The most important thing for a person is to correct oneself along the path of life. Anyone who points out your shortcomings is doing a tremendous amount of work on your behalf.

In order to discover these shortcomings (let alone correct them, but at least simply to discover them) you will run into a vast number of serious obstacles, bang your head against the wall, and get yourself into all sorts of troubles.

People suddenly end up in prison, come out years later, start over again, and so on. But someone who can truly point out your shortcomings and you are able to feel them, understand them, become aware of them, saves you an enormous amount of suffering.

Comment: We consider such a person an enemy: he pointed out my flaws, he humiliated me.

My Response: Humiliation is a different matter. I can recognize my shortcomings and at the same time be grateful that he is showing them to me. But the one who says nothing or even praises me, perhaps he praises me maliciously so that I would not pay attention to my own correction.

Question: No wonder you always say that the one who criticizes you is closer to you than the one who praises you?

Answer: Yes. Of course.

Question: Do you truly feel that way?

Answer: Yes, I do.

Question: Do you actually listen when someone suddenly tells you something critical?

Answer: I very much would like to.
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From KabTV’s “News with Dr. Michael Laitman,” 4/28/26

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Question: Why is our work called work in Lo Lishma if the goal of this work is the Creator?

Answer: A person who is in Lo Lishma, whether they want to or not, works for themselves. This means that both their work, their goal, and their effort is all only for themselves. When they attain Lishma, both their work and their goal change, and no longer the goal, but the work itself becomes the reward for them. Then everything changes.

I have exerted various efforts in order to bestow upon myself as well as upon you because I see benefit in it. Even if that benefit is of the highest order, so what? After all, I do all this because I feel it, me, myself. All this is connected with my “I.”

If, as a result of these efforts, correction comes from above, then everything within me changes. Bestowal for the sake of my own fulfillment disappears completely. What remains are “bestowal for the sake of bestowal” and “reception for the sake of bestowal,” and that is what I do.

Now the effort itself gives me satisfaction; I want to have the opportunity to exert it; I want this work, rather than having some other goal apart from the exertion of effort.

Question: What does a person who works for themselves in Lo Lishma think about? What must they reach?

Answer: A person working in Lo Lishma has many possibilities. There are many degrees within the state of Lo Lishma. We studied what it means “to mock,” and what it means “to hate.” There are different degrees here: working solely for oneself, working only so that another will not receive, and so on.
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From the Daily Kabbalah Lesson 5/2/26, Rabash, “What Are Banners in the Work?”

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Question: Do you feel absolutely all the stages that your students go through?

Answer: How could it be otherwise? When a child does something, does an adult not understand exactly what he is doing? Of course, I feel and understand it all. Everything below me on the earthly level is absolutely clear to me, except for the animalistic psychology, which can be concealed. And in the spiritual world, all the degrees, are mine.

Comment: When a child asks for something, let’s say, a toy car or a little airplane, he has some prerequisites for it, meaning certain internal things have already formed in him. He is not simply crying, “Wah-wah,” he is still reaching for something. And we are drawn to some abstract form that we cannot perceive at all.

My Response: Yes, that is why you have to turn to the Creator. While striving to attain the abstract form, you should ask Him to take a step toward you. You only need to reach that “wah-wah,” as you say, “bursting out of yourself.”

Very good! This is where the request, which is called “the gate of tears” appears, that I cannot do this myself! And that is all; the Creator will do it. He will give you this quality. No one is saying that you have to attain Him. You must give quantity and quality to the effort required.

Question: What exactly is this request to the Creator? Where does this cry come from?

Answer: From the heart. There is no need to say anything.

After you make many different attempts, a feeling will emerge inside that cannot be expressed in words. It exists in the form of the Psalms of King David. Rabash writes about this in his articles.

The thing is that until you attain this, you let these words pass by you. You have to come to them yourself. And suddenly, you will find yourself speaking in psalms. I am speaking completely seriously. A person who attains this level says exactly what is written.

He suddenly discovers these words within himself. Where did they come from? And where did they come from for King David? He ascended to this level and discovered the combination of vessels and lights in a state that forms precisely these words, such a matrix expressed through his vocal apparatus, through the brain, in such sounds.

Question: Is it like a code on a certain degree?

Answer: Of course. That is, the light acts within the desire. In The Book of Zohar, this is described beautifully! Through the device called the human of our world with his anatomical structure, the feeling is expressed in the form of such images of letters, such sounds. As a result, the person expresses what King David said.
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From KabTV’s “I Got A Call. Gate of Tears” 10/11/10

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A covenant is defined as the process of separating ourselves from the vessels of reception, when we become similar to the properties of the Creator, GE, the vessels of bestowal. AHP deAliyah means that we try to extract the interaction between Malchut and Bina from the vessels of reception. This is similar to the AHP deBina that later prepares to influence Malchut.

If the AHP deBina possesses a power that it can transmit the entire light from above downward to Malchut , this means that the entire AHP deAliyah has been corrected. And after it has been corrected, GE and AHP deAliyah together can begin correcting Malchut itself.

But Malchut is not corrected through the making of a covenant or through the corrections performed by GE and AHP deAliyah as the property called “Israel.” Rather, it is corrected “in its own place.” A light comes from above and sanctifies Malchut as it is. As it is said: “The angel of death will become a holy angel.” And the pig will become holy, that is, kosher.

So what, will the laws of nature change? Will the pig suddenly lose the signs of an impure animal and become a ruminant like a cow? Naturally, such a thing cannot happen. The Creator does not change the original design. The laws of nature are constant and absolute.

AHP deAliyah will do its work and Malchut will be corrected in its own place. Thus, there will not be changes from the inclusion of Malchut in Bina; rather, the force of correction will come from Bina to Malchut. Then it will not be “Israel” that is corrected, but the nations of the world, and there will be no distinction between the future world and our world.

During correction, it is said that Israel has a share in the future world. Those who strive toward spirituality and are called “Israel” also have a share, but only a share in that state, in that place called the future world: in covenant with the Creator, in connection, in equivalence of form and adhesion with the Creator.

In the final correction, the future world will descend and become included within this world, and then not only Israel will have a share in the future world, but all created beings will possess that same state of adhesion with the Creator.
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From the Daily Kabbalah Lesson 4/23/26, Rabash, “All of Israel Have a Part in the Next World”

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Question: How can we achieve a state where a prayer is not false?

Answer: All our prayers are false. When a person reaches the point where one can no longer raise a prayer, he enters the state of real prayer. Before that, all his prayers are false.

It is written that you need to always remain in prayer, as it is said: “May he pray all day.” We must strive to pray with all seriousness, out of heavy thoughts. Once they all come to an end, the time for true prayer comes.

We must realize one thing: everything we understand does not work at all. Our minds feel full. Imagine that you would leave this lesson satisfied, understanding everything, happy that you understood it, and were filled. In fact, you feel exactly the opposite: everything is dull, unclear, and in general, you have no idea how to walk this path.

What is the difference between these two states apart from the inner false feeling? It is deceptive because you do not know why you are given such a feeling.
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From the Daily Kabbalah Lesson 5/4/26, Rabash, “What Is Heaviness of the Head in the Work? ”

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All our work is carried out only above reason. It is completely absent in the desire to receive. And although Kabbalah is called a science, this science is hidden. It does not stem from the nature of the desire to receive from which all our sciences are built: physics, chemistry, electronics, even psychology (although that is not entirely a science).

But what conclusion can be drawn from all this? No matter how much research we conduct, no matter how much we develop these sciences, they do not change us. We gain no real benefit from them.

Question: So, what does our “strengthening on the path” before the breakthrough consist of? To come to a state above reason?

Answer: Above reason means to receive advice from the Creator, to become included in Him and not in the desire to receive.

If while being within the desire to receive, I imagine some other state, which I call, say, the desire to bestow, it is still the same desire to receive. So, what is to be done? I must receive from the Creator something that does not exist within the desire to receive.

The sages say that all that remains is to carry out the preparation called “strengthening.” I must work with other people who are outside of me, egoistically, and then I will begin to discover that there is a great difference between my attitude toward them and my attitude toward myself. From the recognition of this difference, I will begin to understand who I am.

I have a “laboratory” in this world located within the desire to receive. In our nature, thanks to the shattering of the common soul, a unique possibility exists to see from within the desire to receive an analogy to the kind of difference that exists between the spiritual and material worlds.

It is said that the same opposition that exists between the material world and the spiritual world also exists in your attitude toward yourself and toward others. It is astonishing that within your egoism, you can see this and learn from it.

Nevertheless, if you study this egoistically, then it is psychology: how good I am, how polite I am, and so on. It becomes the kind of thing people like to take pride in: how noble-hearted they are.

But if you study this with the aim of somehow imagining your attitude toward spirituality, toward the Creator, then, as a result of the connection between the branch and the root, there appears within you a certain feeling called the point of recognition of evil.

From this point, you gradually begin striving toward adhesion with the Creator, as Baal HaSulam says: “I am lovesick.” But this comes only from the recognition of your attitude toward the friend.

What can strengthen us in this? The relationship between “I” and the Creator, “I” and divinity.

Question: But is this not concealed?

Answer: It is not concealed. Before my eyes stands a real friend. But if I accept him, then I work with him in order to find the point of my relation to the upper one. Otherwise, I have no other place for work. The reality surrounding me becomes as if a laboratory.
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From the Daily Kabbalah Lesson 5/4/26, Rabash, “What Is Heaviness of the Head in the Work? ”

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Question: Is a person able to constantly hold onto the inspiration that comes from above?

Answer: A person must always hold onto one question: “Why am I in this particular state?” If they forget and lose this point, then, according to their nature, the desire to receive immediately overtakes and controls them.

Question: Can we hold this inspiration constantly for the sake of advancement, or is it something we hold onto only after completing the work?

Answer: This question does not correspond to reality. As long as I have not completed the work, how can I hold onto inspiration? Inspiration exists within the work itself. Can I make even a single movement without inspiration? It is my fuel.
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From the Daily Kabbalah Lesson 4/17/26, Rabash, “What Is the Difference between Law and Judgment in the Work?”

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Question: Is the connection with the Creator expressed in prayer or in the answer to prayer?

Answer: The answer to a prayer depends on the prayer itself. There is nothing that we do not request from below; only the form in which the answer arrives takes depends on the requester’s level of development.

Let us say a baby is crying, he cannot ask his mother: “I want 30 grams of your milk, which you will give me by breastfeeding me. There are certain substances in milk that will make me grow.” The child does not know all the causes and consequences; he does not even know what he needs. He just cries from his unfilled lack (Hisaron), and the mother, guided by this cry, knows what he needs.

But if an adult were to start screaming in the street the way a baby cries in a cradle, no one will understand him while the baby’s cries are understandable: either something is bothering him or he is hungry.

An adult may have a thousand reasons to scream. He must express his cry in a very understandable way: what exactly does he want and why, what it will give him, and how he can ask others. He already has to somehow organize a connection with other people, because it is not natural.

We are treated the same way from above, depending on our level of development. But MAN, the prayer we raise is a complete request. That is, it is enough for a baby to just scream, because inside his cry there is already a request to the upper from beginning to end. And the upper understands this appeal and deciphers it.

The baby does not know why he is screaming, but the prayer he raises is MAN that contains all the information as if he knows everything one hundred percent. The same applies to spiritual work.
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From the Daily Kabbalah Lesson 4/19/26, Rabash, “Moses Went”

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Adhering to the Creator is not a problem. There are many who do this both among Jews and among other peoples of the world. It is similar to intoxication.

Or, on the contrary, immerse yourself completely in reality and do not want to see anything. To drown entirely in the corporeal world or disconnect from it, that is all that people do: either drugs or limiting themselves to corporeal reality. And it is not a problem to remain in one of them, either in the first state or in the second.

The middle point between them cannot exist in a person if he does not grasp the principle of faith above reason at every moment. Otherwise, it is impossible, because based on his nature, a person immediately begins to lean in one direction or the other. By itself, this point does not exist in nature. Why?

Imagine that we have to ascend to a higher degree and remain on it with our Hisaron that we had on the previous degree. Is it possible? How can the Hisaron of the lower be integrated into the upper? This is incomprehensible according to what we study in Kabbalah. It is logical when the lower qualities are on the lower degree and the higher ones are on the higher degree.

How can such a situation arise when the lower one ascends to the higher degree? It is only if he becomes similar to it. But to remain with one’s lower desire in the higher object, that is in contradiction to the higher, that is unrealistic.

Therefore, we run away from this state; it is impossible to remain in it even for a moment. This will be possible only if a special force called faith above reason is present.
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From the Daily Kabbalah Lesson 5/4/26, Rabash, “What Is Heaviness of the Head in the Work? ”

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When all of us, “as one man with one heart,” move toward the goal, and the group has truly prepared itself for such a state, this immediately leads to the receiving of the Torah. Naturally, before this there must be recognition of evil. Although recognition of evil will continue afterward as well, from that point the spiritual degrees begin.

A program called the desire to receive is embedded within us. What can we do? We can only accelerate its action. The program is already present; that is, egoism itself is already a program. We only need to set its frequency, like in a computer.

This is all that we must do in our work. We need additional speed, through which we move from the path of suffering to the path of Torah. It is precisely this speed that we attain. And the larger the group, the better. As it is said: “In the multitude of the people is the King’s glory.”

As a rule, egoism works within us according to the system of values of “for one’s own benefit and for reward.” I myself do not change my program. But if I see that spiritual pleasures are more important than material ones, then I understand that I need spirituality, though this may take more time.

Suppose I am sitting in front of a computer, and I must type something. My problem is simply to press the keys. Therefore, either I must initially wish to acquire some force that will help me press the keys, or I will be pushed from behind by blows—just as, for example, my mother used to shout at me when I was a child and I did not want to do something, and then I would begin doing it with increasing speed.

That is, I cannot escape this path. I will still have to press those keys. It is simply that if a person is foolish, they go by the path of suffering. But I will never be able to press a key without recognizing that it is important, that it is good. Even if no one compelled me toward such an action, I myself would eventually come to feel that it is necessary.
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From the Daily Kabbalah Lesson 4/19/26, Rabash, “Moses Went”

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