can become a source of light and blessings in the world.

The more this unifying consciousness spreads atop the ever-growing divisive drives that surface from one moment to the next, the more we will balance ourselves with nature’s laws of interconnection and interdependence. This alignment with nature will then serve to draw the positive forces of connection dwelling in nature into our connections. That is how we can make a significant breakthrough into a world free from wars and malevolent influences.

We would thus be wise to learn from those who have applied the wisdom of connection to themselves, to cultivate positive human connection above our egoistic nature, and to direct ourselves at our more unified state where we click into harmony with each other and with nature.

I thus wish the happiest new year that everyone could possibly experience, that we will fuel each other with an ever-blossoming vision of the most perfect kinds of relations that could manifest, and by doing so, draw nature’s more unified states that await us already into our lives at this time.
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Michael Laitman on the Times of Israel: “Has the Exile of the People of Israel Ended or Was It Just a Dream?”

Physically, we inhabit the land of Israel, having returned after two millennia, yet spiritually, there lingers a sense of absence. Exile, a state where the presence of the upper force of love and bestowal eludes us, leaves us without complete security or a clear path; it obscures both our path and our destination.

In his article, “What Is, ‘When Israel Are in Exile, the Shechina Is with Them,’ in the Work?” Kabbalist Baruch Ashlag (Rabash) begins with an excerpt from the Megillah illustrating the Creator’s deep love for Israel, akin to a king with an only son who errs before him. Despite past transgressions, the king, rather than banishing the son, chooses to go into exile alongside him, a testament to unwavering companionship:

Come and see how fond is the Creator of Israel; wherever they exile, the Shechina [Divinity] is with them, as was said, ‘And the Lord your God returned from your captivity.’ It did not say, ‘will return,’ but rather ‘returned,’ showing that the Creator returns with them from the exiles.’

Feeling the void left by the upper force among us paradoxically forms our connection with that force. It is written that the Creator—the upper force of love and bestowal—descends into exile with us. When we sense the absence of this force, it means that it is already present, i.e., it makes us aware of its nonexistence in our current state. It actually never truly departs or alters its stance toward us, but we ourselves fluctuate—drifting further away or drawing nearer.

Exile befalls us when we let our self-centered nature run our lives, i.e., when we adopt a culture of cutthroat competition, respecting wealth and materialistic status, and also dividing ourselves into factions and holding disdain for one another. Such qualities stand in stark contrast to those of the upper force—love and bestowal—and they ultimately operate in order to lead us to a feeling of being exiled from a harmonious state with attitudes of love and bestowal in the midst of our relations, and to draw closer together in order to reach such a state.

Those who feel their lives in this exile can first find solace in that they have diagnosed their state correctly, while simultaneously feeling the pain of drifting apart. These mixed emotions possess the potential to drive the many diverse parts of our nation to unite, and to establish through our unity a connection with the Creator. They grant us the strength to care for our people as nurturing parents, cultivating ties that bind us, enabling our collective emergence from exile.
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Michael Laitman on the Times of Israel: “The Allegory of the Four Candles: Peace, Faith, Love and Hope”

Four candles flicker softly in a room. The first whispers, “I bring peace, people don’t know how to protect me,” and it goes out. The second declares, “I am faith, people don’t need me,” and extinguishes. The third laments, “I embody love, people don’t appreciate me,” before vanishing.

Suddenly, a small child enters, frightened by the growing darkness, and begins to cry. The fourth candle speaks, “Do not weep. I am hope. As long as I shine, you can relight the other candles through me.”

As long as hope persists, life endures. It guides our path toward growth. Hope compels people to traverse vast oceans, seek new lands and make new discoveries. It embodies the essence of dreams and fuels the spirit.

But how does one sustain hope amid the absence of peace, faith and love? When all seems lost, we surrender to life, to nature, or to a higher power, placing complete faith in them. Each candle fades to enable a crucial moment—just before complete darkness—to grasp the thread that links us to our source, i.e., that which connects us to the source of our lives, the force of love, bestowal and connection. We can then continue our journey together with that force.

Hope serves as the tether between humanity in the physical realm and the higher spiritual world. It remains eternally lit, symbolizing the everlasting connection. So, if hope momentarily fades, it is a sign that we need to realign ourselves: to acknowledge the harmony, happiness and peace ahead when we connect to our lives’ source force of love and bestowal, and this should give us the strength to move forward.
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Michael Laitman on the Times of Israel: “The Emergence of the Spiritual Land of Israel in the Heart”

In recent months, Israel has been a land filled with expressions of both brotherly love and selfish struggles, playing host to a constant conflict between goodwill and animosity.

According to the wisdom of Kabbalah, “land” (Heb. “Eretz”) means “desire” (Heb. “Ratzon”), which is also referred to as man’s heart. In this desire—heart—resides the people of Israel and the nations of the world. These desires, however, like neighbors, struggle to coexist peacefully: either the nations dominate or the people of Israel prevail in the heart.

Initially, the heart was like a wilderness, controlled solely by self-serving desires, which consumed everything within their grasp. Kabbalah defines the self-serving desires as “the nations of the world.”

As humanity evolved, a small desire emerged called “Israel,” which stems from the words “straight to God” (Heb. “Yashar El”). Kabbalah usually refers to God as “the Creator,” and defines it as the quality of love and bestowal that creates and sustains the universe, including us humans. In other words, we initially develop as the nations of the world, i.e., in self-serving desires that make us prioritize personal benefit over benefiting others and nature, and the desire called “Israel,” which means a desire to benefit others and nature, emerges in us at a later evolutionary stage.

Conflict erupted when the desire called “Israel” emerged among the desires called “the nations of the world.” We started fighting with ourselves in order to overcome the heart, to relinquish control from the selfish will and let the higher power of love and bestowal guide us and reshape our heart.

This inner battle persists until efforts to overpower selfishness tip the scales, granting victory to the upper Divine will, letting love and bestowal rule over the heart. With this triumph, the heart becomes “the Land of Israel,” as it then gains the intention to be aimed “Yashar El” (“straight to God”).

The means to achieve this devotion to the Divine will is in the people who share the initial desire to reach a state of mutual love and bestowal among all people, and who are willing to support and encourage each other to combat their self-serving nature. Through the amplification of such an influence, these people come to reach a state of “love your neighbor as yourself” as they let the quality of love and bestowal guide their hearts at every front. When they reach this state of utmost harmony, the entire Land of Israel within will emerge in its purity and sanctity, dedicated completely to the upper force of love and bestowal—to God.
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Michael Laitman on the Times of Israel: “Returning to Our Roots”

Returning to our roots invokes a profound sentiment, which resonates deeply, stirring an inexplicable longing within.

The wisdom of Kabbalah possesses a principle known as the “law of root and branch.” It asserts that each spiritual root holds a physical counterpart in our world. For instance, Jerusalem (Heb. “Yerushalayim”) stems from a spiritual force rooted in complete awe/fear (Heb. “Ira’a Shlema”), which is a fear for not fulfilling the Divine will. It is a call for us to embrace brotherly love, wholeness, peace and the perfection of our nation, radiating unity to all peoples.

The hidden connection between this root and its branches draws people who are attuned to the higher ideal of Jerusalem toward the mountainous city itself. Upon reaching its ancient walls, a distinct fervor envelops them, influenced not just by the idea but also by the very ground they stand upon.

This union between root and branch was once palpable during the days of the Temple, when Israel diligently pursued unity, attracting the world to learn from the wisdom of connection that the people of Israel upheld. Unity, however, fell short when internal strife consumed them, severing the harmony between Jerusalem’s essence and its inhabitants, leading to their expulsion from this sacred ground.

Even now, although we have returned to Israel, the bond between Israel’s root, its capital Jerusalem, and its physical manifestation, is frail and faded. Our failure to prioritize unity in our return from exile has led to escalating division and animosity, jeopardizing our existence in this land.אפ

We should indeed revere the Land of Israel as an extension of a sanctified root, treating it with the utmost respect, and we do so by cultivating love and connection among each other.

Our attachment to Israel’s root and Jerusalem’s heart determines our belonging to this land. Failure to align ourselves accordingly will likely subject us to another exile, as Kabbalist Baruch Shalom HaLevi Ashlag (the Rabash) penned,

“Exile comes only when one does not cautiously keep the value of the land, and the land is not appreciated as it should be. As a result, the land throws that person out, as it is written, ‘And the land shall vomit out.’ […] May the Creator grant us understanding the great merit of the land of Israel, and to know how to appreciate it so it will not vomit us out.” – Rabash, “Letter 57.”
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Michael Laitman on the Times of Israel: “Why did God destroy the Tower of Babel?”

The Babylonians wanted to be together, to build and live as one commune, with mutual respect and love for one another. As it is written in the story of the Tower of Babel: “And they said, “Come, let us build ourselves a city and a tower with its top in the heavens, and let us make ourselves a name, lest we be scattered upon the face of the entire earth” (Genesis 11:4).

The Creator, however, wanted their connection to be according to His conditions and not theirs. This is why He mixed the languages, leading the Babylonians to quarrel, which led to the tower’s destruction.

In the spiritual sense, the Tower of Babel is an egoistic elevation of corporeal life, where we wish to live according to “love your neighbor,” but based on egoism. That is the main mistake, the idea of not needing the Creator’s help for the mutual construction of a well-connected society, that people think they can achieve and sustain unity on their own. In principle, the construction of the Tower of Babel was by and large at the heart of communism and various revolutions, the idea of “peace to huts, war to palaces,” that the populace would manage on its own.

The construction of the Tower of Babel is a state of the highest possible egoistic construction, beyond even a person’s loftiest goals in material life for the heights of wealth, honor or power, because it aims at a goal that we wish to remain with us forever, whereas it is clear to a person that the other goals are transient and bound to perish in this corporeal life.

Precisely the idea of building a tower “up to the heavens” is the key problem, i.e., the thought that we can construct our own connection without making contact with the Creator. What is it that the Creator does not like in such a setup?

“And the Lord said, ‘Lo! [they are] one people, and they all have one language, and this is what they have commenced to do. Come, let us descend and confuse their language so that one will not understand the language of his companion.’ […] And the Lord scattered them from there upon the face of the entire earth, and they ceased building the city.” – Genesis 11:6-8

The Creator does not let the Babylonians reach a common egoistic outcome. In order to truly unite and enjoy our connection, we need to insert the Creator into the picture, that we unite in order to fulfill His will, not our own. Therefore, in order to build a tower that will not collapse, we need to build connections to each other of mutual love and bestowal, but these connections should be for the sake of the Creator.

What does “for the Creator” mean? “For the Creator” does not mean for the sake of some kind of God “up there somewhere” so high up that He is invisible. “For the Creator” rather means a connection between us that we elevate above ourselves, i.e., “love your neighbor as yourself,” where above such a connection, we raise the ideal of the Creator who created this perfectly-connected state above our egoism. If we build a tower not for ourselves, but for the sake of the other—for the benefit of others in order to benefit the Creator—then such a tower will last forever.

Why, then, if humanity underwent the experience of a failed egoistic construction, have we continually tried building new and different egoistic towers throughout history? It is because we as a humanity have needed it. Whether they have been towers, pyramids or mausoleums, we build these constructions out of our inner egoistic necessity to build a place for our egoism—and we are still building such towers.

We will stop building these constructions when we will reveal the Creator in our connections. The revelation of the Creator will completely cover our dreams, plans and future. In other words, when we reveal the Creator, we will understand that our efforts to build egoistic towers were all in vain.

With all the wars, suffering and bloodshed in the name of the myriad egoistic towers we have tried to build throughout history, it might seem as if the Creator is very cruel for not revealing Himself sooner, but this is an incorrect view. We need to understand that the Creator becomes revealed under specific conditions, that we need to match His form of total love and bestowal in our connections with His form of love and bestowal. We have never organized ourselves in such a manner. Yet it stands that if we resemble the Creator’s qualities of love, bestowal and connection, i.e., if we are like Him, then we will attain His revelation.
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