At present, the point in the heart within the more developed nations reveals a sense of emptiness to them, the inability to fulfill their lives through the five senses. In their despair and confusion, they turn to drugs and other escapes, seeking only to flee from reality.

We will see how Europe gradually descends into a state where even development itself comes to a halt, because there will no longer be any stimulus, any desire driving it forward. The same will become evident among Americans who speak so passionately about progress, work, and money. Gradually, we will see an entire society that no longer wishes to do anything, and this, too, is part of the process of development.

Why, then, do they not come to Kabbalah? Because their time has not yet arrived. For now, they are only beginning to discover the futility of seeking fulfillment within this world. The signs are everywhere: culture is no longer important, literature is no longer important, and even progress itself no longer seems important.

Were it not for the fear of physical survival, the world would long ago have ceased to develop altogether. Such is the path of both the individual and humanity as a whole. A person begins to feel that he cannot fulfill himself. He has no strength and no desire to do anything. He does not know what he is working for. He is confused, unable to find a direction, unable to understand what is worth striving for or searching for. He abandons everything and, naturally, loses all desire to work.

Gradually, this process will encompass the entire world until humanity discovers the pointlessness of all its development. Are we truly happier today than those who once lived in caves? In what way? Because we have a hundred television channels? Who even watches them? A person will come to feel, in every aspect of life, that nothing truly fulfills him.

All of this takes place before the point in the heart is revealed in an open and tangible form. Yet even these states are beneficial; they are stages of advancement. They are very distinct stages. Just look at how humanity has progressed over the past hundred years in its understanding of the reality it lives in.
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From the Daily Kabbalah Lesson 6/1/26, Rabash, “These Are the Generations of Noah”

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Comment: We talked about the idea of striving to work for the sake of bestowal, and to focus on this only in relation to the group.

My Response: I am not saying that you should strive to work for the sake of bestowal outside the group. No, you should do this within the framework of the group. However, the structure of your soul encompasses a much broader spectrum. You must not forget that the mission entrusted to you is not merely to “bestow to the group,” but to lead to universal correction.

It is not a matter of working for the sake of bestowal for all humanity, you have nothing to give them! Nevertheless, you must realize that you bear responsibility for what is happening to humanity and to your people.

You are looking for something to ask for, something to think about. Read the end of the “Introduction to The Book of Zohar,” and you will see that all troubles stem from you, and then you will have something to ask for. I hear that you do not know what request to turn to the Creator with! If things are so good for you, look at what is happening outside.

By yourself, you may be righteous and be in a state of Hafetz Hesed (desiring nothing for yourself), but know that you bear guilt for any misfortune that happens in the world! It is your fault because you received the key to solving problems, and other people do not know anything about it, they did not receive anything like that.

Therefore instead of thinking that you are righteous, and that you are entitled to a reward, you can come to a truer realization: that you are wicked, and that you deserve the same suffering that all humanity experiences. For in the end, since you have received this knowledge, the responsibility rests upon you. As Baal HaSulam writes that we cannot save ourselves from judgment.”
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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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In the wisdom of Kabbalah, we speak about two types of nature: the nature of the Creator and the nature of the created being. We cannot change our nature, but through the intention to bestow, we can make it similar to the Creator’s nature.

In the Creator, there is no separation between action and intention. There is only action with the intention for the sake of bestowal. Yet, if there were nothing opposite to it, it would be impossible even to say that it is for the sake of bestowal. It is simply an action directed toward the created being without any intention of receiving something in return.

We cannot truly imagine such a state. However, if the created being uses its desire to receive in order to become similar to the Creator—to resemble Him in action, or more precisely, in the final result of the action—then within the created being there will be both action and intention.

Initially, no intention was created in the created being. It possesses only the action of receiving, of enjoying, which is called an animate action. The still, vegetative, and animate levels of nature perform this action without any awareness of intention.

The speaking level (the human being) begins to feel the foreignness of this action. Therefore, envy, lust, and honor develop within him, along with all the other forms of development of the desire to receive.

Most importantly, he develops a sensation of the giver. To the extent that a person feels the giver, intention develops within him. If we did not feel the giver, our intention would simply be to enjoy ourselves, like everyone else in this world. There would only be the desire to enjoy, nothing more.

We call this receiving for the sake of receiving. But in truth, it is not even a genuine intention to receive. Rather, it belongs to the realm of the Klipot, forces that know what bestowal is, yet still desire only to receive.

An intention to bestow or an intention to receive can exist only when there is a sensation of the giver, a sensation of the host. Then it becomes clear to a person what he truly wants: to receive or to bestow. Only then does he have the possibility of using his desire to receive in one way or the other.
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From the Daily Kabbalah Lesson 6/6/26, Rabash, “Why Is the Torah Called “Middle Line” in the Work? – 1”

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Question: Is it really possible to just go from hatred to love? One moment you hate, clearly hate, and suddenly after some time passes, say next year, we shift to love. Can that happen, or is it fantasy?

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

Comment: That is very strange. You said that since we are in opposite states, we can do it.

My Response: Yes, because we see where we end up, where all our efforts and achievements vanish, everything slips through our fingers, and we cannot achieve anything. We are like blind, foolish puppies. That is how we live. It is terrible! I have no words for it!

But if we ask nature to change us, we will experience a transformation of forces, feelings, and qualities beyond anything we could expect. Because the Creator is love.
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From KabTV’s “News with Dr. Michael Laitman,” 4/28/26

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Question: What is the difference between faith and attainment?

Answer: The difference between faith and attainment is that faith is the light of Hassadim (Mercy) and attainment is the light of Hochma (Wisdom). We do not attain through faith.

We can only attain the Creator, the light. Don’t lose sight of these two things: light and Kli. You might not advance far this way, but you will certainly form a correct conception and avoid confusion.

What are you attaining? To the extent that you are like Him, you see your corrected qualities and call this the Creator. You will never feel more than your corrected properties; according to this, you will form an image of the Creator. As it is said, “Yud-hey-vav-hey” (HaVaYaH), filled with light, is called “The name of the Creator.”

Who is the Creator? This is my soul, Yud-hey-vav-hey, filled with the upper light due to its corrections. The lights, along with the corrected Kelim, which give me the whole set of sensations I call the Creator, are me.

In other words, your soul is the Creator, because in the corrected state, you merge: “He and His Name are One,” “Israel, the Torah, the Creator are One.”
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From the Daily Kabbalah Lesson 6/9/26, Rabash, “Man Is Rewarded with Righteousness and Peace through the Torah”

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Question: How do I find out what nature has in store for me and where it is leading me?

Answer: Nature is leading you to realize the possibilities you have to change the future, and reach it. This depends on each person’s participation in that future.

Question: What possibilities do I have? I don’t think I have any special ones. But tell me, what are they?

Answer: You do!

Question: What?

Answer: Of course, I do not have such a site where you would go in, pay, and get a guarantee.

Question: Yes, but in principle, what must I do?

Answer: You need to want to find out about your influence on your future. You must build it, create it. It is what you make of it. They tell you the laws of nature, and from them, as from some construction set, you must assemble your future.

Question: What is the main law of nature?

Answer: The main law of nature is the correspondence of a person with the law of nature. I am not over complicating things. The law of nature is the law of universal bestowal and love, universal unification, universal mutual complementation until the ideal picture of the system of the world is revealed before us.

Question: Is it only toward this that I as a person must go?

Answer: Yes. And nothing more.

Question: That is, I should not struggle with anything?

Answer: Struggle only with the aim of fulfilling this law.

Question: With whom does this struggle take place?

Answer: The struggle is with oneself, of course. Only that. So do not blame the mirror. This is how we must work, and then what we make is what we will receive.

Question: That is, if everyone directs himself toward himself—everyone, but toward himself, not toward another—then will we turn this picture of the future upside down?

Answer: As much as we wish. As much as we want, so much we will do.
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From KabTV’s “News with Dr. Michael Laitman,” 4/23/26

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The Book of Zohar and The Study of the Ten Sefirot (TES) are two truly monumental sources of spiritual power. The Book of Zohar with the Sulam (“Ladder”) commentary, and TES, which is a commentary on all the writings of the ARI, are two foundational works.

It should be said that these are not merely books, but sources that present the spiritual system itself. Therefore, when I study them, I draw the light from there and its influence upon myself.

Question: But you study them as a Kabbalist who has already attained spiritual perception?

Answer: Not necessarily. It does not matter.

Even people who understand nothing of what they are reading, by reading these sources, studying the inner system in which they exist, draw upon themselves an illumination of the light that brings them closer to spiritual degrees.

To what extent must they pass through these degrees and understand them? To the extent of their soul’s capacity, until they attain the world of infinity and take their place there, the place from which they descended to the level of our world.
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From KabTV’s “I Got A Call. Properties of our generation” 9/30/10

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Question: What does it mean to choose the best environment when a person is already in spiritual attainment?

Answer: The environment is not the people around you but rather an abstract expression of your friends’ attitude toward the Creator. The environment does not sit at a table like you do; it is not in any particular place.

It is the sum of your intentions, aspirations, inclinations, expectations, all your efforts toward the goal. It is in your interest for these to be as broad and strong as possible, so that you have the strongest possible connection with these intentions.

It is a spiritual force both now and when you are already beyond the Machsom. It is just that now it is relatively hidden from you. You imagine it in some form, and every time you have different doubts and new definitions arise; sometimes you know what a group is and how you are connected to it and at other times you do not. After the Machsom, it takes on a more distinct, conscious, and clear form. Yet the work remains the same.

Therefore, even now, we must imagine as accurately as possible the sense of the environment. It is not one, two, three, twenty, fifty, or a hundred friends I study with, whose names are so-and-so, who look like this or that.

The environment is what stands behind all these people, a kind of spiritual force: an aspiration, a desire for the Creator, and persistence with which friends hold on with their teeth so as not to waste a single moment in their movement toward the goal. If they also want to unite these forces to benefit everyone; this is called a group.

It is about the spirit: that each person supports the other, and that we all drink directly from this common source of the spirit. Otherwise, there may be a billion of us, like the Chinese, but… The main thing is the spirit within the group. This is what we must care about, and evaluate everyone according to their contribution specifically to this.
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From the Daily Kabbalah Lesson 5/22/26, Rabash, Letter 59, 1962

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Question: How does the environment provide a person with an aspiration toward the goal, toward the quality of bestowal?

Answer: The environment provides a person with such deficiencies (Hisronot) without any words because that is exactly what it is engaged in. A person is connected to the environment, and if it is the right one, he is bound to receive a sense of concern from it, a feeling that he has lost the most important thing.

After all, the disappearance of the light does not yet bring him a Hisaron. He must feel that he has lost equivalence of form with the environment.

If the Creator disappears, if the light disappears, then with respect to the group a person should feel a Hisaron. The group serves as a substitute for the Creator in order to compensate for His concealment.

Choosing the best environment means that a person must constantly care that his group has the strongest, most correct, and most consistent direction toward the goal, and also that he himself maintains the greatest possible connection with the group.

Then one can be certain that even if the light departs from him—and the light must disappear in order to reveal a new Hisaron, a new Reshimo, the reverse side of a new degree—his support, the group, will immediately help him become aware of his state.
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From the Daily Kabbalah Lesson 5/22/26, Rabash, Letter 59

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In our work, the definition of “necessity” is constantly changing because a person must discern their attitude toward the Creator in each of the soul’s desires.

Theoretically, we can say that our soul consists of 620 desires (organs); in each of them, I must determine that the most important thing for me is to fill each desire with the Creator, His presence, His sensation. Therefore, for every desire, I feel a new obstacle in different situations and circumstances.

We still do not know how to determine which property of mine or which part of my soul these problems and questions have arisen from. Everyone experiences it in their own way.

There are common obstacles for everyone and individual ones for each person. However, this is why the obstacles are constantly changing, transforming, and even returning.
[357011]
From the Daily Kabbalah Lesson 5/20/26, Rabash, “The Difference between Charity and Gift”

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