Michael Laitman, On Quora: “What is the basis of anti-Semitism?“

The basis of anti-Semitism is the Jewish people having yet to realize their true identity and role in humanity: that by uniting above their differences, they become a conduit for unity to spread throughout the world.

The Jewish people received their name from attaining a state of spiritual unity (the Hebrew word for “Jew” [Yehudi] comes from the word for “united” [yihudi] [Yaarot Devash, Part 2, Drush no. 2]). They share no biological connection as Jews, since they are a people that came from all parts of ancient Babylon, gathered into Abraham’s tent, and became united when they, using Abraham’s method of unification, set their sights on attaining the spiritual state of unity, purified from any self-centered motives.

Why is this non-biological, spiritual form of unity so important today?

It is because precisely today, the human ego has grown to overblown proportions, and humanity experiences increasing social division and other problems on personal, social and global scales, stemming from increasing disengagement among people.

Moreover, the increasing social diversity and mingling of cultures, economies and technologies into a globally-intertwined blend demands a method that can glue together the thickening tangle by making sense of it.

As people suffer more from increasing social division, they instinctively feel that the Jews are to blame for their problems. That is because, since the Jewish people had once achieved a unified state “as one man with one heart,” the nations of the world have a gut feeling that the Jews are holding back something positive from them. And both the nations of the world and the Jews are unconscious as to what that positive thing actually is: a harmoniously unified society, the key to everyone’s happiness.

The more the nations of the world feel their lives fill up with problems, the more they will unconsciously blame the Jews, pointing out any dirt on Jews that they can get their hands on—or fabricate—without knowing that there is a deeper hatred within them preceding its many corporeal manifestations. As social division and its byproducts of anxiety, stress, xenophobia and extremism increase, and as the suffering in the world rises, the Jews will be circled out more and more, and we can expect an intensification of attacks and threats on Jews.

Kabbalist Yehuda Ashlag (Baal HaSulam) describes this phenomenon at length in his article, “Introduction to The Book of Zohar”:

In such a generation, all the destructors among the nations of the world raise their heads and wish primarily to destroy and to kill the children of Israel, as it is written (Yevamot 63), “No calamity comes to the world but for Israel.” This means, as it is written in the above corrections, that they cause poverty, ruin, robbery, killing, and destruction in the whole world.

Today, the nations of the world unconsciously sense that the Jewish people, or Israel, are failing to implement and exemplify a unity worthy of replication in human society. The natural reaction is for them to apply pressure on the Jews, which boosts anti-Semitism. On the other hand, as soon as Jews unite, it will also bring about the unity of humanity and they will feel a wealth of goodness and well-being streaming from the Jewish people.

Therefore, combating anti-Semitism at its basis means implementing a single comprehensive solution: the education and promotion of unity above division. Such education needs to focus on uniting the Jewish people under the law, “love your neighbor as yourself,” which made them the people of Israel to begin with, in order for them to become a conduit for unity to spread worldwide, i.e., to become “a light unto the nations.”

Based on the writers meeting on July 7, 2019 with Kabbalist Dr. Michael Laitman. Written/edited by students of Kabbalist Dr. Michael Laitman.

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Michael Laitman, On Quora: “Is there anything wrong with living for your own pleasure too much?“

We live within laws of nature, which develop us according to a certain plan in order to reach a destination where we will harmoniously connect with each other and discover the positive force of love, giving and connection that dwells in nature.

Toward that happy ending, nature created us in an opposite quality to its own—as egoists, while nature and its laws operate altruistically—in order for us to develop a realization of our egoistic nature as flawed, and come to want an inversion to a new altruistic nature, which accords with nature’s laws.

We thus have a period in our development when we grow through our egoistic desires, enjoying materialistically for our own personal pleasure, and another period when we start feeling increasing emptiness in our constant pursuit for self-benefit. The latter feeling characterizes our current era.

Today, we experience our egoistic desires reaching a threshold where they can no longer be satisfied like they used to. We developed through desires for food, sex, family, money, honor, control and knowledge, and today we feel increasingly short-lived fulfillments at these levels. As a result, we bear witness to rising depression, loneliness, stress, anxiety, drug abuse and suicide, i.e., all kinds of phenomena that stem from our desires feeling emptier, that we cannot be meaningfully satisfied by the smorgasbord of available pleasures.

We are thus at a crossroad between our outdated egoistic mode of enjoying ourselves, the need to grow out of our egoistic attitude to life and to acquire a new altruistic mode of relating to each other, which is congruent with nature’s laws.

At this crossroad, we still find many people who cling onto an approach of “I have my job. I don’t steal. I pay my taxes. I’m a good citizen. And yes, I enjoy life. I travel overseas with my family, I visit Disneyland, go to all kinds of restaurants, and so on. What’s bad about that?”

We see, however, that it is still insufficient. Moreover, there is a mind, plan and laws of nature that operate beyond our egoistic minds’ reach, and according to that higher plan, we need to grow up, to learn how it works, and how we can apply its laws to our own attitudes and connections.

Our egoism, however, rejects the higher plan and laws. In this respect, we are like small children who reach a certain age where they have to leave behind their pacifier or various toys, and they want to hold onto them at any cost, crying and crying if they are taken away.

Therefore, we do not want to recognize and understand these new laws. Why? It is because in our egoistic modus operandi, we fail to see how we can enjoy life according to an altruistic paradigm, i.e., where we switch our primary attitude of self-benefit to benefiting others.

There is no problem with enjoying the many pleasures of life, like eating well, making money, traveling and going to good restaurants, and so on and so forth. It is just that while we immerse ourselves in those corporeal pleasures, we are not advancing in accordance with the higher plan that was prepared for us, i.e., to the true meaning and purpose of our lives. We fail to develop our emotion and intellect to a whole other level that nature’s laws lay out: the sensation of an eternal and perfect reality where pleasure flows abundantly, unbounded by the constraints of our narrow egoistic perceptions, and where we all experience completely harmony and bliss.

There is thus nothing wrong with enjoying the many pleasures of life. But we need to acknowledge the existence of a plan that is higher than us, and that we are in a certain stage of development where we will have to grow out of our current narrow egoistic worldviews and start feeling a new eternal and perfect reality with the positive altruistic force of nature enlivening our connections.

Based on the video “Is There Anything Wrong with Living for Your Own Pleasure Too Much?” with Kabbalist Dr. Michael Laitman. Written/edited by students of Kabbalist Dr. Michael Laitman.
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Michael Laitman, On Quora: “What’s your opinion of the controversy over proposed judicial reforms in Israel?“

They have ignited significant unrest in Israeli society.

Israelis from all walks of life are either denouncing or supporting the reform. Its critics argue that it will destroy Israel’s democracy and make it vulnerable to the whims of politicians. Its proponents claim that it will restore equilibrium to Israeli democracy, which they believe was disrupted by the Supreme Court’s overreaching powers, such as the ability to revoke laws or appoint new judges.

The current protests against these reforms have escalated so much that prominent figures in Israeli society have been discussing the possibility of a civil war. Some have gone so far as to explicitly call for the murder of Prime Minister Netanyahu, Deputy Prime Minister and Minister of Justice Yariv Levin, and the entire cabinet, to reinstate democracy.

Throughout our history, we have been known as a stubborn people, holding strong opinions and believing that only our perspectives hold value. There have been instances when we took this belief to the extreme, from deeming those who disagreed with us as unworthy of living to engaging in brutal civil wars. And it appears as if we are on a similar trajectory today.

Democracy does not benefit such people. Democracy is for people who trust that general policy decisions are made through voting. If more people favor one policy over another, the parties supporting that popular policy will arise victorious in the elections. This grants them no right to mistreat the minority, but it empowers them and imposes an obligation to put the policy for which they were elected into practice.

If we view democracy as valid solely when the views we support are in power, then we are not truly democratic but rather disguised tyrants.

It pains me to witness Israel’s current state of affairs. While the rest of the world is advancing and learning, we find ourselves entangled in power struggles that will bring our nation to its knees.

Taking into account our violent history marked by internal conflicts, then it might be preferable for us to disperse and to dissolve the nation. I do not know what the upper force has in store for us, but if the choice is between dissolution and civil war, I would opt for the former.

Yet there is a third alternative.

Our people have always been stubborn, haughty, and strong-minded. If we were to disband now and regroup later, we would still face each other in disagreements, much like we do today. We possess this deeply-ingrained characteristic because our ancestors had such traits. Since they were that way, they understood that their only chance for success was to set aside their egos and unite, especially with their dissenters. That is, they faced a clear-cut choice: unite or die. Today, we find ourselves approaching that critical juncture once more.

In the past, when our ancestors chose unity, we not only became a nation but also served as a model for the world. We demonstrated that despite our mutual aversion, uniting above hatred would create an unbreakable bond capable of overcoming any obstacle. The strength of such a united nation was insurmountable.

For the time being, however, I see hostilities flaring and no one ready to even have a dialog, let alone unite. However, as long as we have yet to trigger violence, there remains hope that we will come to our senses before we sink the ship we are sailing on.

Based on the article “The Judicial War May Devolve into a Civil War” by Kabbalist Dr. Michael Laitman. Written/edited by students of Kabbalist Dr. Michael Laitman.

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Michael Laitman, On Quora: “Is it wrong to want to be rich?“

A lot of people think about money in a derogatory way, for instance, as the root of all evil.

Others think of money simply as a means: that we work, earn and can then pay for what we need and want. The latter seems quite clear and logical: by earning, we are not a burden on society, we do not take charity, and we can then enjoy our lives.

In Hebrew, the word for money is “Kesef,” which comes from the word for “covering” (“Kisui”), i.e., money lets us cover our needs with our labor. In other words, we exert with our minds and our feelings, and such labor covers our needs.

Money is not bad and should not be thought of in a derogatory manner. There is no problem with money in and of itself. On the contrary, we can be proud of it.

The problem is when we chase money not as a means, but as an end, when we make of it a certain idol, a God, bowing before it and wanting only to make more and more money.

When we pursue money in such a way, viewing it as an unlimited source of fulfillment that we constantly strive to draw ourselves toward more and more, we then reach states where it no longer benefits us.

On one hand, nature has certain laws that aim to harmoniously connect us, developing us to a state where we will each prioritize the benefit of others over self-benefit. On the other hand, when we focus on excessively chasing money, we then act contrarily to the direction in which nature wishes us to develop.

We then make a God out of money. We idolize it, and by doing so, we greatly limit ourselves. It seems as if money buys us freedom because then we can travel wherever we want, eat whatever we want at any restaurant we want, and we can have any car and house that we want, and so on, but by doing so, we fail to see how we actually rob ourselves.

How do we rob ourselves when we focus solely on making more and more money?

It is that we make God out of money, and not out of ourselves. On the contrary, we need to make God out of ourselves, and not out of money.

What this means is that we will start developing truly godly and divine qualities, i.e., qualities of love, bestowal and connection. We will then relate to the world as our own, and manage its development in a positive direction, as if we each contain humanity within ourselves, that everyone is in our kingdom, and each one of us are its kings. We then come to see others as our own people, our kingdom’s citizens, which grants us the ability to bring them to the best possible state simply through our positive attitude to them, where we seek to make their lives the best they can possibly be.

Based on the video “Is it Wrong to Want to Be Rich?” with Kabbalist Dr. Michael Laitman. Written/edited by students of Kabbalist Dr. Michael Laitman.
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Michael Laitman, On Quora: “Does nature respond to human actions?“

Think of billions of cars driving with the Mobileye device, which alerts us if we come too close to another object.

The system of nature we are in functions similarly: it alerts us when we do certain actions and gives us feedback on them. So according to our participation in nature, we receive its responses.

How does this mechanism work? It works due to nature having laws.

The laws of nature operate on everyone and everything in order to develop us to the most perfect, harmonious and balanced state.

The most perfect and harmonious state is when all parts of nature enter into a harmonious connection, in balance with nature’s laws.

We receive a positive response from nature whenever our actions correspond to the state of harmonious connection that nature wishes us to reach. Likewise, we receive a negative response whenever our actions oppose the state of harmonious connection that nature wishes us to reach.

Since we are presently far from learning and influencing each other to reach harmonious human connection, then we accumulate more and more problems in our lives. The increasing problems we experience are feedback from nature that tries to tell us that we are aiming ourselves incorrectly, that in order to experience a positive response from nature, we need to direct ourselves at a harmonious and balanced connection among each other.

The sooner we apply ourselves to learning and influencing each other to positively connect, the sooner we will see our lives shift from ones of increasing suffering and emptiness to a life of more and more happiness, harmony and peace, due to our increasing congruence with nature’s laws.

Based on the video “Does Nature Respond to Human Actions?” with Kabbalist Dr. Michael Laitman. Written/edited by students of Kabbalist Dr. Michael Laitman.
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Michael Laitman, On Quora: “Why does it feel so good to buy things?“

It feels good to buy things because it fills our ego.

We are made of egoistic desires to enjoy through acquiring, buying and receiving, and when we bring desirable things closer to ourselves in such ways, our egos enjoy for short periods of time.

The fulfillment is short lived because our ego is interchangeable. It behaves like a taxi meter. The wheel keeps turning, and our satisfaction diminishes with every passing second.

And what happens after the enjoyment fades away? We then need to work again in order to buy again. Our entire lives then look like an endless cycle of working and buying, working and buying, ad nausaem, and we never remain satisfied.

We cannot stop this process because our ego constantly grows. We always move away from a prior state where we had felt some fulfillment, enter into a feeling of emptiness and lack, and this lack forces us to seek fulfillment once again.

Moreover, since our ego constantly grows, then the pace of this process constantly accelerates. The time shortens between one purchase, i.e., a moment of pleasure, and the next such moment. Every successive pleasurable moment is half of the previous moment.

For instance, if we needed to travel on vacation for a week once a year, we now need to travel for a month in the summer, and then a month in the winter, and we continually need to find new and different ways to satisfy ourselves due to our constantly growing ego never letting us be completely satisfied.

Why do our lives operate in such a way? Why does our ego constantly grow, making us feel empty after every fulfillment?

It is because our ego grows in order to make us want the greatest fulfillment and force that we could possibly ever feel.

If we do not reach the final complete form of fulfillment, we leave our ego empty, and its vision remains fixed on the complete and continuous form of fulfillment beyond the smaller pleasures that enter it time and again. Therefore, it is as Kabbalist Yehuda Ashlag (Baal HaSulam) writes:

Since all their possessions are for themselves alone, and ‘he who has a single portion wants a double portion,’ one finally dies with only ‘half one’s desire in one’s hand.’ In the end they suffer from both sides; from the increase of pain due to the multiplicity of movement, and from the regret at not having the possessions they need to fill their empty half. – Kabbalist Yehuda Ashlag, The Study of the Ten Sefirot, Part 1, “Inner Reflection.”

Therefore, our life story is that we chase pleasures more and more, buying more and more, and the enjoyment we receive from this chase becomes lesser and lesser. Moreover, the intervals between each pleasure become shorter.

We can see an example of this loop in the rise of drug legitimization: that the usual pleasures people could once fulfill themselves with no longer satisfy them, and the ego demands ever more pleasure in shorter intervals.

We thus see that we are in a process of constantly-diminishing pleasures and a constantly-increasing feeling of emptiness, and it is in order for us to eventually reach a final state of despair—a state where we will want to bury our ego and shift to an entirely new and different form of fulfillment: not of receiving—but giving—pleasure.

This transformation from enjoying through receiving to enjoying through giving can be thought of similarly to how we become parents. As parents, we shift to a mode of enjoying from giving to our children.

It is a purely psychological inversion, a new mode of sensing pleasure. Instead of receiving pleasure into ourselves and experiencing that pleasure disappear, leaving us empty, we rather feel pleasure in a new attitude, where the more we give to the world, the more pleasure we feel. Moreover, we can feel the latter form of pleasure continuously, without it fading away.

Based on the video “Why Does it Feel So Good to Buy Things?” with Kabbalist Dr. Michael Laitman. Written/edited by students of Kabbalist Dr. Michael Laitman.
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Michael Laitman, On Quora: “Where has the world come to?“

There is a higher force in nature that controls the reality we live in, and no matter what efforts we make, we can do nothing outside of this force’s plan and control.

We should thus try to understand the destination to which this force advances us, what it wants from us, and that everything we have done, do and will do is its outcome.

We hope that one day we will attain true knowledge and awareness of where we are, what existence and environment we are in, and the forces that operate on us.

We are tiny particles of creation who think that we understand something about it. Also, when we understand something, we use that understanding solely for self-benefit.

What can we thus say about our participation, efforts and the goal we try to place before ourselves? Until now, it was all for the worse.

The more we have developed science, technology, medicine, art and culture to improve our lives, the more we find ourselves immersed in increasing problems on all scales, with abounding depression, anxiety, stress, drug abuse, suicides, social division, unemployment, poverty, crime, nuclear anxiety and natural disasters, to name a few.

Everything that we have created to benefit ourselves, from our self-centered mind and feelings, has ended up in the creation of a terrible world, which continues sinking into more and more problems from one crisis to the next.

We are fast approaching the realization that our myriad efforts to make a better world are futile, and it is in order to show us that we are operating on faulty self-aimed desires that base our every thought and action.

Until we undergo an upgraded learning process to discover the nature of our desires, our world, the laws of nature, and how we can harmonize ourselves with those laws, we will continue bearing witness to a deteriorating world.

Based on the video “Where Has the World Come To?” with Kabbalist Dr. Michael Laitman. Written/edited by students of Kabbalist Dr. Michael Laitman.
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Michael Laitman, On Quora: “What is the main existential threat to Israel?“

The people of Israel can exist if they unite or at least have an inclination to unite, i.e., that they have a certain plan of how to realize their unity in the future. If there is no motion at all toward unity, then the people of Israel are simply not the people of Israel.

Where do the people of Israel come from?

The people of Israel come from the 70 nations of the world that once lived in ancient Babylon around 3,500 years ago. At that time, Abraham the Patriarch taught anyone who wished to unite and be part of a unique group that would come to feel how to live in mutual support and brotherly love, i.e., to reach “love your neighbor as yourself.” Various people from these 70 nations heeded Abraham’s call, came to learn from him, and he guided them to unite.

From the point of their unification, Abraham gave them the name “the people of Israel,” with “Israel” coming from the words “Yashar Kel” (“straight to the Creator”). That is, this group became united by a common aim at the upper force of love, bestowal and connection that exists in reality, which Kabbalists call “the Creator.”

There are two forces in nature: the force of unification and the force of separation. There is no good or bad, but only these two forces. Those who wished to associate themselves with the force of unification received the name “the people of Israel.” They were people who came to Abraham from various Babylonian nations, and Abraham made a new nation out of them. It is not a people or a nation in the biological sense of the term. Everybody is different by nature, but they became unified according to the law of “love your neighbor as yourself.”

In the roots of the people of Israel, there is unity among different people that makes everyone equal and creates this unique society.

Today, we can see the vast extent of variety among the people who make up that nation. Each person is a world in and of themselves, but while each one is their own world, there is a mutual disregard of one another.

The State of Israel is also unique in that, unlike other countries, it cannot exist if there is no unification among its inhabitants. However, as divided as the people of Israel currently are, they still prosper. Why? It is because we have been given a certain kind of extension. We can exist in order to reach unification because we nonetheless emerged from the diaspora. There is a gathering of exiles in Israel and we have to build something common in order to witness what it means to do something together, and to be together.

Nature’s higher plan organizes us together in one place so that we start understanding the meaning of our togetherness, i.e., so we come to know that we cannot get along harmoniously here without a method of unification that merges us together in a positive fashion, and which can then sustain our nation. Otherwise, we will continue enduring an increasingly divisive and bitter path into the future.

That is why we need Kabbalists: to explain and teach the method of unification, which has the power to unite the people of Israel and evoke the positive force of connection that dwells in nature into human relations.

Based on the video “Is Israel’s Division an Existential Threat?” with Kabbalist Dr. Michael Laitman. Written/edited by students of Kabbalist Dr. Michael Laitman.
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Michael Laitman, On Quora: “What’s the best feeling in the world 🌍?“

There is no better feeling than the discovery of all people in the world as parts of our soul, with the positive force of nature dwelling between us.

When we reach such a sensation, we feel in our mutual connection that we include the whole world and all of nature within us, that it is all for us.

Based on the video “What Is the Best Feeling in the World?” with Kabbalist Dr. Michael Laitman. Written/edited by students of Kabbalist Dr. Michael Laitman.

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Michael Laitman, On Quora: “What is the meaning of the Tefilat HaDerech (Traveler’s Prayer or Wayfarer’s Prayer)?“

The meaning of the Tefilat HaDerech (Traveler’s Prayer or Wayfarer’s Prayer) is that we leave the place where we think we live, to another place and path.

We do not know how long we will be on the road and when we will reach our destination. Maybe we think it will take just a couple of minutes, and then we find ourselves on a path that takes several years, which could start seeming endless.

Where the prayer writes, “lead us in peace,” it means that we should bring no harm to anyone in our path forward in life, i.e., in what comes from us outwardly to others.

Likewise, “direct our steps in peace” means to let there be peace for ourselves and for everyone we encounter on our path forward.

“And cause us to reach our destination in life, joy and peace” means that ultimately, everything we do on our path should be good for everyone.

The direct literal translation of “Tefilat HaDerech” is “prayer of the path.” What is the path? It is absolutely everything, and it is endless: the prayer of our direction and our existence, i.e., how our lives should be.

“Save us from every enemy and ambush, from robbers and wild beasts on the trip, and from all kinds of punishments that rage and come to the world” means that we should observe our movements from one inner state to another. It does not discuss geographical locations. Rather, it emphasizes our peaceful progress so that we avoid problematic encounters with anyone and so that we safely reach our destination: a “place” where we connect with others with ever-greater bonds of kindness.

The path is thus the direction to more and more connection with others and nature. Why else would we wish to leave our abodes? It is so that we exit to a greater connection time and again.

The robbers are then those obstacles sent to us on the path, which help us further connect with each other in order to reach our true and final destination in life, the purpose of our lives.

We never make a prayer in order to have a smoother path, but we wish for the path to bring us to our destination, to more and more closeness among each other and with the single good and benevolent force in reality, which Kabbalists call “the Creator.” Since coming to closeness with each other and the Creator depends on us adjusting our attitude to be good and benevolent outwardly to them, then we come to discover that they are one and the same.

Then the prayer continues: “May You confer blessing upon the work of our hands and grant me grace, kindness, and mercy in Your eyes and in the eyes of all who see us.” It refers to us treating the world and everything that comes our way as best as we possibly can, i.e., trying to justify everything and staying connected to the idea that everything stems from the single good and benevolent force, the Creator. By doing so, we ourselves become benevolent conduits of goodness. This is the meaning of “May You confer blessing upon the work of our hands.”

There can only be a blessing if we strive for greater closeness. Without an effort to reach more closeness with each other and the Creator, then we would not be able to ask for such a connection, and we would accordingly receive no blessing.

The prayer then ends: “And bestow upon us abundant kindness and hearken to the voice of our prayer, for You hear the prayers of all. Blessed are You G‑d, who hearkens to prayer.” That is, the prayer ends in us thanking the Creator for hearing the prayer.

However, does the Creator really hear this prayer?

It is important to understand that the Creator is the single force of reality that acts within us, and so everything we think and say, we say practically with His desire. In general, He does it all Himself. In other words, the Creator Himself places the prayer into our mouths as He is the single force that exists in everything.

It is important to understand that this prayer is not simply a prayer for travelers who leave onto the road from one geographic location to another, but it is a prayer for the path of life. Everything that is implied in the Torah, in prayers, is all a means for our exit into life, and “life” in its fullest meaning is the eternal and perfect life that we attain when we learn to apply the same attitude of the Creator—goodness and benevolence—from ourselves outwardly.

In order for such a prayer to truly be heard, it is insufficient to simply say it with our mouths. We rather need to pronounce it in our hearts. When the prayer comes from our heart, then it is of utmost importance, and it influences the Creator.

Here is the prayer, Tefilat HaDerech:

May it be Your will, G‑d, our G‑d and the G‑d of our fathers, that You should lead us in peace and direct our steps in peace, and guide us in peace, and support us in peace, and cause us to reach our destination in life, joy, and peace. Save us from every enemy and ambush, from robbers and wild beasts on the trip, and from all kinds of punishments that rage and come to the world. May You confer blessing upon the work of our hands and grant me grace, kindness, and mercy in Your eyes and in the eyes of all who see us, and bestow upon us abundant kindness and hearken to the voice of our prayer, for You hear the prayers of all. Blessed are You G‑d, who hearkens to prayer.

Based on KabTV’s “News with Dr. Michael Laitman” with Kabbalist Dr. Michael Laitman and Semion Vinokur on May 22, 2023. Written/edited by students of Kabbalist Dr. Michael Laitman
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